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friend,
Don’t waste your time!! I prefer to spend my time listening to a cow singing than listening to some one arrogantly parroting about vibratory field and spontaneous reaction and stepping into the unknown. I have lots of these phrases in Winn’s tapres,!!!!
AAARRRRGGGGHHHHHHH!!!!!!!!!!!!
Peace out!!!
Face,
I will try it for a few more days, and if they dont mix well together I will have to drop one of the systems or may be I will just drop everything!
As for the cult thing, I am not too concern about it. Only hope they don’t turn into terrorist group as these FALUN people are capable of self-immolation just like those JI or Arab suicide bombers. Also the DAFA may be teaching good things but the followers can do the opposite. Afterall the Holy Quran also teaches peace and compassion but look at what happened to the WTC!! If you are worried, you may contact the cult investigation expert to help. Here is a link to one of them:
AARRGGGHHHH!!!!!
Peace out!!
Yo,
Found the Buddhas Kayagatasati sutta from here:
http://accesstoinsight.org/canon/sutta/majjhima/mn119.html
Your quote – 2. The second reason for such a detailed investigation of the materiality of the body is simply explained by the words of the Buddha himself
He who has meditated upon and clearly comprehended the entire sphere of materiality will begin to understand and clearly comprehend mentality. If one tries to meditate on mentality before he has come to comprehend the entire sphere of materiality the meditator will fall from his practice as a mountain cow falls from the path on taking an unfamiliar route.
Could not find the above quote in the sutta itself. Is that the comments from some teacher or Acharn?
Peace out!!
Majjhima Nikaya 119
Kayagata-sati Sutta
Mindfulness Immersed in the Body
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta’s Grove, Anathapindika’s monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall when this discussion arose: “Isn’t it amazing, friends! Isn’t it astounding! — the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees — the worthy one, rightly self-awakened — to be of great fruit & great benefit.” And this discussion came to no conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: “For what topic are you gathered together here? And what was the discussion that came to no conclusion?”
“Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: ‘Isn’t it amazing, friends! Isn’t it astounding! — the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees — the worthy one, rightly self-awakened — to be of great fruit & great benefit.’ This was the discussion that had come to no conclusion when the Blessed One arrived.”
[The Blessed One said:] “And how is mindfulness immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit?
“There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.“Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. He trains himself to breathe in calming bodily fabrication (the breath) and to breathe out calming bodily fabrication. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
“Furthermore, when walking, the monk discerns that he is walking. When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.“Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
“Furthermore, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ Just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice’; in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
“Furthermore, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ Just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’ And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.“Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’…
“Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures… a skeleton smeared with flesh & blood, connected with tendons… a fleshless skeleton smeared with blood, connected with tendons… a skeleton without flesh or blood, connected with tendons… bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull… the bones whitened, somewhat like the color of shells… piled up, more than a year old… decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’“And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
(The Four Jhanas)
“Furthermore, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born from withdrawal. Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within & without — would nevertheless not drip; even so, the monk permeates… this very body with the rapture & pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture & pleasure born from withdrawal. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
“And furthermore, with the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time & again, so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates… this very body with the rapture & pleasure born of composure. There is nothing of his entire body unpervaded by rapture & pleasure born of composure. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.“And furthermore, with the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasurable abiding.’ He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates… this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
“And furthermore, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
(Fullness of Mind)
“Monks, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.
“In whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
“Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks — would the heavy stone ball gain entry into the pile of wet clay?”“Yes, lord.”
“In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
“Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?”“Yes, lord.”
“In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
“Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?”“Yes, lord.”
“In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
“Now, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think — would that light ball of string gain entry into that door panel made entirely of heartwood?”“No, lord.”
“In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
“Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?”“No, lord.”
“In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
“Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?”
“No, lord.”
“In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.(An Opening to the Higher Knowledges)
“When anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
“Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?”
“Yes, lord.”
“In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
“Suppose there were a rectangular water tank — set on level ground, bounded by dikes — brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out?”
“Yes, lord.”
“In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
“Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a skilled driver, a trainer of tamable horses, might mount and — taking the reins with his left hand and the whip with his right — drive out & back, to whatever place & by whichever road he liked; in the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.(Ten Benefits)
“Monks, for one in whom mindfulness immersed in the body is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, & well-undertaken, ten benefits can be expected. Which ten?
“[1] He conquers displeasure & delight, and displeasure does not conquer him. He remains victorious over any displeasure that has arisen.
“[2] He conquers fear & dread, and fear & dread do not conquer him. He remains victorious over any fear & dread that have arisen.
“[3] He is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; he is the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly.
“[4] He can attain at will, without trouble or difficulty, the four jhanas — heightened mental states providing a pleasant abiding in the here & now.
“[5] He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds.
“[6] He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far.
“[7] He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.
“[8] He recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction & expansion, [recollecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes & details.
“[9] He sees — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.
“[10] Through the ending of the mental effluents, he remains in the effluent-free awareness-release & discernment-release, having known and made them manifest for himself right in the here & now.“Monks, for one in whom mindfulness immersed in the body is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, & well-undertaken, these ten benefits can be expected.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.Yo,
Great quote! Nice if you could give the link for the source and full text as partial quotes may not be giving the full picture.
Peace out!!!!!
Yo,
The text speaks for itself. NO need for your twisted and corrupted interpretation!!!!
It is up to the reader to know and the level of knowing is dependent on level of individual cultivation.
AAARRRRGGGGHHHH!!!!!!!!!!!!!
Peace out!!
0000 — BUT AS FAR AS I COULD TELL HT STUFF MIGHT NOT BE GENUINE TEACHINGS. IF YOU DON’T BELIEV ME, THEN TELL ME, HOW CAN A TIBETAN PRACTICE CALLED “POWA” BE IN THEIR FUSION MEDITATIONS? — 0000
yo,
when y’r in HT, don’t say offensive things about its teaching even if you know it is not genuine. IMHO, the shooting pearl is the best part of the practice brought to the west by MASTUR CHIA. Could not find anything in the BUddhist Canon saying that Buddha teach powa so I think the Tibetan must have adopted it from the Daosit in the early days.
AAARRRGGGHHHHH!!!!!!!!
Peace out!!!!
hey,
give me more time man! i’m just 5 days into this new game for a guy with more than 10 years of Pakua and various level of TAN TIEN conditioning.
AARRRGGGHHH!!!
Peace out!!
Ananda seems to have problem finding the mind when looking into the body. I found the article here:
http://www.taobum.com/forum/viewtopic.php?t=129
Nice if you could give a link to the location of tibetan mind.
Peace out!!!
Yo,
I found this in paragraph 2 of the introduction to Neiye, thanks to the credit of HT disciple Singing Ocean:
000 – But, again like Mencius (and Daode jing 55), the Neiye warns against forceful efforts to control the qi: one cannot make it arrive or stay by an act of will, but only by purifying and realigning oneself — 000
AAARRRGGGGHHHHH!!!!!!!!!!!!!!!
Peace out!!
Introduction
A long-overlooked text of classical times, the Neiye (“Inner Cultivation” or “Inner Development”) is a text of some 1600 characters, written in rhymed prose, a form close to that of the Daode jing. It sometimes echoes that text and the Zhuangzi, but it lacks many of the concerns found in those works. Generally dated to 350-300 BCE, it is preserved in the Guanzi (ch. 49), along with two later, apparently derivative texts, Xinshu, shang and xia (ch. 36-37). The Neiye had extremely profound effects on Taoism and Chinese culture. It seems to have influenced (1) the form, and certain contents, of the Daode jing; (2) the self-cultivation beliefs and practices of many later Taoists (from the Huainanzi and Taiping jing to the 20th-century); and (3) certain fundamental concepts of traditional Chinese medicine. It may also have influenced Neo-Confucian ideals of self-cultivation, by way of Mencius’ teachings on cultivating the heart/mind (xin) and building up qi (Mengzi 2A.2).
The Neiye seems to be the earliest extant text that explains and encourages self-cultivation through daily, practiced regulation of the forces of life. Those forces include *qi (“life-energy” the universal force that gives life to all things); and *jing (“vital essence” one’s innate reservoir of qi). (There is no trace here of the much later Chinese concept that jing referred to reproductive fluids.) Like Mencius, the Neiye suggests that the xin was originally as it should be, but now needs rectification (zheng). The xin becomes agitated by excessive activity, which leads to dissipation of one’s jing, resulting in confusion, sickness, and death. To preserve one’s health and vitality, one must quieten (jing) one’s xin. Then one can then attract and retain qi, and other vaguely interrelated forces, such as shen (“spirit” or “spiritual consciousness”), and tao (a vague term, apparently interchangeable with shen and ch’i). (Such concepts are explained more intelligibly in passages of the Huainanzi: see Roth 1991). In the Neiye, shen and tao are external realities, which one must learn to draw into oneself by purifying the body/mind/heart. Since such forces come and go, one must work daily to keep the body well-regulated (e.g., by dietary moderation and proper breathing). But, again like Mencius (and Daode jing 55), the Neiye warns against forceful efforts to control the qi: one cannot make it arrive or stay by an act of will, but only by purifying and realigning oneself. One’s ability to achieve those ends is a matter of one’s te, “inner power” (cognate with homonym te, “get/getting”). If one’s te is sufficient, one will attract and retain qi/shen/tao. Here, te retains its general archaic sense of “a proper disposition toward the unseen forces of life,” so it also carries moral overtones. (Mencius, for his part, taught building up one’s qi by acts of “correctness,” yi.) A person who does these things well is called a “sage” (shengren) the term for the human ideal shared by the Daode jing and by Neo-Confucians like Zhu Xi. One finds nothing gender-specific about any of the Neiye’s concepts, and it is quite conceivable that women as well as men may have engaged in such practices.
000 — point #1. Ancient Daoist and chinese character for “mind” is actually written as “heart”, localised inside the body!!! This puts a completely different spin on what we now think of as the “mind” (in the head) – 000
BRILLIANT!!!!
NOW you FOUND your MIND is inside your BODY.
Before you thought your mind was in your HEAD!!!You are indeed a creditable HT disciple!!!!!
Thanks for the GREAT teaching very WISE!!!!!
HHAAAAAAAAHHHAAAAAA!!!!!!!!!!!!!!!!!!!!!
AAARRRRGGGGHHHHHHHHH!!!!!!!!!!!!!!!!
Peace out!!!!
Face,
im 5 days into the dafa now. On the 2nd day the HT pakua keeps intruding but now Im into EMPTINESS spontaneously with no effort!!! The DAFA helps me attained EMPTINESS in such short time.
very important that TAN TIENs must be very clear in this cultivation. In the beginning when my sex juice is lacking, I placed the FAUN in the LOWER TT. As soon as I feel the building of sexual horniness in the LOWER TT, the FALUN is shifted to the MIDDLE TT or UPPER TT. In 5 days Ive managed to open all my four TAN TIENS and now Im using on my whole body as the BIG TAN TIEN. HHAAAAAAAA!!!!!!!!
i found EMPTINESS the best!!! Only in EMPTINESS can I see the PATH. Anything before EMPTINESS is just empty illusion including the FALUN, PAKUA, TAN TIENs and SHEN!!!!
my practive today is dropping the EMPTINESS as well!! EMPTINESS is FORM, FORM is EMPTINESS!!!!
AAARRRRGGGGHHHHH!!!!!!!!!!!!!!!!
Peace out!!!!!
