Cultivation is difficult. It is good to have a good master, but before you find it, it is also a good choice to read the materials carefully and learn by yourself.

In this process, people really want to become disciples, and they will naturally meet their masters, instead of having to wait until their masters learn.

After all, it is not that simple to become a disciple. There are many things that need to be given up. Many people do not have the conditions to let go of everything and learn from the disciple. There are also many accomplished practitioners who practice at home.

Some people think that there will be problems if they do not teach the master to practice randomly. In fact, there are two types of methods: one is the popularization of Dharma and the other is the secret method. The popularization of Dharma is more suitable for public self-study and generally there will be no problems. The secret method is prone to bias, and requires strict care to avoid mistakes during the practice process.

This is not necessarily worse than secret techniques. There is no better or worse in the law. Everyone’s situation is different, and the exercises that suit them are also different. Generally speaking, universal Dharma requires a higher understanding.

I either say that practicing Taoism is difficult or not, or that I can’t start.

But when I asked if I had read the sutras well, and if I had persisted in the morning and evening, my head was shaken and I was about to fly out quickly. I sighed all day long that there was no chance or opportunity.

In a general summary, people are cowards who are prone to constantly make excuses for themselves.

Today I ask, will you, the Taoist priest, draw this talisman, tomorrow I will talk about your method?

It seems that only he knows everything in the world. Today, he is a Taoist priest who is persistent, and tomorrow he will say that his master is right and wrong. You must know that Taoist priests are all people who have experienced religious practice after all, and monks need those with excellent skills and moral character to take responsibility.

Traditionally, there are words of respecting teachers and respecting Taoism. In Taoism, there are precepts that cannot be judged by the right and wrong of teachers. When you do not reach the same level and the same realm, you have no ability to distinguish and have no right to judge right and wrong, let alone judge mistakes and gains and losses.

A common saying is: if you can't do it, you have no right to say. No matter how high or low the status is, as long as you have a good reputation, even a baby, a slave, or a beggar, you should ask for it.

The "heart", "sincerity" and "faith" of seeking the Tao are the minimum bargaining chips for people to seek the Tao, and are also the most basic way to get along with people. Therefore, there is a verse in Buxu that "the heart rises from sincerity, and fragrance comes from faith."

Every person with Tao has gone through a lot of hardships to obtain this "Tao". If you want to get this "Tao" from them, you must give greater sincerity.

Between people, it’s just a matter of putting their hearts in mind!

If you think you are too high, you will build a high wall on the road when you first walk and trap yourself in it. Then what else can you do to practice and what you want.

Since he became a frog in the well, everything is just a strong reputation! Since he dug a hole and lie in it himself, we outsiders like us certainly don’t care about him. When he was still happy and complacent, others were already far away.

The understanding of the meaning of the scriptures is out of context and is a insightful view. Because the language and culture and social environment have undergone tremendous changes, the context of the text changes with this, which is difficult for understanding traditional culture.

But some people will add their creativity to create their own vanity. Some people once said that the Tao Te Ching is a book about both men and women, or the Tao Te Ching is a masterpiece of economics.

It is good to extend the idea of ​​self-expression, but based on misinterpreting predecessors, it means great disrespect for culture.

All the Taoist groups hear the same question "How can you see ghosts" all day long? Everyone has a curiosity, but being too curious will make people feel unpleasant.

If there are people, there are ghosts. If there are ghosts, they will destroy the laws of humans and ghosts. Those who destroy this law will be punished by the great way.

The thieves often post some rumors about unknown origins, either discussing "opening the eyes of the sky" or promoting "catching ghosts and expelling demons" everywhere!

Gods and immortals cannot tolerate others to compete for the first place. Only "I" are orthodox, and everyone else takes aside. Anyway, no matter what you say, you have to refute it. Even if you say it is right, if you don't see what's going on, just piece together some words to refute you. Oppose it only for opposition, not for other reasons.

In actual Taoist practice, every method needs to be linked to the level of Taoist rituals and actual cultivation, and it is systematic. It is not possible to do whatever you want, or practice whatever method you want.

There are strict status levels in the Taoist sect. All soldiers and generals need to be assigned to Taoist positions, or they need to have extremely high moral character.

It is impossible for ordinary magic and magical enthusiasts to have practical effects before they have mastered and carried out systematic Taoist learning.

The drawing of talismans, consecration, etc. can only be carried out by high-level masters, rather than ordinary Taoist priests. Generally, a high-level master only produces one or two Taoist temples, and only a few will be produced in a region.

Four stages of Taoist inner alchemy cultivation!

1. Foundation building

Foundation building is the preparation stage for internal alchemy cultivation, which can also be regarded as the first stage. It requires filling in the loss and replenishing the deficiency, refining the three treasures of the body, refining and nourishing it to achieve the "three-perfect" world of sufficient essence, full qi and strong spirit. It is like building a high-rise building that requires laying a foundation, which generally takes 100 days, so it is called "100-day foundation building". In fact, it does not necessarily require "100-day" for everyone. Some people may be longer, and some may be shorter.

The key to building the foundation is to "refining oneself", which means to wipe away the distracting thoughts and dirt in one's own thoughts and be spotless.

The self is the true nature of my quietness and the true meaning of my movement, and is also an alias for the soul.

The method of refining oneself is to eliminate the sound and color, eliminate social engagements, and make the ears and eyes purify and distract the thoughts before they arise.

The process of self-cultivation is the process of building the foundation. Only by watching and listening, clearing one's heart and having few desires can one cultivate the essence, vitality, and spirit, and reaching the three realms.

2. Refining essence into qi

Refining essence into qi, also known as the small Zhoutian, the Hundred Days Pass, is about to refine essence and qi to become qi, reaching the "three returns to two", which is the second stage of internal alchemy cultivation. The initial method is to connect the Ren and Du meridians to open up the "small Zhoutian". That is, use the power of the mind to transform essence into qi, and then make qi from the perineum, the tailbone goes up to the Jiaji to reach Niwan, and then descend to the Dantian. This repeatedly operates is called "Heche Tong".

Refining essence into qi is also called "Chuguan". The specific exercise is "small Zhoutian". Because refining essence into qi and small Zhoutian is related to the acquired Bagua, and the acquired Bagua uses Kan and Li to represent the heart and kidneys of the human body, water and fire, and is Zi and Wu in the twelve earthly branches, and is north and south in the direction, so "small Zhoutian" also has names such as "Kan and Li**", "take Kan and fill Li", "water and fire are all the same", "heart and kidney intersect", etc. The small Zhoutian is also called "Zi and Wu Zhoutian".

The Small Zhoutian Gong is to open up the Ren and Du method through the flow of Zi and Wu, take Kan and fill Li to become Qian and Kun, and restore the innate Bagua vital energy. The Small Zhoutian Gong method is divided into the following levels.

One, adjust your body

When practicing Zhoutian Gong, you generally use a sitting position, and there are several types of sitting cross-legged, single cross-legged, and naturally sitting.

After adjusting your sitting position, straighten your waist and back, relax your body and flesh, close your eyes slightly, close your lips, press your tongue against your upper palate, and adjust your breathing evenly, and be in a natural state.

You can also use a lying position on your back. The pillow should not be too high, and should be two inches. Others require the same sitting position.

2. Adjust medicine

"Medicine" refers to essence, qi, spirit, and regulating medicine means regulating essence, regulating qi, and regulating spirit. When the essence is regulated, the essence will naturally turn into qi, and the energy will be full and the energy will naturally produce essence. When the essence is full and the energy is sufficient, the spirit will naturally be prosperous.

The key to adjusting medicine is to "concentrate the mind and enter the Qi point". Concentrate the mind and clear the mind and calm the mind, so that the mind and the mind will disappear, and the Qi point will be the lower dantian. After the mind and the spirit and energy are clear and clear, condense into the lower dantian.

When you concentrate your mind and feel that you come to the Qi point, it means that the medicine has been produced in the lower dantian, and the acquired essence is transformed into the innate essence.

Third, drug production

The drugs produced by Zhou Tiangong are generally divided into three types: external medicine, internal medicine, and major medicine.

The meridians are drugs produced successively in the stage of refining essence and turning into qi. The great medicine is drugs formed by the combination of internal and external medicines in the stage of transforming the spirit.

The arrival of the living time indicates that the external medicine has been produced. The opposite of the "living time" is the dead time, the right time. The dead time refers to the 23rd night to the first time of one yang.

At the time of the 1st, the "six senses vibration" scene generated by the body when the small Zhoutian exercises are proficient in the Great Zhoutian exercises. At the time of the living time, it is the dream of the small Zhoutian exercises that are vague and vague at any time and anywhere. When the light is shining through the eyes, the whole body is harmonious, the qi hole is warm and the penis is lifted.

When the external medicine is alive, it is the innate true yin ancestral energy that is born from the inside when the small Zhoutian is in its operation. It should be noted that when the living medicine is alive, it should come naturally when the innate essence is full, and it should not be deliberately pursued, and it should not be forced to grow. When the "live medicine is alive", it should also be collected into the furnace in time. There should be no evil thoughts to be contaminated, and it should not disturb the ancestral energy of the soul to prevent it from getting into a devil.

4. Collect medicine

Once external medicine is produced, it is necessary to collect medicines in time and use fierce fire to make the medicines return to the Qi hole. That is, use the method of strengthening consciousness to make the seeds (external medicines) return to the furnace in time without getting lost. The secret to collect medicines is "fire to force gold to move forward."
Chapter completed!