May 25, 2016 at 5:29 pm #46571
How to become immortal?
Posted on May 25, 2016 by 魏懋资济
Before the 13th century immortality was often believed in Taoist society. Some still believe it and worship immortality like a religion. For the Sanfeng Taoists the immortality refers to longevity. In Chinese some would refer to: How to become 100 years old? The number 100 is often regarded as a really long time period. Taoists believe that with proper training the original state of a child can be held for a lifetime. Which results in feeling healthy and happy.
The concept of becoming 100 years old (immortality) in 5 Steps:
1.Knowing your limits
Before anything else one should discover himself. This should happen naturally at a younger age if possible. Discovering oneself physically and mentally will result in better understanding. Knowing your body and mind is important to be able to hear your inner voice. Sanfeng Taoists practice Kung Fu at a young age to understand the borders and to discover themselves. This is the first step to internal practice.
Before becoming middle aged it is important to store energy reserves. Maintaining a healthy body and mind with constant practice. Here one must understand the disturbance in his daily life in order to keep in balance. It is important to reduce stress and practice daily meditation exercises. Put your mind and body frequently at ease and one will never become sick again. Do not ignore your inner voice (your needs).
3.Never stray from the path
Nothing is forgiven. Once or twice maybe wont matter much but it will never be erased. What happens to oneself is permanent. One sickness, one sunburn everything is remembered. Take care in summer and winter, dont put yourself at risk. Consequence is the most important feature when it comes to training. Dont expect to harvest fruits from your work. Everything will come naturally.
After mid-age one starts to become younger again. The fruit of constant practice and responsibility towards oneself will become clear. Internal practice has a higher importance now. Nei Gong, Tai Chi and Qi Gong will be your tools to keep yourself fit and healthy. If you started your Taoist life at an older age then you still have to complete the previous points mentioned above.
5.Return to the origin
At some point everyone must die. Taoists refer to going back to the origin. By keeping life as long and healthy as possible one will attain greater knowledge for everyone. Life should be a long adventure with all it has to offer. Live without regrets and share the wisdom with younger generations. Taoists that followed the path of immortality will not have regrets when they return to the origin. We all step on a train at a different time, how long you enjoy the ride is up to you.May 27, 2016 at 11:30 pm #46572
The “real” immortality taught across the “East” is reincarnation.
There still seem to be some issues over whether there is a singular personality directly reincarnating-
and there is.
That “personality” is “linked” memory wise through the “Ajna”. There is a direct contact possible. It is an essentially spiritual level where sound and specific visions can be accessed on deep and R.E.M threshold frequencies while still conscious.
This part of ourselves has overarching access to our lives from “elsewhere”.
That is spiritual “Immortality”. The other immortality is chemical/cybernetic. Hopefully someone can get the gold to work. This is no new age joke. Anyone involved in alchemical research knows the ancient Chinese practiced and taught this as real and that it was at the core of Taoist esoteric doctrines.
It is very funny that the Buddhists are claimed to say there is no soul when they are the most prolific teachers of the reincarnating personality which, of course, is the evolving Soul.May 29, 2016 at 5:32 am #46574
Interesting discussion, ribosome777
Of course, the “direct contact” that you mention I’ve not had personal experience with. To date, while I’ve had many spiritual high-level conscious-expanding downloads, I’ve never gotten any insight into anything beyond this life.
As of now–in that area–all I have are a myriad of wonderful, but discordant, stories. As far as I know, after death could likely wait an eternal oblivion, which sucks to my present-day mind, but it doesn’t make it any less possible.
After all, inside each human body are billions of cells, each a “life”. Each having its own intelligence, but still connected to a larger realm. To them, I am God. Even if any of them went beyond their faculties and were somehow able to connect to the larger God intelligence, i.e. ME, and consequently get all kinds of “enlightenment” about their purpose and about existence outside of cellular life. The fact of the matter is this: when they die, despite the fact that I am their God, I can do nothing for them. I can’t give them an afterlife. When they die, they are dead, and there is nothing more.
In the same way, we are skin cells of the greater universe.
So despite any spiritual enlightenment that one may achieve in this life, I can not help but not discount the possibility that in the same way, the “God” here can do nothing to grant me an afterlife. In the same way, it appears very likely, only an oblivion awaits.
From the perspective of my present-day ego-mind, I hope that I am wrong. Because the idea of an eternal oblivion is a horrible thought. So I hope that I can get some direct first-hand evidence, PRIOR to the end.
Assuming there is one for me, which I don’t know for certain either. 😉
After all, I might not have been born with the flaw that everyone else seems to have, that leads to their demise. 😛 No way of knowing for certain if or until failure.
SMay 29, 2016 at 3:15 pm #46576
There are direct ways to have those experiences.
Without chemical drugs, the methods are dream recording, hypnosis, and other related methods…
The “Ajna” is a TRUE aetheric “gland”… This is a bio-computer hologram circuit…
The easiest way to access it is LSD.
The reincarnation memories may not happen the first or ten times but they will happen eventually.
The point is that the nucleus of the brain is still atomic and genetic.
How do you know how to do anything?
Memory, evolution, and reincarnation are all part of the same process which allows you to fire / think a letter word or sound…May 29, 2016 at 9:35 pm #46578
Anatta is a central doctrine of Buddhism, and marks one of the major differences between Buddhism and Hinduism. Buddhists do not believe that at the core of all human beings and living creatures, there is any “eternal, essential and absolute something called a soul, self or atman”. Buddhism, from its earliest days, has denied the existence of the “self, soul” in its core philosophical and ontological texts. In its soteriological themes, Buddhism has defined nirvana as that blissful state when a person, amongst other things, realizes that he or she has “no self, no soul”.
The Twelve Nidānas (Pali/Sanskrit: nidāna “cause, motivation, link”) are twelve links doctrine of Buddhism where each link is asserted as a primary causal relationship between the connected links. These links present the mechanistic basis of repeated birth, Samsara, and resultant Dukkha (suffering, pain, unsatisfactoriness) starting from avidyā (ignorance, misconceptions).
The bhavacakra (Sanskrit; Pāli: bhavacakka; Tibetan: srid pa’i ‘khor lo) is a symbolic representation of saṃsāra (or cyclic existence) found on the outside walls of Tibetan Buddhist temples and monasteries in the Indo-Tibetan region. In the Mahayana Buddhism, it is believed that the drawing was designed by the Buddha himself in order to help ordinary people understand Buddhist teachings.
…it is very funny that the Buddhists are claimed to say there is no soul when they are the most prolific teachers of the reincarnating personality which, of course, is the evolving Soul…
Maybe you should still become more familiar with this Buddhist view.
Albeit Buddhist tradition turns this topic into quite complicated system of meditation, non-self immediately only refers to condition where in deeper sense there’s not any independence from the whole.
HOWDYMay 30, 2016 at 2:13 am #46580
It is to be expected.
The “no self” does not mean no self. It means transcendent loss of dividuation. The state of “no awareness” ebbs and flows between the levels of unity and division (The Mind of the “Creator”).
Yeshuah knew his one-ness with the Ab and the primordial state beyond individual constraints or selfishness.May 30, 2016 at 7:06 am #46582
An inert gas is a gas which does not undergo chemical reactions under a set of given conditions. The noble gases often do not react with many substances. Inert gases are used generally to avoid unwanted chemical reactions degrading a sample. These undesirable chemical reactions are often oxidation and hydrolysis reactions with the oxygen and moisture in air. The term inert gas is context-dependent because several of the noble gases can be made to react under certain conditions.
Like an electron in an inner shell, a valence electron has the ability to absorb or release energy in the form of a photon. An energy gain can trigger an electron to move (jump) to an outer shell; this is known as atomic excitation. Or the electron can even break free from its associated atom’s valence shell; this is ionization to form a positive ion. When an electron loses energy (thereby causing a photon to be emitted), then it can move to an inner shell which is not fully occupied.
The noble gases have full valence electron shells. Valence electrons are the outermost electrons of an atom and are normally the only electrons that participate in chemical bonding. Atoms with full valence electron shells are extremely stable and therefore do not tend to form chemical bonds and have little tendency to gain or lose electrons. However, heavier noble gases such as radon are held less firmly together by electromagnetic force than lighter noble gases such as helium, making it easier to remove outer electrons from heavy noble gases.
Jains trace their history through a succession of twenty-four teachers and revivers of the Jain path known as tirthankaras. In the current era, this started with Rishabhanatha and concluded with Mahavira. Jain philosophy is the oldest Indian philosophy that separates body (matter) from the soul (consciousness) completely. Jains believe that all living beings are really soul, intrinsically perfect and immortal. Souls in transmigration (that is, liability to repeated births and deaths) are said to be imprisoned in the body. Practitioners believe non-violence and self-control are the means to liberation. Jain texts reject the idea of a creator deity and postulates an eternal universe. Jainism has a very elaborate framework on types of life and includes life-forms that may be invisible.
In Jainism, a tirthankara (Sanskrit tîrthaṅkara) is an omniscient Teaching God who preaches the dharma (righteous path). The word tirthankara signifies the founder of a tirtha which means a fordable passage across the sea of interminable births and deaths (called saṃsâra). According to Jains, the Jain teachings are gradually forgotten. Then, a rare individual is born who at some point in his life renounces the world to conquer the saṃsâra (the cycle of death and rebirth) on his own. After understanding the true nature of the Self or soul, the Tîrthaṅkara attains Kevala Jnana (omniscience) and refounds Jainism. Tirthankara provides a bridge for others to follow them from saṃsâra to moksha (liberation).
Abrahamic religions, emphasizing and tracing their common origin to the tribal patriarch Abraham or recognizing a spiritual tradition identified with him, are one of the major divisions in comparative religion, along with Indian, Iranian, and East Asian religions. Judaism, Christianity and Islam are the largest Abrahamic religions.
That is quite misguided.
Maybe this has to do having been influenced too long by these inferior Abrahamic influences.
Sorry for my broken English.
HOWDYMay 30, 2016 at 1:29 pm #46584
This idea of no-self has become a source of endless confusion, mostly I think because people insist on making it an object of metaphysical speculation. I believe it can be understood in a way that is much simpler and, so to speak, closer to home. For example, as this post is being written, I am aware of a vague sense of it being directed by an agent, my “I”. However, the more closely I analyze the process – I see my fingers moving, thoughts arise and disappear, there are feelings, intentions, breathing, heart beat etc. – the more elusive this “I” becomes. In the end, I cannot find the singular “I” that I supposed to be writing the post. I cannot find it because it does not exist.
It also helps to understand that the idea of no-self was not introduced into Buddhist teaching for the purpose of elaborating metaphysical doctrines. Rather, as Howdy points out, it was an essential part of the process of achieving liberation (nirvana). The connection between the two is quite clear: when the illusion of “I” is removed, suffering is at an end, because all suffering depends on an “I” that suffers. Thus we find (again as Howdy has pointed out) that within the myriad systems of Buddhist meditation there are many techniques for achieving a direct insight into the no-self i.e. the illusory nature of the “I”. Some of these techniques are no more complicated than the simple analysis I describe above – one looks for the “I” and does not find it. Basic Insight (Vipassana) meditation is another approach to the same goal.
It is also helpful to understand the idea of no-self or emptiness as a middle-way between extremes of non-existence, on the one hand, and true, or inherent, or self-existence on the other. To take up the original example of my “I” writing this post. I started from the idea of an “I” that exists on its own, separate from the myriad processes and parts that constitute its reality. As I analyze it, I realize this “I” does not exist in the way I originally imagined. Yet, I am not left with nothing. There is something, an experience beyond non-existence. Thus no-self does not mean non-existence.
There is a lot more to it, of course. But I think if one starts from this kind of more personal understanding, and especially if one meditates and gets some direct experience of it, then there is less likely to be misunderstandings.May 30, 2016 at 8:28 pm #46586
From a lot of training I got at my Zen Buddhist school:
“No self” doesn’t mean that one doesn’t exist; instead, it means there is no permanent fixed independent autonomous existence beneath the surface. I.E. no permanent fixed immutable entity that we can give a name to, because whatever we would name as “self” will have dissolved into something else later.
But, to me, from my Daoist eyes, this is complete agreement with Daoism. We Daoists don’t believe there is anything permanent and fixed either. The ling soul and its attached xin personality, are undoing continuous evolution. It is a process, and there is nothing fixed. Nor is it independent (in its entirety either), as there is a connection and interaction with the collective.
Some really get bent out of shape about “no self” and use it as a criticism of Buddhism, but to be honest, these folks really don’t know what it means.
SMay 31, 2016 at 7:48 am #46588June 3, 2016 at 4:06 am #46590
What is the Taoist belief about why humans were created in the beginning?
The Taoists believe that humans were created to take in the Universal, Cosmic Particle, and Earthly Forces and to consume these in the form of light with 80- 90% efficiency. When humans began to lose sperm and menstruate, their efficiency deteriorated to a 10-15% ability to consume these forces directly.
…that “personality” is “linked” memory wise through the “Ajna”. There is a direct contact possible. It is an essentially spiritual level where sound and specific visions can be accessed on deep and R.E.M threshold frequencies while still conscious…
What about those two others of the triad?
HOWDYJune 17, 2016 at 8:36 am #46592
Vishvarupa (“Universal form”, “Omni-form”), also known popularly as Vishvarupa Darshan, Vishwaroopa and Virata rupa, is an iconographical form and theophany of the Hindu god Vishnu or his avatar Krishna.
First 41 verses cover the detailed account of internal worship of the Mother. It consists of systematic exposition of the concept of kundalini, Sri Chakra, mantras (verses 32, 33). This depicts the Supreme Reality as non-dual but with a distinction between Shiva and Shakti, the power holder and Power, Being and Will. The Power, that is, the Mother or Maha Tripura Sundari, becomes the dominant factor and the power holder or Shiva becomes a substratum. The first verse itself clearly describes this idea. United with Shakti, Siva is endowed with power to create; or otherwise, he is incapable even of movement. The same idea is brought out in verse 24, Brahma creates the universe, Vishnu sustains, Rudra destroys, and Maheswara absorbs every thing and assimilates into Sadashiva. On receiving mandate from thy creeper like brows, Sadasiva restores everything into activity as in the previous cycle.
In Indian religions, Patala or Patal (Sanskrit: पाताल, Pâtâla) denotes the subterranean realms of the universe – which are located under the earth.
In the Puranas, and already in the Atharvaveda, there are fourteen worlds, seven higher ones (Vyahrtis) and seven lower ones (Pâtâlas), viz. bhu, bhuvas, svar, mahas, janas, tapas, and satya above and atala, vitala, sutala, rasaataala, talatala, mahaatala, patala and naraka below.
Jainism does not support belief in a creator deity. According to Jain doctrine, the universe and its constituentssoul, matter, space, time, and principles of motionhave always existed. All the constituents and actions are governed by universal natural laws. It is not possible to create matter out of nothing and hence the sum total of matter in the universe remains the same (similar to law of conservation of mass). Jain text claims that the universe consists of Jiva (life force or souls) and Ajiva (lifeless objects). Similarly, the soul of each living being is unique and uncreated and has existed since beginningless time.
sthairyam स्थैर्यम् [स्थिरस्य भावः ष्यञ्] 1 Firmness, stability, fixity, steadiness. -2 Continuance. -3 Firmness of mind, resolution, constancy; अमानित्वं …… स्थैर्यमात्मविनिग्रहः Bg. 13.7. -4 Patience. -5 Hardness, solidity. -6 Subduing the sense (जितेन्द्रियत्व); ततस्तस्य परिज्ञाय महास्थैर्य महामुनेः Râm.7.3.27. -Comp. -ज a. see स्थावर; मानुषाः स्थैर्यजाश्चैव पृथग्भोगा विशेषतः Mb.13.117.18.
Briefly put, the conception is that mind is the one ultimate reality; not mind as we know it in the complex forms of conscious feeling and thought, but the simpler elements out of which thought and feeling are built up. The hypothetical ultimate element of mind, or atom of mind-stuff, precisely corresponds to the hypothetical atom of matter, being the ultimate fact of which the material atom is the phenomenon. Matter and the sensible universe are the relations between particular organisms, that is, mind organized into consciousness, and the rest of the world. This leads to results which would in a loose and popular sense be called materialist. But the theory must, as a metaphysical theory, be reckoned on the idealist side. To speak technically, it is an idealist monism.
-SIR FREDERICK POLLOCK
That element of which, as we have seen, even the simplest feeling is a complex, I shall call Mind-stuff. A moving molecule of inorganic matter does not possess mind or consciousness ; but it possesses a small piece of mind-stuff. When molecules are so combined together as to form the film on the under side of a jelly-fish, the elements of mind-stuff which go along with them are so combined as to form the faint beginnings of Sentience. When the molecules are so combined as to form the brain and nervous system of a vertebrate, the corresponding elements of mind-stuff are so combined as to form some kind of consciousness; that is to say, changes in the complex which take place at the same time get so linked together that the repetition of one implies the repetition of the other. When matter takes the complex form of a living human brain, the corresponding mind-stuff takes the form of a human consciousness, having intelligence and volition.
-WILLIAM KINGDON CLIFFORD
According to the Tantras, there are 28 dimensions of consciousness and we are in the levels of 15 and beyond.
-SWAMI NIRANJANANANDA SARASWATI, Yoga Sadhana Panorama, Vol 2
Without chemical drugs, the methods are dream recording, hypnosis, and other related methods…
These might be useful in external sense for some purposes, but in the end it’s succession of asana, pranayama, pratyahara and so on which leads towards vidya.
Just having experiences clearly don’t lead necessarily to healthy direction.
The “Ajna” is a TRUE aetheric “gland”… This is a bio-computer hologram circuit…
If this refers to so called ajna chakra then it’s only very very small part of the totality.
…according to the Tantras, there are 28 dimensions of consciousness and we are in the levels of 15 and beyond…
And in this scheme ajna is the 20th one.
The point is that the nucleus of the brain is still atomic and genetic…
Personally I haven’t fixed too seriously my opinion in that sense, but in most advanced yogic teachings saviour is needed; so human being is just human being.
Sorry for my broken English.
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