Neidan Yoga - a Bridge to Light Qigong, Jyotish and Neigong

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Neidan Yoga - a bridge to Light Qigong, Jyotish and Neigong Learn a practical way to bridge from physical practices such as hatha yoga to inner practices such as kriya yoga and Starting July 2016 neidan (inner alchemy). Online Webinars and World yoga that integrates Certification Programs the best of all the main yoga Sign up for our traditions: Hindu, Tibetan and newsletter! Chinese (Daoist). Deepen your own practice! neidanyoga.com Neidan Yoga That a path to Light exists is well known. The way to successfully navigate it is not. Why? Traditionally one Workshops and progresses from physical (hatha yoga) to emotional (ethics, trainings offered devotion) to outer energy work (pranayama, qigong) to inner nationally and energy work (generation stage meditation, kriya yoga) to deeper online meditation (neigong, completion stage meditation). It sounds Jyotish readings straightforward but a chasm blocks the path from outer available to inner energy work. For all but a few, archetypal forces of nature block the way. Essentially, your karma manifests as various patterns of causal energy--some help but some hinder. What to do? Jyotish astrology provides the essential clues. Learn how to link acupuncture flows (qi, prana) with Jyotish archetypes to harmonize your karma. This--and your spiritual teacher's blessing--will grant you safe and successful passage to the inner realms. Greg Curtiss, AP, RYT, has over 30 years of practical experience with yoga and bodywork. A Registered Yoga Teacher (RYT25628), he is also licensed as an Acupuncture Physician (AP2863) and Massage Therapist (MA47706). .

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The Alchemical Body in Daoism
The Alchemical Body in Daoism FABRIZIO PREGADIO Abstract This paper surveys some of the main features of the view of the human body in Daoist internal alchemy (neidan 內丹). The first sections discuss three different terms that refer to the body; cosmological, political, theological, natural, and al- chemical metaphors used to describe it; and the use of the body as a support for the system of correspondences that tie the human being to the cosmos. On this background, the development of internal alchemy closely relates to the earlier Daoist meditation practices on the inner gods. The figure of the Red Child (the innermost deity of the human being), in particular, bears close analogies to the “embryo” that alchemists generate through their practices. The final sections are concerned with the two main alchemical charts of the human body and with the use of the Buddhist concept of “dharma-body,” which some masters describe as the true immortal body. It is virtually impossible to distinguish the Daoist understanding of the body from its understanding of the human being, and this point consti- tutes on its own a central aspect of the Daoist way of seeing. For a Daoist, knowledge of the anatomic forms and the physiological workings of the body, or any of its parts and organs, is virtually irrelevant. The physical body performs another function: it serves to support different sets of metaphors that express the relation of the whole person to the Dao, the ultimate principle to which the person owes its existence. These metaphors may be cosmological (the body as a microcosm), political (the body as an administrative system), theological (the body as the residence of inner gods), natural (the body as a “landscape”), and alchemical (the body as a laboratory for compounding the elixir), to name the most important ones.
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The Daoist Tradition Also Available from Bloomsbury
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Early Daoist Meditation and the Origins of Inner Alchemy
EARLY DAOIST MEDITATION 7 EARLY DAOIST MEDITATION AND THE ORIGINS OF INNER ALCHEMY Fabrizio Pregadio According to one of the scriptures belonging to the Taiqing, or Great Clar- ity, tradition, after an adept receives alchemical texts and relevant oral instructions from his master, he withdraws to a mountain or a secluded place to perform purification practices. He establishes the ritual area, demar- cates it with talismans for protection against demons and wild animals, and builds a Chamber of the Elixirs (danshi) at the centre of this protected space. To start compounding the elixir, he chooses a favourable day based on traditional methods of calendrical computation. When all ritual, spatial and temporal conditions are fulfilled, he may finally kindle the fire. Now he offers food and drink to three deities, and asks that they grant the successful compounding of the elixir: This petty man, (name of the adept), truly and entirely devotes his thoughts to the Great Lord of the Dao, Lord Lao and the Lord of Great Harmony. Alas! This petty man, (name of the adept), covets the Medicine of Life! Lead him so that the Medicine will not volat- ilise and be lost, but rather be fixed by the fire! Let the Medicine be good and efficacious, let the transmutations take place without hesitation, and let the Yellow and the White be entirely fixed! When he ingests the Medicine, let him fly as an immortal, have audience at the Purple Palace (Zigong), live an unending life and become an accomplished man (zhiren)!1 The Great Lord of the Dao (Da Daojun), Lord Lao (Laojun, or Laozi in his divine aspect) and the Lord of Great Harmony (Taihe jun) are not mentioned together in other alchemical texts.
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Neidan Qigong
Neidan Qigong Neidan qigong means “inner elixir energy practice”. This form purifies and tonifies the three dantian and circulates qi to nourish the natural process of internal alchemy. This practice should be coupled with daily zuowang meditation (sitting & forgetting) and a healthy, moderate lifestyle including a balanced diet, regular sleep, and not too much stress or agitation. Relax and trust the natural process… Purging and Cleansing Stand comfortably, feet under hips or together, arms, legs, and spine relaxed, breathing naturally into the belly, arms relaxed to sides, mind empty and calm. Let the tongue rest against the upper palate. Just stand like this for awhile until you feel settled and ready to proceed. Inhale, letting arms float up to sides, palms up, feeling qi rise up the back, until arms are above head, palms facing one another, embracing the qi of heaven. Exhale, dropping elbows, bring arms down in front of body, palms facing inward/down toward upper, then middle, then lower dantian and/or spine and internal organs, sending qi inward to bathe the dantian, organs, blood, marrow, specific injured areas or the entire body, letting everything settle downward, until arms rest down at sides. Repeat 3, 6, or 9 times Gathering Qi into the Dantian Inhale, drawing hands inward to touch lower belly, gathering the qi of earth into the lower dantian. You can visualize earth qi entering from below (legs, perineum) or cosmic qi entering from 10 directions into lower dantian, forming a single point of light. Natural, not forced, just like breathing air or swallowing food.
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内經圖 Nei-Ching T'u Diagram of the Inner Channels
内經圖 Nei-ching T'u Diagram of the Inner Channels Contents The Diagram 2 Introductory Passages 8 Translation 12 Bilingual Text 16 Transcription and Word-by-Word Translation 22 Bibliography 32 Diagram of the Inner Channels Nei-ching T'u (Neijing Tu; Jap. Daikeizu) 内經圖 Ink rubbing; ink on paper Diagram of the Inner Channels with printed Chinese characters Diagram of the Inner Channels with printed Chinese characters Diagram of the Inner Effulgences Nei-ching T'u 内景圖 The diagram of Taoist anatomy and physiology in the Shih Lin Kuang Chi encyclopedia, from the edition of + 1478. The picture is probably of the early + 13th century. Several wheels of water-raising machinery for circulating the chhi are seen, with the co-operation of Yang dragon and Yin tiger to produce the 'baby boy' enchymoma. The upward passage of the ching to nourish the brain is drawn in a railway-line convention, and at the top on the right the 'three corpses (or worms)' of death and decay are seen leaving the regenerated body. (Needham, 1983: 112) This is the thirteenth-century diagram entitled the "Section on Medical Learning" (I-hsüeh Lei 醫學類), which is preserved in the fifteenth-century encyclopedia Shih-lin Kuang-chi 事林廣記. Some editions of this diagram are titled "Diagram of Master Smoke Curtain" (Yen-luo-tzu T'u 煙蘿子圖). Introductory Passages Introductory passages selected from various sources Neijing tu and Xiuzhen tu 内經圖 or 内景圖・修真圖 Chart of the Inner Warp (or: Chart of the Inner Landscape); Chart for the Cultivation of Perfection The Neijing tu and Xiuzhen tu are two charts of the human body.
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Fabrizio Pregadio CV
FABRIZIO PREGADIO Research Fellow (Wissenschaftliche Mitarbeiter) Friedrich-Alexander-Universität Erlangen-Nürnberg, Germany [email protected] RESEARCH SUBJECTS Daoism: thought, religion, and traditions of self-cultivation. — Chinese alchemy: Neidan (Internal Alchemy) and Waidan (External Alchemy).— Chinese views of human nature (xing 性) and destiny/ existence (ming 命). Main current research project: “Human Nature and Destiny in the Thought of the Daoist Master Liu Yiming (1734-1821)”, supported by the Deutsche Forschungsgemeinschaft (DFG), 2020-2023. EDUCATION Degrees • Ph.D. (Civilizations of East Asia), Ca’ Foscari University of Venice, 1990 • M.A. (Chinese Language and Literature), Ca’ Foscari University of Venice, 1983 Other graduate study • University of Kyoto, Institute for Research in Humanities, 1985-90 • Italian School of East Asian Studies, Kyoto, 1985 Other undergraduate study • University of Leiden, Sinologisch Instituut (Linguistics of Classical Chinese), 1980-81 PROFESSIONAL APPOINTMENTS Teaching • Erlangen University, Institute of Sinology: Guest Professor of Daoist Anthropology, from 2014-15 to 2017-18 • McGill University, Montreal, Department of East Asian Studies: Course Lecturer, 2009-2010 Fabrizio Pregadio — CV [Updated May 17, 2021] 1 • Stanford University, Department of Religious Studies: Visiting Professor, 2001-2002; Acting Associate Professor, 2002-2008 • Technische Universität Berlin, Institute of Philosophy: Visiting Professor, 1998 and 1999-2001 • Ca’ Foscari University of Venice, Department of East
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The Way of the Golden Elixir
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