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Annotated Commentary on the Upper Clarity Arctic Celestial Heart Great Method (Part One)
The Celestial Heart method descends from the Most High at Crane-Cry Mountain, where a book pointing to the northeastern pole was conferred on the Celestial Master to ward off demons and save the people. Early transmissions of the Orthodox Celestial Heart Dharma held only three talismans: the Great Sage of the Celestial Mainstay, the Black Fiend, and the Three Luminaries. The Three Luminaries talisman links the Three Sovereigns, responds to the Three Realms, embodies the Three Powers, and issues from the Three Masters — hence the name Celestial Heart, source of the ten thousand ways and ancestor of all methods. Master Xujing notes two seals. Daozhang Sanfu unpacks the ritual of transforming an afflicted house by visualization, hand seals, and the conjuration of celestial armies.
Daoist CultivationOn the Buddhist Cundi Method and the Daoist Theory of the Five Phases
Buddhism has a Cundi method gate, often praised as miraculous and quite popular in the world—so what are its characteristics? To trace the Cundi method, one may trace it to Buddhist scriptures such as the Sutra Spoken by the Buddha on the Heart of the Great Cundi Dharani of the Seven Kotis of Buddha Mothers. To discuss this, one must first mention dharani scripture-incantations. Early scholarly dharani incantations include those excavated in 1944 from a Tang tomb near Wangjiang Pavilion outside the east gate of Chengdu, which were incantations popular in the Tang dynasty. In the Thousand-Buddha Cave artifacts, in a relatively complete form, the diagram is as follows...
Taoists on the Virtue of Water
The virtue of water refers to its nature. What is the nature of water? As stated in the Yin Fu Jing texts: 'Water is soft and formless, endless in its flow, expanding and contracting as it wills, returning to calm after agitation, receiving without being damaged, breaking without shattering, entering and exiting within intervals, transforming its form infinitely. Thus, it is close to the virtue of the Dao, capable of absorbing and influencing the spirit of people.' Also in the Water chapter of the Five Elements section of the Yin Fu Jing: 'When it contains fire, it boils and rises, overcoming fire and taking on the nature of fire; when it contains earth, it forms rivers and seas, giving birth to all things, mixing with the nature of earth; when it resembles metal, it becomes hard ice and strengthens the world, condensing cold to define its nature; when it resembles wood, it increases daily through wind and snow, with water flourishing and bringing forth life.' It also says: 'When the flood waters rise to the heavens, they submerge all things, fine sand enters but does not contend with them'
Daoist CultivationA Discussion on the Dao
有位修炼了法术很多年的老道士，正好云游路过，跑来找在下交流，法术方面技巧交流颇有所得，但他也自言思想上颇有瓶颈，因为知道在下涉猎的东西比较多，想看看有没有什么进步的机缘，于是背了他们门派的一箱子法本过来，想来交流一下，盛情难却，只好接受，交流了一段时间，于是有了下面论道的内容。 他：最近有些瓶颈，越修炼越觉目标飘渺，并且疑惑越来多，总觉得还是有东西无法突破，而且完全找不到方向。 我：说说看，有些什
The Difference Between Cultivating the Yin Spirit and the Yang Spirit
Zhang Boduan, from Tiantai (present-day Tiantai County, Zhejiang Province), was a renowned Daoist master during the Northern Song Dynasty. At the age of eighty, he met the Elder of Qingcheng Mountain in Chengdu, who passed on the secrets of internal alchemy to him. Only then did he awaken to the true Dao. After years of cultivation and accumulation, he reached a profound and mysterious state. Among his friends was a Chan Buddhist monk who was highly skilled in meditation; during deep meditation, his spirit could travel hundreds of miles away. One day Zhang Boduan said to the monk, "Master, can we travel far together today?" The monk said, "Yes." Zhang Boduan added, "Wherever you wish to go, I will follow." The monk said, "I would like to go to Yangzhou to view the Qionghua." Zhang said, "Good," and together they entered a pure chamber, sitting opposite each other with eyes closed,
Taoist Practice: The Method of Contemplating the Red Infant in the Inner Chamber
老子曰： 吾道生于惚恍而无形，视之不可见，听之不可闻，随之不见其后，迎之不见其首。 包含于天地之表，还入于毫毛之里，分之为日月阴阳。 含之为夫妇，演布于八卦，乾坤为头首，胞胎转相生， 变化有前后，处任为十月，结定神备有，虚无把录籍，司命往奉寿， 阳精为室宅，包形立相待。阴阳相感溉，开闭藏其里，清转上为头。 精凝成童子，璇玑与玉衡，鼻为其梁桂。合观于八极，两半共为友； 合精于子午，藏形于卯酉。明堂开
符咒的秘密：道法与箓的关系
总有人问，如果没有师承，画符否灵验，又或问为什么有些没有师承，但画的符也似乎有效果，有传承的受法者大多数要么回答就是一定要师承，无传承的试验过一些符灵验后，也有人回答是不需要师承。实际上，有一些符是普传法，没有师承也是可以修习的，而另一些符是秘传的，则必须要有师承。 道法中所谓符箓，有符有箓，光师承还不够，还需看法术是什么法脉流派的，不同的法脉适用的法是不一样的，所受的箓也不一样，不同的箓可以行不
Several Forms of Psychic Inheritance
一直以来，任何一个宗教里有都有一些秘密的传承形式，这些形式往往违反了现实的常理，但又在现实中存在，常人较难接触到，会感觉神秘飘渺，然而在眼前的时候，除不可思议之外，再难解释了。 在很多流派中，除去正统的师徒相授的正统传承的方式外，还有通灵传承的方式，忽然间就什么都懂，什么都会了，如忽然会说其它的语言，或是电视台曾报导过的湖南一位老人，一夜之间，忽然变成了中医高手，还写了几本医术，而且忽然会了画符，
Taoist Supernatural Powers and Cultivation Description
According to the "Six Supernatural Powers" section in the Zhen Collection of "Xingming Guizhi" (Standard for Life and Nature): What are the Six Supernatural Powers? Master Yuyang stated: When sitting in stillness, suddenly the light of the mind appears. Internally, one can see through the lungs and liver; externally, one can see one's own beard and eyebrows. Wisdom and courage surge forth; one can compose ten thousand words a day, speaking of subtleties and discussing the profound, infinite and boundless. This is the Power of Mind and Environment. Without leaving the hut, one can foresee future events; being in a room, one can see objects through walls. This is the Power of Divine Realm. While sitting upright, for a moment one becomes confused and dazed, indistinguishable from chaos. After a short while, the heart's aperture opens widely, and the geography and rivers and mountains appear like patterns on the palm of one's hand. This is the Power of Heavenly Eye. One can hear sounds from all directions as if they were by one's ear; one can recall past life events as if they were before one's eyes. This is the Power of Heavenly Ear. Day or night
On Daoist Meditation Cultivation: Key Points of Sitting Still
Meditation is a very important method in Daoist cultivation with many requirements. These requirements are not merely formal but also implicitly align with many natural laws between heaven and earth, with the intent contained within running through the entire Five Arts of Daoism. First, let's discuss the requirements for the most traditional sitting posture. First of all, one should follow the principle of "Tiger crouching and dragon coiling, Vermilion Bird flying and Black Tortoise hanging". If you understand some Feng Shui, you will understand at this moment that this is consistent with the best Feng Shui layout. This posture can achieve the goal of connecting with heaven and earth. I. Posture Tiger crouching and dragon coiling generally gathers vital energy (Sheng Qi). It involves crossing the left leg over the right leg, which is beneficial for
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