Add some practice: start with a lucid dream

Chapter 173
So Chen Ze went to the barbecue grill and robbed a plate of skewers and came back, and began to ask Liang Yi about many things about cultivation.

Such as keeping the ancestral orifice, finding the porch, three flowers gathered on the top of the autumn moon, and then the orientation of the meditation posture and so on.

Although Liang Yi knew everything, he only answered Chen Ze's questions at the current stage, and would not answer anything later.

"Don't blame me." Liang Yi suddenly added, "It's for your own good not to tell you."

"People, it's all the same. Once you know it, you can't help but try a little bit. Try a little bit, and you will step on the bottom line slowly."

"Even if you are at the beginning stage, you are very particular about it. Refining Qi is like refining medicine in a cauldron. It is important to have water and medicine in the cauldron, but there is one more important thing."

"That's the heat!"

"There is enough deficiency in the energy, and the medicine is old and tender. This is the 'huo degree'."

"There is a saying that goes well, the ancients passed on medicine but not fire, and few people know the fire."

"This fire is the key to the alchemy that keeps silent and doesn't pass on to six ears."

"But in fact, it's hard to pass on the heat by word of mouth."

"When is Qi full? When should we collect herbs? When should we stop?"

"It's extremely difficult to distinguish and understand without personal experience."

"Especially when meditating, it is unavoidable to think wildly, and it is not uncommon to mistake the imaginings in the mind for the ripening."

"All of this needs to be watched by the master."

"No wonder you stayed here this afternoon to watch them meditate." Chen Ze answered casually.

"Actually, this is also a method of group cultivation." Liang Yi added,

"It's sort of like a part in music."

"A group of people meditating and practicing together can form a kind of resonance on the Qi field, let's say it is resonance, especially when there is someone leading the way."

"That's why monks and priests like to gather together to meditate and chant scriptures."

"Oh." Chen Ze nodded without saying a word, and concentrated on dealing with the barbecue on the table.

The picnic lasted until late at night, and most of the people were invited to stay directly in the hospital.

Only Chen Ze resolutely refused to stay overnight.

On the parking lot in front of the hospital.

"It's so inconvenient at night." Liang Yi was still trying to persuade him to stay,
"I have a lot of empty wards, and they are all luxurious single rooms, so you can sleep soundly."

"Yes, yes." Liu Chang also chimed in, "There is also a private bathroom. In fact, the hospital gown is not bad to wear as pajamas!"

"No need." Chen Ze already opened the car door with one hand, "I'm still used to sleeping at home, and I'm not used to living anywhere."

"Hahaha"

Seeing this, Liang Yi didn't want to keep him anymore.
"It seems that the golden nest and the silver nest are not as good as my dog's nest."

"Okay, be careful on the road."

"okay."

With a snap, Chen Ze closed the car door and turned the key.

buzzing-

In the rearview mirror, the farewell party stood in place for a long time.

It was already early morning when Chen Ze returned home.

After entering the door, after checking the door seam tape as usual, Chen Ze quickly took a shower and went to the balcony to practice the Eight Longevity Kungfu.

In the inner view, the big sun is not only getting bigger and bigger, but also more and more solid, even showing some strange lines on the surface.

After finishing the eight longevity exercises, Chen Ze went back to the bedroom, drew the curtains tightly, and sat cross-legged on the bed.

Now that there is finally no one around, he can practice however he wants!
At this moment, recalling the experience he had just practiced when he practiced the Eight Longevity Kungfu, Chen Ze became more and more firm about the faint guess in his heart.

When meditating in the afternoon, the reason why Chen Ze was able to calm down so quickly was that apart from the assistance of Aziyuelunguan, the most important thing was that he recalled the state when he was practicing the Eight Longevity Kungfu.

In the past, he often tried to do this when he was restless, and now it really comes in handy when he is meditating.

Longevity Kung Fu and Vajra Kung Fu are static and dynamic, their styles are diametrically opposed but they can complement each other.

There has always been a saying that the Eight Longevity Kung Fu comes from the static kung fu of ancient monks.

In this regard, Chen Ze felt that he could go a step further.

The Eight Vajra Kung Fu exercises the body and cultivates life skills; the eight longevity kung fu exercises the spirit and cultivates sexual skills.

The combination of the two is the dual cultivation of life and soul.

In other words, the excuses Chen Ze made were not entirely nonsense.

In fact, he has long been on the path of dual cultivation of life and soul.

Thinking of this, Chen Ze immediately began to meditate according to Liang Yi's instructions.

The posture of meditation is also very particular.

There are single cross-legs, double cross-legs, five-heart cross-legged and so on.

Chen Ze felt that the cross-legged posture was the most comfortable, that is, the most common cross-legged posture with both feet under the knees.

How to feel comfortable, he thought so.

At the same time, when crossing the knees, the left foot belongs to the yang outside, and the right foot belongs to the yin inside, which is called yang embracing yin.

The thumb of the left hand pinches the middle finger at the noon position, and the thumb of the right hand enters the left hand and pinches the root of the ring finger of the left hand, so that the two hands are hugged and placed on the lower abdomen, which is called yin embracing yang.

Because the two pulses of Ziwu are connected to Cun, Guan and Chi, and the three channels of Cun, Guan and Chi are connected to the heart, and the heart is connected to the brain. Pinching Ziwu is to reduce the force of the artery hitting the heart, make it less distracting, and help to enter the body. quiet.

There is a saying in the Danjing: "Hands and feet are connected together, and the four doors are tightly closed to keep the center."

Then Chen Ze sat upright with his upper body naturally, neither leaning forward nor backward, with Baihui (the top of his head) forming a vertical line with the perineum, gradually relaxing the inside and outside of his whole body.

The eyes seem to be closed but not closed, and they are slightly opened to stare at the tip of the nose, which is also to calm distracting thoughts.

The eye looks at the nose but the mind is not in the nose, from seeing to forgetting to see, the appearance has its form, but the form has no form.

The so-called "nose-watching-mind" is actually for the purpose of slightly retracting the lower jaw, straightening the trachea and throat, and breathing naturally and smoothly.

After the physical posture is set, the next step is to adjust the breath, which is Chen Ze's specialty.

Regulating breathing is an important part of the initial meditation.

Breathing needs to be deep, thin, long, and even, and it must be abdominal breathing, so that it can be deep.

The so-called fineness means that even oneself cannot hear the sound of breathing.

Long is to lengthen the breath and descend the dantian, and you can't hold your breath, you must relax and natural.

Uniform, that is, the speed is uniform, try not to care about it and can adjust it subconsciously.

In addition, when meditating, the mind must guard the ancestral orifice.

The ancestral orifice, that is, the heart of heaven, is in the middle of the triangle formed by the center of the eyebrows and the eyes.

The ancestral orifice is very important in the practice of alchemy. It is the entrance and exit of the porch, the door to see the mind, the stake to lock the mind, and the ladder to prolong life.

The purpose of guarding the ancestral orifice is to open the entrance.

The so-called Xuanguan is a key to unlock the Dao of Changsheng Jiushi in the practice of alchemy.

"Xianguan Yiqiao" has been a topic that has been kept secret and talked about by Neidan practitioners since ancient times.

Seeking the flow and seeking the source still comes from Lao Tzu's "Tao Te Ching": "The god of the valley is immortal, it is called Xuan Min. The gate of Xuan Min is called the root of heaven and earth. If it exists continuously, it is not used diligently."

"Xingming Guizhi" also says: "However, this orifice is sought in the body, not the mouth, not the nose, not the heart, not the kidney, not the liver, not the lungs, not the cover. Both. There is no border, and there is no inside or outside. You can’t keep it with your heart, and you can’t seek it unintentionally. If you keep it with your heart, you will get the appearance, and if you seek it without your heart, it will be empty.”

There are various metaphors in the alchemy scriptures of the past dynasties.

According to what Liang Yi told Chen Ze, the entrance is not a specific body part, but more an abstract concept. If you insist, it is probably the source of the human body.

And qi itself is a kind of mysterious energy, so the subjective feelings of different people are different.

Liang Yi's opinion on this is to refine the qi first, and the entrance will naturally appear when the qi is full.

In fact, many people are putting the cart before the horse when they are obsessed with seeing the entrance. The entrance is a qi point, and if there is insufficient energy, it will be difficult to feel it.

So Chen Ze didn't worry about it, and took advantage of the peace of mind after practicing the Longevity Kungfu, so he started to try to enter the tranquility right now.

The so-called calmness of the mind is innate, and the movement of the mind is acquired.

In alchemy practice, the three treasures of essence, qi, and god are governed by god.

The gods are further divided into primordial gods and conscious gods.

Yuanshen is the innate god, without thinking or worrying. Liang Yi said that it can be understood by the subconscious mind, which is the innate consciousness that everyone is born with.

Knowing God is the acquired God, which is formed by each person's acquired knowledge and learning of objective things. Personality, temper, and experience are all included in Knowing God.

The relationship between Yuanshen and Zhishen is like a picture on white paper.

To make an exact analogy, Yuanshen is like an underlying operating system, and Zhishen is various software installed on this basis.

People use computers to operate through software, so they often ignore the soul hidden underneath.

This is what happens to ordinary people.

But the primordial spirit hidden underneath is the source of consciousness.

Therefore, what is important in alchemy cultivation is to let the consciousness god retreat, and the primordial spirit appear to be the master of the house.

Only by allowing the innate spirit to dominate the body can the human body's greatest potential be brought into play.

Because the primordial spirit is born and is not affected by acquired distracting thoughts, it has the best and most suitable automatic adjustment ability for the body's essence and energy.

This is the essence and purpose of meditation.

Because the primordial spirit is ignorant and unconscious, the purpose of restraining distracting thoughts and emptying the brain is to control the conscious spirit and give way to the primordial spirit.

Lao Tzu talks about reaching the extreme of emptiness and keeping quiet; Zhuangzi talks about sitting and forgetting; Buddhism talks about meditation; Confucius talks about fasting the mind.

In fact, they all mean the same thing.

Not only the three schools of Taoism, Buddhism and Confucianism, but also the meditation, spiritual practice, visualization, yoga, etc. abroad.

Looking at the various schools of practice, it seems that they all like to use similar methods to practice at the introductory stage.

This is the way that the road leads to the same goal, but the name of each family is different.

(End of this chapter)