 Hello everybody, welcome to Esoteric Atlanta. Of course, my name is Bryce and today we're going to be looking at part 8c of the Magdalen Manuscript. Once again, if this is your first time on this channel, welcome. I'm so happy that you're here But you might want to start at the beginning. I will be putting the playlist down in the description box below. Now once again, if you are new to this series, the first part of this book was a channeled message from Magdalen. And the last part of this book is the channeler himself writing about his experiences with things like Tantric Yoga, Egyptian alchemy, all these things that Magdalen herself speaks about in the first part of the book. Now as I've said many times, a lot of times in life as in channeling, there is something called confirmation bias. I believe that this book was channeled and written in the early 2000s. And so some of the stuff in this book is quite groundbreaking for that time. For example, in this manuscript, Magdalen is very clear that her and Yahshua were born into the priest and priestesshood of Isis. This is something that I have definitely found to be true in my research, meaning that they were not Jewish. Alright, so that's one thing. But she does also talk about his crucifixion, which you guys know if you've been on this channel for a while. The real Yahshua, the real Christ, carrier of the Christ, teacher of the Christ, which was both Yahshua and Magdalen, because there has to be a divine feminine and a divine masculine. There can't be one or the other. They have to come together as twin flames. As you guys know, the real Christ was not crucified. That is not something that the real Source God would ever demand of his people. For many reasons. One, that's just not cool. And two, you can't expect somebody else to pay back your karma for you or pay back your work for you. In Eastern philosophy, any time we screw up or there's friction in our life, it's actually an opportunity to transmute, to use it to learn to grow, to understand yourself. And so there's a very different perspective on this thing called sin, that the church wants you to believe exist, versus the actual true teachings. Again, the word sin originally just meant to miss the mark, that you misunderstand who you are. By misunderstanding who you are, you confuse your property, your identity and human form with your soul essence. And so the whole, the whole, the whole point of being human is to work through that. To not be in sin, meaning to find your way back to who you really are. And this is what the real Yahshua taught, what the real Magdalen taught. So therefore, not only is human sacrifice something that only Satanists and who's Apharians do, but it's also, there's a point, because no one else can clear that for you. You have to go through it. You can't go around the forest. You have to go through the forest to the other side. Now this is important because when we're looking at working through ourselves and understanding the alchemy within us to transmute energy, this is really comes into play in her channelings. And if you have read her channelings, you know that Magdalen was the person who activated Yahshua. Again, they were both the Christ. They were teaching together. They were helping people understand this work together, but she was the one that that activated him. So she was already kind of aware of who she was before he was. Now, we do understand again that both Magdalen and Yahshua were what we call twin flames. So a twin flame is when a soul has decided to incarnate into two different bodies, that of a divine feminine and that of a divine masculine. Now, there are different schools of thought of this. Again, one is where the soul literally decides to just coexist into two different entities, incarnation. And another thought of this is that the soul actually splits. Now, the splitting of the soul is more along my train of thoughts because I, from what I understand, once the soul decides to split and to experience a broken half in order to have more friction, more alchemy, more learning, it doesn't actually really come back together until the final incarnation, if that makes sense. It does come back to come to that. Let me rephrase that. It does come back together in our human forms. So the union we are in. So I am on a twin flame journey myself. So my divine masculine, if we come together in this life physically, doesn't mean that our souls are going to then merge together after we've passed away. And in fact, a lot of twin flames have been split for a very long time for many, many, many, many, many, many lifetimes. For example, I know for a lot of you that have been on this channel for a while, you know that I have a very close relationship with Magdalene. She's one of my guides. She talks to me a lot and I know that I lived in the same time that she lived with Yahshua. I do know what my relationship was to her, but I'm not comfortable saying that yet. At that point, though, I was already, I was already a twin as well. At that point, my soul had already split because I know who the other person was to, if that makes sense. So this is a very, very, very long journey. With that being said, however, it does kind of go through this in this book as well as some other books. We're looking about the sexual unity between twins, when the broken soul, the two different beings come together sexually. There does release a certain type of like vibration through the antenna of the people that alchemizes not only them, but the world around them. You know, Stephanie and I have talked a lot about how we're finding the solar flash, we're all waiting for might be an orgasm coming from somebody. So anyway, I just kind of wanted to go through that. That is why he is going through all of this stuff with the Egyptian alchemy, with tantric yoga, with Taoism for us as people learning from this experience can understand it in a more complex way, if that makes sense. All right. So today we're going into Taoism. And on my book, this starts on page 150. Taoism, there are two primary streams of philosophical thoughts in ancient China, those of Confucianism and Taoism. Confucianism was pragmatic and focused upon one's position and one's responsibility to family and state. Taoism, on the other hand, was largely mystical and was concerned with such things as one's relationship to the cosmos. And then the means to extend one's life for the purpose of spiritual elimination. I beg to differ. So if you've heard of the Yi Qing, if anybody out there has heard of the Yi Qing, that apparently Confucius, apparently, apparently stayed alive longer, kept himself alive to work on the Yi Qing. The Yi Qing is another form of divination. I don't know how to read the Yi Qing, but I know people who do. And it is very complicated to learn how to do that. But any Yi Qing readings I've had have been very accurate. So I wouldn't say that Confucius totally was pragmatic, focused on one's position and one's responsibility to family because there was a lot of mysticism about Confucius as well in regards to the Yi Qing. All right. The foundation of Taoism is based upon an abstract concept known as the Tao. This ethereal field of intelligence is said to be responsible for the entire universe. It continually emanates energy, but is untouched by its creation. According to Taoism, mankind is blessed due to the fact that his or her deepest nature allows him or her to make direct contact with the source of all things. Taoist alchemy is fundamentally a means to make contact with one's deeper nature, thereby giving access to the Tao itself. Such contact is highly transformational. Those sages who accomplish this feat attained almost mythical stature do no doubt to their ex exhibiting the powers of consciousness. Cities mentioned in the last chapter. So again, cities are spoken about in the Yoga Sutras. It's like yoga powers. It's, you know, basically it's the lesser ones are like intuition, like all the clairvoyances and like the greater cities feel like levitation and just FYI, I've actually been to a Taoist ceremony before. I did not understand a word they were saying, but it was very peaceful. So. Meaning I didn't speak the language they were speaking. If they were speaking in English, I probably would have understood a lot of time and very much ingrained into this world of spiritual spiritual philosophy, but they were speaking in another language. And that's why I didn't understand them. All right. In order to comprehend Taoist alchemy, we must come to the understanding of subtle force called Chi or life force from the immense mystery of the Tao, which creates all worlds, but is untouched by them. There is eternal flow of the vital force Chi or Chi is also Prana and yoga. It's just life force. It's that rising life force in all of us. There are many types of Chi. There is, for instance, a vital force flowing out of the stars. So this is quite different in quality from the Chi created by a stream. When people think about Chi, they usually think about the subtle life force in air. This type of Chi is most concentrated in natural areas away from cities. This kind of vital force is strongest in large areas of tree growth by lakes, rivers and streams, as well as by large bodies of waters like ocean. Some individuals have speculated that this type of Chi is related to negative ions, and there is some evidence that this is so. But there are other types of Chi as well, more subtle, more refined types of Chi. And this is one of the focuses of advanced Taoist alchemy. Traditionally, Taoist sages spent much of their time as hermits in nature. In later periods, a group of men or women would form communities to pursue their alchemical search with others. But almost always, these Taoist abodes were far from cities. They were usually located in places where Chi was especially strong, often in areas designed as dragon points. Dragon points are places of convergence, where one form of Chi meets another. They are most dramatically seen in mountain ranges. When two ridges meet, there is often a trench or gorge that flows down the side of the mountain, a celestial Chi. The type of Chi generated in the sky flows downward into meet the terrestrial Chi of the mountain. At this point between the ridges, this is called a dragon point, where two streams or river converge. There is detectable increases of Chi, and this too is called a dragon point. Taoist sages would search for these places and put their abodes either in the dragon point itself or nearby. This made their alchemical work easier since there was already an abundance of Chi that they could draw upon in their practices. And it's interesting, so I know from our data, so you cannot be internally, you cannot be as pure as your external world. So I live right smack dab in the middle of a city of six million people. There's traffic everywhere. There's lights everywhere. There's constantly smells. There's always something going on. And so for me, I it would be very bad for my mental, spiritual and physical health if I were to, let's say meditate for two hours a day and only drink pure water and only eat vegan, because I would not be able to alchemize to the outside world. Right? And so you have to match your Prana, your Chi with your outside Chi. Now, so as I tell my students, because we live in the middle of the city, that means we get to drink a beer every once in a while and eat some greasy French fries, right? Because we have to alchemize with the world around us. That also means that our meditation should only be about 15 minutes a day. Your meditation should only be about 15 minutes a day. If you're if you're meditating over 15 minutes a day, you're moving into escapism and that's going to cause delusional thinking and derangement, FYI. However, if I were to live up in the North Georgia Mountains, where it's very few people, not a lot of humans, not a lot of smog, I would it would be who of me to eat cleaner and to constantly have pure water because my my body needs to match the alchemy of the Chi outside of my body, if that makes sense. So that is why you see a lot of highly spiritual communities of monk like people in all religions going outside of cities because it can alchemize better with their pursuit, if that makes sense. All right, thought, time and breath. As with tantric yoga, the Taoist alchemist must train the mind to enter pro long states of stillness. This quinceance of mind is crucial since the Tao can only be experienced in mental silence. Furthermore, many of the alchemical transformations in Taoist alchemy require a silent mind as well. There are many classes of stillness practices, some of them involve movements such as Tai Chi and others involved sitting meditation such as a celestial gate, which I will discuss to some extent in a moment. In these stillness practices, the mind is eventually led to a state of deep quietude, an actual practice, especially at the beginning. There may be a flurry of mental activity, thoughts come and go, sometimes in a torrent, sometimes in a trickle. Eventually, the practitioner notices that the speed of his or her own thoughts seems to be slowing down. There seems to be more space between thoughts and at some point they stop altogether, if only briefly. The practitioner also notices that the breath changes during these states. There is a tendency for the breath to slow down as thought slows down. And when there is no thought, there is often no breath or it is very shallow. This is significant for several reasons. From a neurological standpoint, we could say that this is because the brain waves of the practitioner are in the lower states of alpha and or theta, where the breath naturally gets slower. Research on meditation has noted, by the way, that these states also produce a decrease in muscle tension, heart rate, blood pressure and respiration, all of which are quite positive in their stress-producing effects. In fact, studies have shown that those who practice forms of meditation that produce these effects, as in the Taoist stillness practices, are generally less stressed than their counterparts who do not meditate. Several years ago, about an hour before Twilight, I chose to do a stillness practice known as Celestial Gate, sometimes referred to as Heaven's Gate in the park. As Twilight descended around me, I was still doing the practice and noticed that my breathing had stopped. Not only this, but the thoughts seemed to be arrested. My mind was clear and as calm as the surface of a tranquil lake. But most impressive to me in that moment was that time also seemed to have stopped and I was suspended in a timeless dimension of mind. I decided to walk back to my car as it was getting dark and the trip took me 20 minutes or so. I noted that the impulse to go back to the car came as a sensation as if I had come from deep within my body and not as a thought. I did not think now I need to go back to my car. This non-speaking state of mind seemed oddly amusing to me at the time. During my saunter, I noticed that my breath was very shallow, even though the trail back to the car was over hilly terrain. That timeless feeling was still very strong and I seemed to move over the hill with little effort. Ironically, when I saw my car in the parking lot, I remembered an appointment later that evening and I spontaneously took a deep breath. My breath had returned to normal and the feeling of timelessness vanished. I was firmly rooted back in time. There is a fascinating relationship between the perception of timelessness and the cessation of breath. In yoga, you may recall, the cessation of breath is called Kumbhaka. In Taoist meditation practices, the suspicion of breath is often encountered as well, especially when entering the deep states of mental coincidence. Interestingly, the idea of breath suspension can be found in the Egyptian alchemy and the concept of onk. The onk, sometimes called the Egyptian cross, consists of three main parts. The cross itself representing matter, the sheen, our lupus spirit and the shennaj, which represents the breath. As long as we are breathing, our spirit is bound to the matter of our bodies, our embodiments. However, when the shennaj loses, the breath stops or gets very slow when we can, in that moment, enter timelessness. Once again, we see a central concept in one alchemical system repeated in other alchemical traditions. I do think it's fascinating that the Taoist word for spirit shen is the same as the Egyptian shen. I do not know if it is simply a coincidence of translation or if the terms really were the same. Nevertheless, it is quite interesting. But that's the paradox of time, thought and breath. As a psychotherapist who often worked in the area of psychoneuroimmuniology, psychoneuroimmuniology, how our thoughts and feelings affect immunity. I find the time paradox also intriguing from the vantage of points of help. A study of patients admitted to an emergency room due to cardiac arrest reveals some fascinating information about the interplay between body and mind. During recovery, these patients were asked questions about their perception of time. Based on their responses, researchers could predict who would recover and who would die from another heart attack. Those patients who said that they were letting things go to take care of themselves and who reported feeling that there would be more than enough time to do it would seem to be done were more likely to recover and avoid a second heart attack. Those patients, however, who stated that they were under tremendous pressure to do what had been left undone and who felt that they were running out of time, invariably suffered a higher incident of death due to a second cardiac arrest. None of this would come as a surprise to a Taoist sage. For the standpoint of Taoism, our modern time prompt to world is disturbing to both health and spiritual attainment. We need to bring our time bound minds back to tranquility on a regular basis or suffer the ill effects of the modern age. I have taught a simple form of Taoist stillness practices to hundreds and thousands of people by now. Everyone has expressed a deep appreciation for a method of meditation that is so quick and easy to enter into. Those who have never been able to meditate due to potential thoughts in our dialogue are especially appreciative of this method since thought is not a hindrance to the practice. I think this meditation is effective. So I've included a brief description of how to do it below. If you aren't interested in experiencing this yourself, just skip it and go to the next part. The celestial gate meditation. The celestial gate meditation practices based on dragon points. Dragon points, as I mentioned earlier, places of convergence for one form of chi needs another. There are several dragon points within the human body. The celestial gate is just one of these and happens to be a place where the heavenly chi, a very subtle form of chi, flows into the body and meets the terrestrial or earthly chi of the body itself. Thus, this place is an energetically charged area. And Taoist sage discovered a long time ago how to take advantage of it. Sit comfortably and close your eyes. You can lie down if you wish, but this makes some people go to sleep. For a moment, just notice your breath. Don't change it in any way. Just watch it. Notice the rhythm and depth of your breath. Then after a moment, become aware of the space about an inch behind the bridge of your nose. Imagine that there is an opening about one inch square in this area. This is the celestial gate. All you do is focus on it. Do not concentrate on it. Just be aware of it. If you are having thoughts or fantasies, this is not a problem. Let them continue on their merry way. Just let some part of your attention be on that opening. You can think all you want about anything you want and practice will still work. So long as some part of your attention is on the celestial gate or the opening. As you continue to focus at the gate, you will notice that thoughts seem to slow down. There will seem to be more spaces between the thoughts or fantasies, and eventually they will stop altogether if only temporarily. It is during these moments that you might find that your breath has stopped or has become very shallow. This is natural and is in fact a sign that you are entering the deeper states of stillness. It is in these deepest states of quintessence that there is no breath and no thought that contact the Dow takes place. Doing it for about five minutes will usually give you a clear sense of how this practice alerts awareness. Eventually, you can extend the period of time for a deeper experience. Don't let the simplicity of this meditation fool you. It is a profound stillness practice that will lead you directly to the Dow itself. Gently extend the periods of stillness so that you can become acquainted with and comfortable with these deep places of quiet. As you explore your own inner world, you might eventually encounter celestial beings who may grace you with their guidance and instruction. And Dow is in the deepest secrets are revealed only by the Dow itself. You cannot find these truths written in the book for it is forbidden to write about them. Thus, meditations like the celestial gate are more like cosmic keys. Like keys, however, you must turn them to open the lock. If you wish to experience the mysteries of the Dow for yourself and not just read about them, you must turn the key. Cultivation of chief. As with the tantric yogi who attained Samadhi, a Taoist practitioner will become aware of ever more subtle levels of perception. The subtlety of perception allows the Taoist to sense the flow of Qi directly and to draw it into the body called collecting for the purpose of alchemical transformation called cultivation. With a heightened sensitivity to Qi, a Taoist alchemist undertakes several things. First of all, he or she collects Qi throughout the day, drawing its vital force as the body to strengthen organs and systems. There are many forms by which this is done. Qi Gong masters from China have recently started teaching in the West, and this is one form of Qi collecting and cultivating, but there are other forms as well. Depending upon the school of methods used, most Taoists eventually turn their attention to the Qi body. This is the same as the etheric body of the yogi or the Ka body of the Egyptians. And like the aforementioned bodies, the Qi body is the same shape as the physical body. It interpenetrates the physical body and there is no part of the physical body that is not within the Qi body. The development of the Qi body is a crucial element in many forms of Taoist alchemy. Part of the reason for that is that this potent Qi body lays the foundation for more advanced practices. If either the physical body or the Qi body is depleted, certain alchemical processes cannot be undertaken. And strengthening the Qi body is crucial for the attainment of immortality. One of the more interesting ways of cultivating Qi and thereby strengthening the Qi body involves what the Tao is called alixir fields. These energetic reservoirs of Qi are in three areas of the Qi body itself. When they are fully charged with Qi, they emit an energy that is called an alixir due to its strengthening effects. The first alixir field is the area of the lower organ from the diaphragm down to the pelvic floor. This alixir field strengthens the lower visceral organs. The second alixir field is in the area of the upper organs of the torso from the diaphragm up to the tops of the lungs. This alixir field strengthens the lungs and the heart as well. The thymus gland, one of the major sites of the immune system. The third alixir field is in the head and strengthens the neurological function. Certain forms of Taoist alchemy draw Qi into these areas, collecting and circulating the Qi through the corresponding organs and up towards the head, cultivation. As the Qi is refined and drawn to the next alixir field, the organs within the field are strengthened and the circulating Qi is refined. The ancient Taoists also explore the subtle energy pathways of the body and map them out to the considerable detail. The meridians used in acupuncture were discovered and described by the Taoist. They are similar to the Naughties of Yoga. Scientific research on the meridians, mostly notable in Japan, has demonstrated that they are an energetic phenomenon. In addition to the meridians, the Taoists described a pathway that became crucial to certain types of alchemy. They are called microcosmic orbits. This pathway circulates Qi from the perineum up the spine into the head and then down the front body, back down to the perineum. As the microcosmic orbit makes its way through the Qi body, it passes the three alixir fields by moving Qi through the microcosmic orbit. The practitioner stimulates the higher brain centers and greatly refines the quality of circulating Qi. The refinement of Qi is crucial in Taoist alchemy since it's only through refined Qi that one can enter Shen or the spirit world. It is also said in the more esoteric schools of Taoism that practicing the microcosmic orbit dissolves negative karmas, negative effects arising from past actions. Sexual essence into spirit, Jing and Shen. If we look at the transformation of consciousness through the Taoist metaphor, we could say the task is that of changing water into mist. The energy of it, of embodied life is refined through alchemical processes to the point that it becomes like mist. When one has attained this highly refined state, one's essence is now more spirit than that of man or woman. And the key to this remarkable transformation from a biological into a spiritual being begins with sex. The transformation of sexual essence into spirit is a key component in many types of Taoism. In Taoism, the male sexual essence is called Zhen. One's spiritual nature is called Shen. By drawing the sexual energy of Zhen up the spine through the microcosmic orbit, it is refined and eventually becomes Shen. This movement of Qi up the spine is, of course, reminiscent of the raising of the Zhen in Egyptian alchemy as well as the concept of Shushumar, a central pathway of the chakras in yoga. I have not read any existing traditional Taoist writings for women in regard to this transformation of their sexual essence into Shen spirit. Of course, this is not me, of course, and such writings don't exist, just that I haven't seen them. Nevertheless, I believe the process is similar to that of the male in many ways. As in nature, there is always more than one way to accomplish a task as the transformation of one's sexual essence into spiritual illumination is no exception. In some forms of Taoist alchemy, the practitioner focuses on collection of Qi into the first elixir field. When there is an excess of Qi in this area, meaning not needed by the visceral organs, the alchemist will activate the first alchemical furnace in which the dross or the impurities of the Qi are removed. This refined Qi is then progressively circulated into the second and third elixir fields. This movement also refines the Qi, making it more subtle. By the time it reaches the head, the third elixir field, it is transformed into Shen, giving the Taoist access to the spirit world. When a Taoist alchemist had successfully transformed his or her sexual essence into Shen, he or she has attained a very exalted state of being. Myths and legends abound from ancient China in regards to these high Taoist sages. Legend has it that these beings live in the highest places of mountains, dragon points, sustaining themselves off of dew and herbs. From an alchemical standpoint, morning dew collected on leaves of planes is highly concentrated Qi. A being who has transformed his or her sexual essence into Shen would have no trouble sustaining himself or her several on such a refined food. For such a person, the digestive system would be highly refined and could easily metabolize the Qi of dew into usable energy. Makes sense to me. Here on the island. Here on this island, there is a wonderful melon accustomed to the honeydew. But unlike other melons that need watering, this melon grows on the barren, dry and windswept soil of the island without any water whatsoever. Amazingly, it draws its water from the air. And it is one of the most extraordinary melons I have ever tasted. One can sense the intensely concentrated Qi and the taste is sweet. There is another botanical wonder on the island that does something similar. It looks like our cedar trees in northwest, but it is like the melon. It does not need any water. This is good because there is precious little on this island. These trees grow near the ocean and draw the salt-laden air into their leaves, extracting the moisture and leaving the dried salt behind. I never thought about plants being alchemists other than the obvious process of photosynthesis. But these two plants have obviously attained a high degree of alchemical mastery. But let's return to our human alchemist. When a Taoist has refined his or her sexual nature into the state of Shen or spirit, he or she becomes a very different order of being and how this miraculous transformation takes place is through balancing two opposing cosmological forces, Yan and Yang. Yan and Yang, the deeply intuitive sages of ancient China explored the patterns of creation within nature and one of their discoveries was the existence of two subtle complementary and at times opposing forces called the Yan and Yang. Endowed symbolism, the sun and the moon are sometimes used to denote these two elements of creation, same in yoga. Again, the sun is Prana and the moon is Apana. Yang, the sun is associated with light and heat. It is kinetic, meaning energy and motion, and it moves decisively. Lightning is Yang. It lights up the sky, has tremendous force. And when it strikes, there is no hesitation. Yet, as the moon is moist, cool and dark, it is potentially it is potential energy, not kinetic. A seed sitting underground is under the influence of yet. It is surrounded by moisture and is dark and is cool. But when the sunny Yang comes out, it's heat warms the soil and the seed begins to grow. It is the balance of the Yan and Yang that produces life. Too much moisture, Yan and the seed will rot, too much heat. Yang and it will shrivel up and die. Yan and Yang are not static forces. They are continually transforming into each other. Yet it becomes Yang and Yang becomes yet. Although we can never see yet or Yan directly, we can't experience their effects. For some reason, I've reminded of an experience I had during my freshman year at Thelma Abbey. Although I did not know at the time, it was an example of the ever constant transformation of Yan and Yang. It was October and the trees on campus were brilliant with their bolded reds and yellows of fall. Everywhere once stepped the grass cracked with the sound of dead leaves underfoot. A stiff breeze was blowing across the quadrangle and omen of winter just ahead. I had stepped out into the brisk air for my dormitory and route to an afternoon soccer game. I don't remember who we were playing, but it was homecoming and the campus was humming with activity, a state rarely experienced and has benedict run cons. And has benedict team run college. The lanes were full of parked cars with the logs returning to their alma mater. The trunks in the backs of the station wagons were brimming like some kind of modern cornucopia later with fried chicken potato salad and iced tea. This was, after all, the South. Here and there, a May shift barbecue was obscured by smoke and the smell of hot dogs and hamburgers wafted through the air. Students walked with their parents in a kind of spontaneous parade, some seeing crowd of being seen with their families, some slink back, pretending not to belong to the parents who had born them. This menagerie of humanity floated to the soccer stadium like a river and I joined it on the last rug of the bleachers. As the game ensued, I remember being oddly detached as if watching a ballet. The sky was a bright Carolina blue and the sun was hanging midway in the sky. It's warmth was just enough to be pleasant against the cold air and I suppose it was this balanced force of the elements that created the odd effect in me. The soccer team came onto the field and we released a hella balloon like only any group of suppressed Catholic boys can muster. We had become yay. We were full of energy, yelling and whooping the sound of our cat calls, no doubt, heard in the small town hounds away. And then the team took their positions waiting for the ball to be tossed in the air by the referee. We stood breathlessly still. We watched with rapt attention. We had become yet. Then our team miraculously got the ball. I say miraculously because almost every game we played that year we lost. Not only that, but we had lost the homecoming game to the same team every year for the last five years. You can imagine the tension. Suddenly we sprang to our feet. The aluminum bleachers groaned from the weight. We had transformed in the twinkling of an eye from the end into yank. We were screaming with delight as our team got closer to the goal. And then in a moment our glory was taken away by some blonde punk who stole the ball in the game headed off in the opposite direction. After some cat calls from a few of the alumni we settled in mass back into our seats. Yank had become yet. I watched this constant ballet of yank into yank and back into the yank the whole afternoon. When the game was over I watched the last glimmer of the sun as it set behind the large oaks on campus. The air was still. The alumni had gone home and most of the students were in the pub or in their dorms. I walked strangely silent grounds. The silver of the new moon was rising through the last remnants of sunset. Yank had turned into yet. Oh, in the ball game we lost. Cultural attitudes and the cultivation of qi. We live in an ocean of qi. Some of it's yank full of power and direction. Some of it's yank, receptive and resting. For the most part we are unaware of it though it affects us on many levels. Adalva's alchemist is one who has become aware of this all-pervading sea of qi. And through the practices of alchemy here she learns to draw this energy into his or her body to transform consciousness and to enhance health and well-being. Our modern lifestyle in the industrialized West is destructive of well-being. We are overly fixated on yank. We honor productivity in action. We do not as a culture understand or appreciate inaction. It is considered weak. We jazz ourselves up with coffee and other drugs. We are obsessed with speed. We are yank and proud of it. But there are problems with this. For one it is out of balance. And two it is ultimately destructive. We don't generally understand this but yank comes out of yank. In the state of Washington there was a powerful hydroelectric dam. There was nothing more yank perhaps than electricity. The source of this yank power is watery yank. The lake that was dammed to make this hydroelectric plant is now a vast body of water. It sits absolutely still most of the time except for little wavelets created by the wind. It is yank. It is potential power but it is unmoving. It is all potential. But when the gates open at the plant this watery yank is transformed to yank and the rushing water turns the immense turbines of the power plant. This in turn produces another form of yank. The electricity that runs our lights and TVs and our other time saving appliances. Of course we do not have enough time to enjoy those time saving devices but that is another issue. We are caught up in a cultural whirlwind of yank madness. Fast food restaurants abound and are painted with yank colors like red and yellow to encourage customers to eat faster making room for more customers. Mindless repetitive tech pop flares in the background and fast paced ambient music encourages us to do everything a little faster. I use the term music rather loosely since this postmodern craft bears little resemblance to the loftier attributes of music like healing and inspiration. But you see music or the bastardization of it is one of my pet peas. So please do forgive me and let's get back to the yank and yank. Same buddy, same. To summarize my main point here I would say that many Westerners especially those in the United States seem to be uncomfortable with leaving any space or moment in time unfilled. The net effect of all this is that we are seeing an immense increase in stress related illness. The body is simply not equipped to remain yank states for long periods of time. It means yank. It needs time to do nothing to rest or dream. But in our Western culture doing nothing is seen as being lazy. Yet this is sometimes the wisest thing we can do. If you want to be yank then you have to had best spend some time being yank. A Taoist would never be caught dead having an expended too much yank if he or she can avoid it. The reason is that Taoist alchemy requires an exquisite balance of these two forces. The ancient Taoists understood this phenomenon to great extent. And if anything characterizes Taoism it is the concept of poised balance. This concept becomes second nature to a practicing alchemist since the success of Taoist alchemy requires that the force of yank yank be used correctly. I have a lot to say about this because I have really, really struggled with this and it all stems from my childhood. I think you guys have heard me say there's this crazy idea of having like generational wealth and working hard to cultivating generational wealth. And I have said many, many times that that is nothing but just darkness and stress. That's the world I grew up in. And even to this day, even to this day I feel like I have to explain myself when I do decide to take a day off. I feel like I have to go and explain myself for why I'm going to rest. And I rarely do rest. I work seven days a week because I feel like I have to. I'm going to be honest with you guys and my father is the main person. I feel like I have to apologize when I'm resting. I have to feel like I have to apologize when I take a vacation. Like for some reason, like I don't deserve a vacation. And that's been that way since I was a kid, since I was a child. And so I understand what he's saying here and it's awful, it's horrible. I'm 39 years old and I'm still working on this. I'm still working on allowing myself at least one day a week to rest. Because I don't give myself that day a week because I was raised not to rest. I was raised, you get up in the morning, you start working. My grandfather, my dad's dad own these factories. And I remember my parents got into an argument when I was like in middle school, I was like 12 years old. And my dad, my dad was just mean to us a lot growing up. He really was. My God feels so much therapy, so much therapy from things my dad sets me growing up. And I remember my dad and my mother getting into an argument because my father wanted me at 12 years old to get up at four o'clock in the morning and go sweep out my grandfather's factory before going to school. And my mother was not gonna have it. There was no way her 12 year old little girl was going to go sweep out a factory before going to school all day. And I agree, there's no way my 12 year old girl should be doing that. It's just not safe, it's not practical. It's not good for the health. And my parents got into an argument about it. And my dad was really, he had this like chip on his shoulder about the fact that we went to a private school but he went to the same school. He went to that same school when it was an old boy school when he was a kid. He went to a private school. So I don't know what was going on there but I still to this day, 39 years old. I feel like I have to apologize for going to bed early. I feel like I have to apologize when I want to take a break. I work myself so hard sometimes that I end up with a fever just for overworking myself. The same thing would happen to me when I was in school. And so I understand what he's saying. For me, it's very psychological because of how I was raised or how I was abused growing up, let's be honest. I mean, that is really the way I don't have a relationship with my dad to this day. So I just want to put that out there. If you're someone who's struggling with that, same, same, same. And I'm still really working on it. I mean, it's ridiculous. Like at 39, I feel like I have to apologize even to this day to my parents when I want to take a break from something. When I need to like rest, I feel like I have to apologize for that or answer as to why I'm not working, working, working, working, working, working, working, working. Everything's a constant work. Everything, everything. So I get that, I get that. And that really, this is big for me. It's something that I really need to work on. I'm not apologizing when I take a day off, right? So anyway, all right. Dual cultivation. Dual cultivation has some striking parallels to methods discussed in this manuscript. There are some very significant differences. In order to understand this type of alchemy, we must return to Yan and Yang. According to Dawes' theory, a healthy female possesses a vital, unlimited amount of Yan Qi. Qi that is Yan, and that is part of her nature. A healthy male, on the other hand, has a limited amount of Yang. Unlike the female, his nature does not grant him an unlimited reservoir of Yang Qi. Yeah, because aponic is female. The moon, aponic is male. As we said earlier, it's the same thing as Yan and Yang. In the advanced forms of Qi cultivation, the female alchemist must collect Yan energy in order to balance her excess Yan. And the male must collect Yan energy in order to balance his excess Yang. In actuality, it is much more complex. The ultimate balancing of Yan and Yang within a practitioner's paramount, since it is only when the Yan and Yang have been balanced that certain alchemical practices can thus be engaged. All Dawes seek to balance the force of Yan and Yang within themselves, yes. And as I said, feminine aponic, pranic is masculine, pranic is sun, pranic is moon, but we do carry both qualities. All men and women do carry both qualities within them as well. Those alchemists practicing alone must accomplish this task through elaborate alchemical meditations and energy work. Those who do this with a partner of the opposite sex can simply collect desired Qi during the act of sex. During the sexual contact, there is an abundance of excess Qi, the act of stroking and fondling sets off the flow Qi both inside and around the body. An alchemist trained in the methods of dual cultivation can draw the excess Qi into his or her Qi body, therefore greatly enhancing his or her alchemical work. During dual cultivation, the male avoids ejaculation as this would deplete his Yang energy and bring the act of intercourse to an end. In this, sorry, I just, yeah. Some men should learn that. Cause it's too quick. So anyway, in this type of alchemy, long periods of intercourse are desired. The reason is quite simple and pragmatic. Prolonging sex generates massive amounts of Qi and since the goal of dual cultivation is to collect the excess Qi, the more the better. To assist in this process, the ancient Taoist developed something called the valley orgasm. When the male starts to feel the ejaculation is closed at hand, he backs off from the genital simulation. He rests for a moment until the desire passes, then he returns to intercourse. This continues in cycle of simulation and rests for as long as the partner's desire. The results of both partners enter highly altered and deeply sensual states by which their sensitivity to Qi is greatly increased. In addition, the amount of excess Yang and Yang generated from such continual sexual contact is considerable. That would be kind of weird though cause they say like men are like microwaves and women are like ovens, which is true. It's definitely true. It takes a woman a while. I don't know. I mean, I've never tried it. So I guess I'll let you know if this ever happens. So anyway, maybe I won't let you know, maybe that's TMI. But I don't know. I just be kind of like all of a sudden you stop for a moment. Like what do you do? Like start to share stories of childhood memories before you get back. I don't, that's just anyway, anyway. All right. The final attainment lands of the immortals. The ultimate goal of Taoist alchemy is immortality. Having attained a coincidence of mind through the stillness practice, the Taoist alchemist has trained his or herself to be aware of the many types of Qi. And with this knowledge, he or she has been able to collect and cultivate beneficial Qi through the subtle pathways of the body. He or she has learned how to distill the essence of this excess Qi into energy for the purpose of increasing health and generating enhanced consciousness. Along the way, the alchemist gets healthier and more vital, a result of collecting Qi and circulating it into the major organs of the body. This is gratifying, one of the key benchmarks to progress in this way of alchemy. And even if he or she does not attain the immortal body, the work of alchemy has been well worth the effort. Eventually through persistent practice, the subtle Qi body is charged with vital force as well. It becomes as real to the Taoist alchemist as his or her physical body. And through it, he or she can in meditation enter the heavenly abodes where master alchemist abound and one can greatly accelerate what's progress through the grace of instruction. Finally, the great alchemical task of transforming sexual essence into spirit is coming to fruition. Long years of practice are bearing fruit and the alchemist is in some ways more spirit than flesh, though he or she still has a body. The moment comes when the Taoist, now a sage senses a moment in time. All the forces has come together in perfect timing. Nian and Yang are perfectly balanced. Death might be near or the alchemist might simply choose to leave the earth plane at will. Entering into deep meditation, the sage passes beyond the grips of time and space. The breath stops. Attention is shifted into the Qi body and it has been done so many times before. The Taoist has mounted the dragon. His or her own transformative nature and flies off into the heavenly abode. The alchemist is now an energy being. He or she might remain like this for a very, very long time. The moment may come, however, when no longer desiring even a subtlest of forms, the sage leaves the heavenly abode behind. The master alchemist refines because of her already subtle Qi even more. Attaining the subtlest form, he or she returns to the formless heaven from which he or she originated. And as the sage slips into this primal space, all traces of self disappear. The drop has slipped into the shining area. There is no form. There is no sage. There is only Tao. And we'll leave it at that for now. Next week, we will get tied into Tibetan Buddhism. All right, guys, I hope you're having a wonderful day. Leave me your thoughts and your opinions down in the comment section below and I will talk to you soon.