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Daoist Academy

Introduction

The Daoist line in INBI institute is based on the knowledge of Daoist internal alchemy.

In essence, Daoist Internal Alchemy represents a universal and complex
system of knowledge and self-development, which cannot be reduced
historically, sociologically, or culturologically.

Proper understanding of Daoist alchemy requires understanding of the anthropological conception of Daoist system. In Daoist conception, the human being is viewed as a certain quality and condition that has been formed in the universe with the ability of self-development. In this sense, the message of Daoist practice is very clear and simple:

1. Man is born in order to develop
   
2. Development requires adequate/proper effort
   
3. Effort is defined by volition, adequacy/properness – by the mind

• universality as detailed and complex development, integration and transformation of all aspects of human structure;
  
• systematic approach as objective form for gathering and transformation of subjective experience;
  naturalness as process of cultivation and gradual change;
  
• regulation and personal rhythm as connection between the human being and the universe, based on his individual rhythm;
  
• transformation of the body as formation of conditions for increasing the power for continuous development; stabilization of the achieved conditions; maximal development of the given potential;
  
• interconnection between body and mind as formation of instrument for body transformation; as condition for regulation and personal rhythm; as condition for generation of internal effort.
  
• processuality of the mind as transition from defining to experiencing the things.

• Attainment of harmony as formation of symmetry in the body.
  
• Development of internal power as possibility to change ourselves and the environment.
  
• Purification of energy as change in the vibration of the energy form more crude to more refined.
  
• Mutual connection of internal power and purification of the energy as necessity of power to go together with purification and of purification – with power.
  
• Preparation for death/attainment of immortality as preparation of the quantity and the quality of our energy for the phase after the physical death.
  
• Improvement of the quality of life as general formulation of the meaning of life containing in itself all other tasks.

• construction of the body as construction of a form for energy circulation; the body as form is condition for energy circulation;
  
• circulation of energy as condition for energy preservation;
  
• concentration of the mind as condition for energy transformation.

• level of qi, requiring filling of the body with energy by means of relaxing the body;
  
• level of jing, requiring interconnection of the energy in the body by means of gathering the body;
  
• level of shen, requiring transformation of energy by means of concentration.

• preparatory phase: phase of body construction and restoration of energy circulation; corresponds to qi level;
  
• alchemical phase: phase of energy transformation through concentration of the mind; corresponds to jing and shen level.

• School of the Heavenly Teachers (Tianshi dao) (Five Pecks of Rice (Wudoumi dao), Orthodox Oneness (Zhengyi dao);
  
• Highest Clarity Tradition (Maoshan line) (Shangqing (Maoshan pai);
  
• Wudang School (Wudang pai);
  
• Schools of the Golden Elixir (Jindan dao);
  
• Complete Perfection Tradition (Quanzheng pai);
  
• Numinous Treasure Sect (Lingbao pai);
  
• Twofold Mystery School (Chongxuan pai).

1. To draw and systematize the common and basic characteristics of the central alchemical schools in order to form and synthesize a conceptually and methodologically unified system.
   
2. To offer structural approach (incl. classifications, descriptions and so on), oriented towards the contemporary mental evolutionary status of humanity – and, more precisely, the Western man. The structurizations in question, therefore, are not borrowed immediately from literature on Daoist alchemy (something which is impossible anyway).
   
3. To be of practical value to the people involved in Daoist practice. I.e., despite its highly theoretical format, the meaning of this text is to aid the conceptual clarification of the practitioner in relation to the principles, tasks and instruments of Daoist alchemy in order to improve the quality of the practice.

• persistency;
  
• discipline;
  
• maintaining of rhythm;
  
• maintaining the principles of internal work;
  
• development of concentration;
  
• performing analysis and self-analysis;
  
• generation of internal effort (constant work over one’s self).

Note
The years given for the attainment of the levels are based on three conditions:

the practitioner lives in social environment;

the practitioner doesn’t have extraordinary problems or capabilities;

the practice is performed properly