Neidan Study Group Netherlands

19/09/2026

“Every day, priests minutely examine the Dharma
And endlessly chant complicated sutras.
Before doing that, though, they should learn
How to read the love letters sent by
The wind and rain, the snow and moon.” ~Ikkyu

19/09/2026

White Cloud Temple Beijing, headquarter of the Quanzhen order and the Chinese Daoist Association. One of the most important venues of religious Daoism in China.

18/09/2026

This Dao was precisely the purpose of our ancestral patriarch Bodhidharma’s coming from the West; what has been passed down from generation to generation among the [Chan] patriarchs is entirely this Dao. Therefore, when the Sixth Patriarch gave rise to the Caoxi lineage, and Mazu pointed to the waters of West River, the intent [of their teachings] was none other than this. However, people in these later generations have no mind to practice this Dao, and simply chat about the Buddhas and patriarchs. Nothing can be done about them; shouting and striking people with their canes, employing all sorts of parables and analogies, they [claim to be able to] lead those of higher faculties to practice their Dao, those of middling faculties to realize their nature, and those of lesser faculties to remember their words. What is considered suitable by Daoists is for people of the world to first preserve their nature, and then cultivate their life.“Preserving the nature” refers to the effort of refining oneself with the Jade Nectar, while“cultivating life” refers to the Dao of transmuting the elixir of the Golden Nectar. Yet there are those foolish people who say that in the Chan lineage of our [Buddhist] teachings 我教禪宗, on the basis of a single utterance, one can awaken instantly and become a Buddha. Such ideas are simply for deceiving the ignorant and misleading the foolish—where is the reason in them? You should know that the Golden Elixir is the wondrous supreme vehicle of our teaching.

Chen Zhixu

此道正是我達磨祖師西來底意祖祖相傳皆此道也故六祖出曹漢一派馬祖指
為西江水無非此意但後之人無心行道唯以口談佛祖無可奈何柱杖棒喝百般
譬喻使上根者行其道中器者悟其性下根者記其言隨人所適蓋欲世人先存其
性然後修命存性即玉液煉己之功修命即金液還丹之道愚者卻謂我教禪宗一
言之下頓悟成佛此乃誑惑迷愚安有是理哉要知金丹即我教最上一乘之妙

Source : PORTRAYALS OF CHAN BUDDHISM IN THE
LITERATURE OF INTERNAL ALCHEMY
JOSHUA CAPITANIO

Side note: this is a common pattern in Neidan discourse to distinguish itself from Buddhism, while using Chan imagery. We should not take it as the ultimate truth though . since all claims remain relative. It’s interesting to see that Chen Zhixu was at the least was very familiar with Buddhism, especially Chan, and many of the great Neidan masters were actually, even if they took on a different approach. To my own view all paths like Chan, Neidan, Tientai, Vajrayana have their own beauty and their own good and bad points. But one of the advantages of Neidan might be a more balanced use of cultivation nature and life force. Whether it will grant us immortality or even Buddha-hood remains the question.

12/09/2026

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This is an older article and my thoughts have maybe developed and refined on the subject, but still I think this article make sense.

Some thoughts on the integration of different approaches to medicine and internal cultivation and their overlaps with special attention to the Central Channel, its value for us as modern day practitioners, either in the medical or inner cultivation fields, or both….
The central channel in relation to internal cultivation and medicine has fascinated me over much of my lifetime. Having been exposed to Vajrayana and Neidan from early age onwards, I have practiced and researched on this topic quite a lot.

In Vajrayana (Buddhist ta***ic tradition) as well as in Hindu Ta**ra , the Central channel plays a vital role. In Neidan the function of the Middle Channel is more obscured by the emphasis during the initial practices on the Du and Ren Mai. Although some Neidan masters mention it, it’s often not that clearly explained.

For me the importance of the Central Channel in relation to Neidan and East Asian medicine became more apparent when I studied with Chip ( Charles ) Chace who did also quite some research on the importance of the central Channel in Neidan as well as the overlap it has in a medical context with the osteopathic notion of the Midline /Midspace. Being encouraged by Chip to dive deeper in the Chinese notions of the Middle Channel, I became growingly aware of its importance in more advanced stages of Neidan practice, a part which is not much discussed out in the open.
Though especially the Middle School of Neidan puts emphasis on the importance of the central channel in the intermediate stages of practice. While middle school texts like the Xing Ming Gui Zhi and the works of Li Daochun and Huang Yuanji refer to the middle channel in a more opaque way, the Longmen master Min Yide (1758-1836) however, was quite explicit about it. There remains still discussion amongst scholars and practitioners whether some of the ideas of Min Yide might have been influenced by Ta***ic ideas from neighboring Tibet (see the work of Esposito) .

Modern early 20th century Neidan masters like Chen Yingning were also explicit about the importance of the Middle Channel, there is an extensive discussion in the Shanghai journals of his time in which he corresponded on this topic with his students. Whether the Central Channel, dubbed the Huang Dao by Min Yide, conflates the Chong Mai is another point of dispute. To my opinion and experience the Central Channel definitely intersects and overlaps the Chong Mai , but might be ultimately even more central, though it also might overlap, not only the Chong but also the Du and Ren. From some perspective they can be seen all as part of the same highway which transmits Yuan Qi.

Another discussion in the field is of course how real these subtle bodies are and in how far the different systems conflate or overlap. Of course there has been a lot of imagination in visualizing the body, from the Daoist or Vajrayana internal landscapes of the body. The body could be perceived as being heavily inhabited by dieties, often some notions like hun and po remember us of an older body widlly populated by spirits and gods (see Huang Ting Jing for example), or Buddhas (In Tibetan Buddhism that’s still resounding). At the same time the realization of channels and energy centers, whether chakra’s or elixer fields (Dan Tian) in the different subtle bodies are derived from thousands of years of observations of meditators or physicians.

Whether we talk about the primary or extraordinary vessels first discussed in the Huang Di Neijing and Nan Jing and later medical works and inner cultivation material, Or the Nadis and Chakras in the Indian/Tibetan systems, either for medical or meditation purposes, they turn out to be real networks.
(even if there discrepancies between medical and cultivation perspectives, see for example Janet Gyatso, still we should not dismiss the fact that both can exist next to each other, Li Shizhen encouraged to study the differences between neidan and medicine and try to bridge them , so did some of his Tibetan colleagues like Gaylwa Yangönpa as well in their field). Yes there are folks who think Qi and channels are not real, but many of us as practitioners know, they are all too real. Even if we can’t phantom their real nature, even if our understanding is limited, they turn out to be real pathways of energy, or better said Qi , Blood and Fluids, or the nadi’s maybe phrased as passages for Prana (rlung) and the other humors.

My growing understanding and observation of medicine and internal cultivation in Asia is that all these approaches share many commonalities. We can’t equalize the Indian nadi system and the chakra’s with the Chinese Jing, Luo, Mai and Dan Tian’s, but there is certainly an overlap.
Also it’s interesting how medical systems have borrowed from each other as well.

One example is the way the Luo vessels became to be understood by physicians like Yu Chang and later Ye Tianshi. Yu Chang might developed his ideas about a much more sophisticated understanding of the luo, from Tibet, he might have even seen the images of the Blue Berryl paintings depicted below. (Or was maybe even also inspired by Jesuit medical knowledge from the West. ) Volker Scheid thinks at least that there are clear pointers to that way how the perception of the luo has changed. The Tibetan luo system next to some of its anatomy was definitely way more developed and has most probably influenced innovation in medical thinking in East Asia.

One other example is the concept of fire, though always important n China its function and understanding changed around the Song and clearly Indian and Buddhist thinking along with Neo Confucianism (often in response to Buddhism) and also traditions as Neidan in response, changed the concept of fire in China significantly.

Fascinating detail is that in all systems there is the notion that the body is oriented around this Central Channel, a notion we can also find back in all physiological structures in the body orienting to the Midline/Midspace, the vital axis of life.

Being inspired by Volker Scheid’s view of Meta Practice and the use of different bodies and Dan Bensky’s and Chip Chace’s view on using differnt maps of the body, from Modern Anatomy, to the different maps of East Asian Medicine and even integrating other Asian medical maps and maps of Internal Cultivation it helped me to integrate those and use them to better utility. It’s all the same body, but has different perspectives and a flexible use of these perspectives can help oneself in medical practice as in one’s own internal cultivation.

I have been always interested in the intersection of Medicine and Internal cultivation. And I have only become more aware that both traditions can benefit from each other. In the recent years I have ellaborated on the importance of the concept of the Central Channel/Midpsace in the medical context.

Next to the medical notions of the central channel, it would be interesting to see how important the central channel is in internal cultivation. Min Yide states that for the superior practitioner, the middle channel is the direct way to transcend duality . In Tibetan Buddhist practices there is a little bit similar notion, that by entering the subtle airs into the central channel one transcends dualistic perception.

In the last year I have been reading with friends the Fang Dao Yu Lu, a kind of collection of experiences of practitioners in 20th century Taiwan. Many students in this text have taken inspiration from Chen Yingning’s attempt to modernize and secularize Neidan. The attempt was also to have an open discussion, sharing experiences of practitioners and addressing problems students came across. Question and answer sessions with a lot of practical instructions. Even though some of the “oral instructions “ were not leaked out, it gives modern practitioners clear indications. Such texts can be highly useful for sincere students.

It would be interesting to collect data from modern practitioners of Neidan in this time. One of the reasons is that nowadays, people might have been exposed to other forms of internal cultivation and it would be interesting to see in how far these experiences might have benefited them or created obstacles. Many people who study Neidan nowadays, have had previous experiences in other forms of internal cultivation, be it Vajrayana, other forms of esoteric Buddhism, or even Hindu Ta**ra or Sufism, all systems that use to a certain degree the subtle body as a vessel for alchemical transformation.

My own experience with practicing Tibetan Buddhism, Chan (Zen) , Neidan (and till a certain degree Sufi forms of meditation), have enriched my own experience. I think it’s worthwhile to make a notice of caution, since in the New Age days, people tend to mix stuff up and only get a very superficial understanding of either tradition. So I won’t recommend everyone to study too much diverse stuff and mixing it all up. At the same time we are products of our time and living in the 21 st century, being exposed to different systems of cultivation is often not completely unavoidable.

We also should not forget that even “traditional “ Neidan or whatever cultivation system has always been influenced by other streams. Neidan has definitely received influences from many directions and is even hardly a pure Daoist practice. There are clear influences from different forms of Buddhism and of course Confucianism. Tibetan Vajrayana is most probably influenced by some Daoist and native Tibetan Bön religion influences in the past. Chan could be seen as highly influenced by Daoism, especially the Zhuangzi.

Even Sufi meditation shows clear Buddhist influences, I know some Sufi meditation practices which are almost one on one Buddhist meditation practices (not so strange since many Sufis came from Central Asia).
So it would be interesting to see how modern practitioners might have benefited from borrowing from other traditions. My own experience has been that some experiences of activity along the central channel in my intermediate stage of Neidan practice has benefited from my previous practices around the central channel in my Vajrayana practices.

To have an open discussion between serious practitioners, without being esoteric could be very helpful to genuine practitioners. At the same I realize that the reasons for secrecy in the past in these traditions had also some legitimate reasons (though often abused for holding power and extracting money or whatever from students) . For sure the more advanced practices have some inherent dangers if not practiced correctly without proper guidance.

At the same time , in a world where everything is online available, and many people like New Age “Guru’s” take advantage of these so called esoteric systems, a more open discussion could benefit, if it’s done with the proper safeguards.

Some thoughts on the integration of different approaches to medicine and internal cultivation and their overlaps with special attention to the Central Channel, its value for us as modern day practitioners, either in the medical or inner cultivation fields, or both….

11/09/2026

For those interested in the influence of Chan imagery in Neidan, this is an interesting discussion.

Chan 禪 Buddhism's rise to popularity in the Song dynasty produced far-reaching effects within Chinese religious culture. This paper examines the ways in which doctrinal, literary, and mythological ...

09/09/2026

For those interested in the Tibetan Internal Alchemy and the differences between the Vajrayana (in this case the Kalachakra Ta**ra) and the Dzogchen approach, an interesting differentiation.

Having practiced Vajrayana, Dzogchen, and Neidan extensively, I have had always a keen interest in comparing the systems and looking for differences and overlaps. One cannot escape the image that some aspects of Dzogchen practice mirrors some aspects of Daoist Neidan practices, especially where the focus is on remaining in a natural state and no forced intention or other forced practices like laboured breath excercises and visualisation.

Also interesting note is the differences and overlaps between the subtle bodies of the Vajrayana, Dzogchen and Neidan version. The Dzogchen tradition has a very unique vision of the central channel, containing an inner central channel , the “Kati Channel” to the eyes, (this channel is nested in the central channel, but emits from the heart to the eyes )related also to the spontaneous Thögyal visions. Also the connections made with the organs are definitely different than Vajrayana and again different from the Neidan tradition.

But at the same time we see influences, like we have seen in previous posts on for example nüdan (female Internal Alchemy) in West China, displaying traces of the Kalachakra tradition.

Much more research is needed. There is now some research on the interaction between Ta**ra and Daoist internal cultivation at different times in the history .
On the field of the interaction of Bön religion(the old religion before Buddhism in Tibet and also carrier of a Dzogchen tradition) and Daoism remains even less researched.

Also the origins of Dzogchen remain shrouded in mystery..According the Nyingma (old Buddhist transmission school) it comes from India, or better said present day Pakistan… like maybe the Swat Valley…According to some schools in the Tibetan Bön religion , like the Zhang Zung tradition, it might have originated in the Iranian (Tajik) world.

How Dzogchen and Ta**ra have interacted with eachother remains also to be researched.
Also there is a remaining question what the role of Chan was. The official narrative is that Chan was beaten by Vajrayana in the great debate at Samye.
Excavations in the Dunhaung caves delivered us Tibetan texts that show that long after the Samye debate , Chan, Vajrayana and Dzogchen were practised intermingled.

Tibet and China have had longstanding relation going far back before even the warring states period , even in terms of language Chinese and Tibetan (next to Birmese) belong to the same language group. How ancient Chinese and Tibetan religions and ideas might have mixed is also a topic to be researched.

Kumbhaka, Karmic Vital Energies, and Effort – Kālacakra’s Reflections of Emptiness versa Dzogchen’s Luminous Visions

Unlike the effort-based paths of Anuttarayoga Ta**ra, which makes use of forceful breath control and visualization to compel winds into the central channel, the effortless approach of Great Perfection’s Heart Essence and in particular according to dzogchen thögal relies on the natural relaxation of one’s karmic vital energies together with one’s conceptual mind (las kyi rlung dang sems) so that their karmic activities are no longer active and finally cease. Thus, when the subtle karmic vital energies in the individual cakras and radiating channel petals naturally dissolve by settling into the central channel on their own, the ordinary dualistic mind ceases and the natural inner radiance of Awareness (rig pa’i rang gdangs) is naturally unveiled. The core principle of this particular dzogchen approach is that you do not need to block, redirect, or manipulate the karmic vital energies flowing through the central channel and its connected cakras. Just by remaining in the uncontrived natural state of naked Awareness, the subtle karmic vital energies lose their agitating momentum. They naturally return to their source - the luminous subtle channel within the center of the central channel -without a single ounce of deliberate effort.

When this occurs, you perceive the pure visions of Awareness’ natural radiance (rigpa gdangs), such as luminous lights, enlightened forms of deities, and their pure realms, rather than empty manifestations of confusion based on karmic vital energies. In this Thögal approach, rather than forcefully manipulating one’s breath together with the vital energies through yogic effort to enter the central channel, the ordinary karmic energies naturally quiet down. This allows the kati channel of light to expand, dissolving all blockages into luminous pure light and revealing inherent freedom.

Key Differences of the Approach of Ta**ra and Dzogchen
Feature Anuttarayoga Ta**ra Dzogchen Thögal
Method Forceful manipulation of breath with its vital energies, illusory movements and visualization. Complete relaxation, letting go, and resting in natural awareness.
Central Channel Energies are forced to enter, abide, and dissolve. Energies spontaneously settle into a natural state of quiescence.
View of Cakras Knots of the lateral channels need to be untied through energetic effort. Knots in radiating channel petals that naturally self-liberate when left unaltered.

In this respect the translation of Longchen Rabjampa’s Precious Treasury of Philosophical Systems states:

"In lower systems of secret mantra approach, the entrance of motile energy [prana] and mind from the rasana and lalana channels into the central channel initiates an experience of timeless awareness that is blissful, lucid and nonconceptual. Although this awareness is held to be innate, the process in itself does not undermine the basis of all ordinary experience and the eight avenues of consciousness. The sensation of bliss is the non-conceptual basis of all ordinary experience (within which the coordinating mental faculty and the afflictive aspect of consciousness [6th & 7th consciousness] have not differentiated). The slight degree of simple pristine lucidity that is experienced is consciousness as the basis of all ordinary experience. The manifestation of visual forms, sounds, and so forth-- the five obvious kinds of sense objects -- to their respective sense faculties and consciousnesses constitutes the five sense consciousnesses. If all the foregoing are not undermined, one is not free of samsara, because one is not yet free of samsaric mind. This method of practice is no different from the process described in a source of the Samkhya school:

Impulse, density, and lightness
Merge in equal measure at the core of the three chakras,
And so there is a lucid nonconceptual state.
Primal matter and soul become one nature;
Herein lies ultimate reality,
Truly reflected in the fundamental structure of he body.
The movement of motile energy subsides within the central channel;
The experience is one of lucidity, nonreferential and unwavering.
This is the so-called "soul," suchness as a state of freedom.
It cannot be destroyed or overcome, but is eternal.

Such methods do not bring about freedom, only a particular state of meditative stability, a state of mind that brings about rebirth in the realm of formlessness. According to these lower ta***ic systems, the joy arising from the channels, subtle energies, and bindu "blending as one taste" is what is meant by the experience of genuine being. It is held that the motile energies and essences enter the central channel from the rasana and lalana channels and so release blockages in the central channel, with the release of each blockage leading to the experience of a corresponding quality of enlightenment. But such methods give rise to many impediments and perceptions based on confusion, because the motile energies associated with the six classes of beings enter the corresponding radiating channels [chakras]. The keypoint, then, is that there are numerous situations in which one might go astray.

In the approach of the vajra heart essence, the subtle energies settle into a natural state of quiescence, and so need not be made to enter the central channel. When the subtle energies in the individual radiating channels [chakras] have naturally become pure, the subtle energy of timeless awareness in the channels of light is inherently lucid and in its natural state. One perceives the pure visions of timeless awareness, consisting of enlightened forms [deities], light, pure realms, and so forth, rather than manifestations of confusion. It is posited that there is "freedom" once the power of the channel of light within the central channel has increased, gradually causing blockages in the latter channel to dissolve into light [are seen as empty forms]. The qualities of enlightenment associated with the spiritual levels are experienced as awareness's own manifestations.

With the first two blockages in the channel being freed into light, One experiences some 1200 Pure Buddha realms within a field of light that is perceived externally. One is able to send forth rays of light to these rounds and "reach" them by embracing them as awareness's own manifestations [viewed nondually]. If one moves one's body, 100 pure realms quake and becomes vivid. Inwardly one can, for example, enter and come out of 100 non-conceptual states of meditative absorption in which one experiences the true nature of phenomena. For these reasons, this approach is remarkably superior to the lower ones. In fact, these other approaches seem to have a serious limitation, for if one practices with samsaric mind, the result will still be samsaric mind, because of the ineluctable connection between cause and result.

In the highest approach, the key point is as follows: While on the path, one is free of samsaric mind, and so one swiftly attains the fruition in one's immediate circumstances. Nowadays, those who assert that Buddhahood comes from ordinary mind misunderstand this key point; theirs is not a valid description of the path, for there is a substantial discrepancy between timeless awareness and ordinary mind."

In respect of the channels knots at the central channel and the effortful dissolution of the subtle karmic vital energies and the related vivid visionary appearances, the translation of Dudjom Rinpoche’s Nyingma School of Tibetan Buddhism states:

"Those spiritual and philosophical systems of the secret mantra which hold the co-emergent pristine cognition to refer to the blissful, radiant, and non-conceptual pristine cognitions, which are effected in the lower tantras by the entry of the vital energy from the right and left channels (ro kyang) into the central channel (dbu ma), do not reverse the consciousnesses of the eight aggregates. This is because [in those systems] the bliss of sensation is subsequently created by the intellect and by the intellect that is conscious of conflicting emotions. The range of non-conceptualizing mind does not proceed elsewhere beyond the ground-of-all.

In addition, they hold that the vital energy and the [white and red] seeds enter from the right and left pathways into the central channel and liberate each respective knot in the central channel; and that by this power the renunciations and realisations of the ten levels arise. This is an essential point of deviation, because [according to those systems] the vital energy and the mind remain in the centers (rtsa ‘dab) which correspond to the six classes of living beings, giving rise to impure, bewildering appearance.

In this [All-Surpassing Realisation], on the other hand, the vital energies are absorbed in a natural quiescence, and apart from that, do not enter into the central channel and so forth. When the vital energy of pristine cognition (ye shes kyi rlung) naturally radiates right where it is within a channel of light. Thus, there is no occasion for impure, buddha-bodies, fields and light, which are appearances of pure pristine cognition. The channels of light within the central channel multiply and become enlightened attributes in which the knotted forms of the channels (rtsa mdud) gradually vanish into light; and therefrom the emergent realizations of the levels arise manifest in and of themselves."

Having noticed the partial circulation of the translations made by Richard Barron, Gyurme Dorje and Matthew Kapsten this has been compiled by Namkhai Naldjor; Yephel, August 31st, 2026. May it by helpful and clarifying for all male and female dzogchen practitioners.

Sources:
Longchenpa, Precious Treasury of Philosophical Systems, chapter 8, pp. 349-50.
Dudjom Rinpoche, History of the Nyingma School of Buddhism, Vol. 1, pp. 340-341.

08/09/2026

This is again a very nice explanation of differences in Internal cultivation between Dzogchen (Great Perfection) and Annutara Yoga Ta**ra (Highest Ta**ra class according the Sarma [New teachings i.e. Sakya, Kagyu, Gelug] ) tradition. In contrast to Ta**ra , the practitioner makes his breath very soft and rests in a natural state in order to bring the vital winds into the central channel.
This is very different than intention oriented practices in Annutara Yoga Ta**ra , in which a more forceful breathing is used to generate inner heat and other alchemical changes to open the central channel , ultimately also with the goal to let the subtle winds enter the central channel.

It’s interesting how some of the Dzogchen practices mirror a more wu wei approach in some of the Neidan schools. Once again in Neidan there are different traditions and some practices also involve more intent, but especially from the middle school perspective the alchemical process should happen from a state of deep stillness.

For those interested, this is a detailed and nice exposition of the differences in practices. Having practiced Vajrayana , Dzogchen (and Neidan ) over an extended period, I would state that the Dzogchen approach is way more natural and more safe in comparance to Vajrayana . That doesn’t mean that Vajrayana practices are inferior. Both pathways are alchemical processes, and have their beauty, but their approach is very different. Of course many Tibetan masters have combined them in the past. Whether the outcome is the same , and especially in contrast to Neidan, is up for discussion. Originally Neidan had definitely a different goal: immortality , but later it was often conflated with Buddhahood, whatever that might be. …

Dzogchen Nyingthig’s Natural Breath Control versa Anuttara Yoga’s Effortful Kumbhaka

Unlike most conventional meditations as well as advanced completion state practices of Anuttarayoga Ta**ra which emphasize pulmonary breathing flowing evenly through the nose to calm conceptual thoughts, etc., Dzogchen Nyingthig emphasizes breathing through the mouth. In this respect many instructions stress two essential key points regarding once voice (ngag gi gnad): 1. not talking (mi smra ba), and 2. breathing extremely slowly and gently (rlung shin tu dal ba). Thus, it is said to keep your mouth slightly open, leaving a small, relaxed gap between your lips and teeth. The tongue should rest naturally and freely, neither touching the upper palate nor the lower teeth. Let your breath flow very slowly, gently, and softly primarily through the mouth in a completely natural, unforced manner without making the slightest sound. Such gentle breathing through the slightly opened mouth relaxes the jaws and allows the breath together with its vital energies to slide gently over the tongue, which naturally pacifies habitual physical and mental cycles that generate repetitive, discursive inner monologues. Moreover, it causes the karmic vital energies (las kyi rlung) to naturally settle and enter the central channel (rtsa dbu ma) without the forceful effort required in ta***ic tsalung practices such as the practice of inner heat and pleasurable sensation, tummo (gtum mo). Thereby the yogic dzogchen practitioner experiences an empty and clear state of mind, which is free from conceptual elaborations (mi rtog pa) and naturally vivid, brilliant, and luminous, which eventually allows luminous clarity (gsal ba) to arise directly through the open gateways of the eyes.

Now, regarding the relation between the breathing together with its karmic vital energies (las rlung) and the vital energies of primordial wisdom (ye shes kyi rlung), conceptual mind (sems) and Awareness (rig pa), as well as the lungs (glo ba) and the interior of one’s physical heart (snying nang) Longchenpa explains:

“As for the manner of slowing down one’s breath together with its vital energies through a slow and gentle breathing that causes one’s [karmic] vital energies to become empty, those karmic vital energies related to the movements of coming and going - inhalation and exhalation - settle at their own abiding places and the vital energies related to the conceptual patters of afflictive thoughts and emotions subside. This is brought about because the circling vital energies of Awareness’s primordial wisdoms within the [inner] dimension whirl around and accumulate at their single abiding place [within the empty and lucid enclosure within one’s physical heart].

In this respect, the actual [stirring karmic] vital energies refer to the dynamic movement which arises as the basic factor of one’s conceptual mind (sems) where the cognizant aspect of primordial wisdom’s natural radiance (ye shes kyi gdangs) is carried off by the mount of the wind-horse-like [karmic] vital energies, so that they give rise and emerge as the multitude assemblage of one’s perceptual consciousness (rnam shes kyi tshogs du mar).

Furthermore, as the mobile [karmic] vital energies related to the movements of coming and going - inhalation and exhalation – operate in the mode of a wind-horse-like mount and as the lungs are connected through a subtle channel the size of a wheat-straw's hollow interior to [the lucid enclosure] within the heart, its natural radiance of primordial wisdom is inserted into this subtle channel [being carried off from there] towards the lungs, just like a rider carried on his horse. The coming together of these two - the pulmonary breathing together with its karmic vital energies and the natural radiance of primordial wisdom - is what is called 'mind.' Thus, once the pulmonary breathing is stopped and its karmic vital energies are exhausted one’s conceptual thoughts and emotions cease and from within a non-conceptual state, crystal clear and vivid, emerges. At this very moment, the [karmic] vital energies are naturally pacified and subside on their own accord. This is due to the essential key point that primordial wisdom’s natural radiance immovably abides within the heart, unwavering and free from the slightest movement.

Then, when the natural radiance of primordial wisdom [issues] from the heart and enters the four or five cakras, the karmic vital energies of those four other cakras, which are the factors to be refined and are characterized by movement, and the vital energies of primordial wisdom, which are the refining agents and are characterized by non-movement, as well as the natural radiance itself, enter the basic ground of refinement - primordial wisdom’s Awareness. Thereby, the breathing together with the [karmic] vital energies entering through the nostrils and moving via the flavory subtle channel (ro ma/rasanā) and the solitary subtle channel (rkyang ma/lalanā) [into the central channel] are consumed and exhausted within the subtle channels [radiating] from the four channel wheels, i.e. the four cakras with its radiating subtle channels (‘khor lo bzhi’i rtsa). Consequently, as all kinds of stirring movements have naturally dissolved the non-conceptual wisdom of whatever may possibly arise and appear shines forth (rtog med kyi ye shes su ‘char ba). This process likewise refers to the dissolution of the pulmonary breathing together with its vital energies within the single abiding place [of the empty and lucid enclosure within one’s physical heart].

Therefore, one should [first] train in slowing down one’s breath and its vital energies through a slow and gentle [inhalation and exhalation] through mouth and nose by [focusing on the various] breathing patters flowing slowly and gently through the nose and letting them [finally when holding them] naturally pacify and subside on their own accord. And [more particularly] according to the yogic dzogchen practitioners of the Heart Essence (snying tig), one trains in drawing the breath inwards by slowly and gently inhaling [only] through the [slightly opened] mouth.

In this regard, when all the other yogic practitioners applying the tsalung practices [related to the subtle channels, vital energies, and vital essences] inhale through the nose by drawing in the breath together with its vital energies, the vital energies to be refined gain more strength within [the subtle channels radiating from the four channel wheels, causing various kinds of obstacles and hindrances to arise (gegs rnam pa sna tshogs su byung ste). Even if the vital energies of wisdom are slightly held (ye shes kyi rlung cung zad zin), because the primary primordial wisdom (rtsa ba’i ye shes) emanating and radiating from within the heart (snying nas ‘phros pa) is not recognized and therefore remains unknown (ngos kyang ma zin cha med pas), one must rely on various yogic exercises consisting of magical illusory movements (‘khrul ‘khor/yantra) accompanied by visualizations. Thus, even though it might appear that virtuous qualities are arising and increasing because the basic root is not severed, the natural state will not be revealed (rnal ma zhig mi yong ba); that is the essential key point!

Here, [in the yogic dzogchen tradition according to the instructions of the Heart Essence an extreme slow] inhalation through the mouth by [gently and slowly] drawing in [the breath together with the vital energies], the pulmonary breath together with its [karmic] vital energies is naturally purified (rang dag), and their radiance naturally dissolves into the heart (gdangs snying gar rang thim), remaining unwavering within the state of primordial wisdom’s luminous emptiness. From this abiding place [within one’s physical heart] the natural radiance of the four or five cakras’ [central] abiding places become free from any movement (mi g.yo ba) and, by integrating them [with the natural radiance of Awareness abiding] within one’ physical heart, they become naturally clear and luminous by themselves. Thus, without the slightest need to abandon the moving [karmic] vital energies, which are the factors to be refined, along with their conceptual thoughts and emotions, they are purified in their own condition, and the virtuous qualities associated with each cakra are spontaneously accomplished without being sought for individually. This is the essential kye point for sentient beings to find complete liberation through the dissolution [of one’s conceptual thoughts and emotions based on karmic energies] into luminous lights.”

Introduced and translated by Namkhai Naldjor, Yephel, September 1st, 2026.

Source:
Lama Yangthig, The King of Nectar: A Manual on the Essential Points for the Practice of Luminous Lights ('od gsal spyod pa'i gnad yig bdud rtsi rgyal po).

Tibetan Transliteration:
/rlung dal bas stong par bya ba ni/ 'gro 'ong las kyi rlung ni rang sor bzhag pas rtog tsog tshogs nyon mongs pa'i rlung bag la zha ste/ rig pa ye shes kyi rlung dbyings su 'khyil ba ni/ gnad gcig tu yod pa'i phyir ro/ /de yang glo ba na 'gro 'ong gi rlung rta'i tshul yod pa las/ snying nang na rtsa gro sog gi sbug ma tsam na tshur ye shes kyi gdangs zhugs pa mi ltar song ba gnyis 'bres pas sems zhes bya ba byung ste/_rlung zad pa dang / 'gags pa na rtog pa 'gags nas/ mi rtog pa sing bag dang bcas pa 'ong ba ni/ de'i tshe rlung rang zhi/ ye shes kyi gdangs snying nang na mi g.yo bar bzhugs pa'i gnad kyis so/ /snying nas 'khor lo bzhi'am lngar ye shes kyi gdangs zhugs pa na/ 'khor lo bzhi nas sbyang bya las kyi rlung 'gyu ba dang bcas pa dang sbyong byed ye shes kyi rlung 'gyu ba med pa dang / gdangs nyid sbyang gzhi rig pa'i ye shes su zhugs pas sna bug gnyis ro rkyang gi rtsa nas zhugs pa'i rlung 'khor lo bzhi'i rtsa nang du zin pas/ rtog med kyi ye shes su 'char ba yang 'gyu ba rang thim ste/ glo ba'i rlung thim pa dang gnad gcig go/ /des na sna kha sna'i rlung dal bus rang sor zhi la bslab cing snying tig pas rlung kha nas drang zhing dal bus bya ba la bslab pa ni gnad dam pa ste/ 'di ltar rtsa rlung pa gzhan gyis sna nas drangs pas 'khor lo bzhir sbyang bya'i rlung stobs su gyur nas gegs rnam pa sna tshogs su 'byung pas/ ye shes kyi rlung cung zad zin yang rtsa ba'i ye shes snying nang nas 'phros pa ngos kyang ma zin cha med pas/ 'khrul 'khor dang dmigs pa sna tshogs la brten dgos shing / yon tan skye ba ltar snang yang / rtsa ba ma chod pas rnal ma zhig mi yong ba'i gnad de yin no/ /'dir kha nas drangs pas glo ba'i rlung rang dag gdangs snying gar rang thim nas gsal stong ye shes kyi ngang las mi g.yo zhing / de'i gnad kyis 'khor lo bzhi'am lnga'i gdangs mi g.yo bar snying nang dang 'dres par rang gsal bas/ sbyang bya 'gyu ba'i rlung rtog tshogs dang bcas bar ma spangs par rang sar dag nas 'khor lo so so la brten pa'i yon tan ma btsal bar lhun gyis grub ste/ 'od gsal du grol nas 'gro ba'i gnad de yin no/

Tibetan:
།རླུང་དལ་བས་སྟོང་པར་བྱ་བ་ནི། འགྲོ་འོང་ལས་ཀྱི་རླུང་ནི་རང་སོར་བཞག་པས་རྟོག་ཙོག་ ཚོགས་ཉོན་མོངས་པའི་རླུང་བག་ལ་ཞ་སྟེ། རིག་པ་ཡེ་ཤེས་ཀྱི་རླུང་དབྱིངས་སུ་འཁྱིལ་བ་ནི། གནད་གཅིག་ཏུ་ཡོད་པའི་ཕྱིར་རོ། །དེ་ཡང་གློ་བ་ན་འགྲོ་འོང་གི་རླུང་རྟའི་ཚུལ་ཡོད་པ་ལས། སྙིང་ནང་ན་རྩ་གྲོ་སོག་གི་སྦུག་མ་ཙམ་ན་ཚུར་ཡེ་ཤེས་ཀྱི་གདངས་ཞུགས་པ་མི་ལྟར་སོང་བ་གཉིས་འབྲེས་པས་སེམས་ཞེས་བྱ་བ་བྱུང་སྟེ། རླུང་ཟད་པ་དང༌། འགགས་པ་ན་རྟོག་པ་འགགས་ནས། མི་རྟོག་པ་སིང་བག་དང་བཅས་པ་འོང་བ་ནི། དེའི་ཚེ་རླུང་རང་ཞི། ཡེ་ཤེས་ཀྱི་གདངས་སྙིང་ནང་ན་མི་གཡོ་བར་བཞུགས་པའི་གནད་ཀྱིས་སོ། །སྙིང་ནས་འཁོར་ལོ་བཞིའམ་ལྔར་ཡེ་ཤེས་ཀྱི་གདངས་ཞུགས་པ་ན། འཁོར་ལོ་བཞི་ནས་སྦྱང་བྱ་ལས་ཀྱི་རླུང་འགྱུ་བ་དང་བཅས་པ་དང་སྦྱོང་བྱེད་ཡེ་ཤེས་ཀྱི་རླུང་འགྱུ་བ་མེད་པ་དང༌། གདངས་ཉིད་སྦྱང་གཞི་རིག་པའི་ཡེ་ཤེས་སུ་ཞུགས་པས་སྣ་བུག་གཉིས་རོ་རྐྱང་གི་རྩ་ནས་ཞུགས་པའི་རླུང་འཁོར་ལོ་བཞིའི་རྩ་ ནང་དུ་ཟིན་པས། རྟོག་མེད་ཀྱི་ཡེ་ཤེས་སུ་འཆར་བ་ཡང་འགྱུ་བ་རང་ཐིམ་སྟེ། གློ་བའི་རླུང་ཐིམ་པ་དང་གནད་གཅིག་གོ། ། །དེས་ན་སྣ་ཁ་སྣའི་རླུང་དལ་བུས་རང་སོར་ཞི་ ལ་བསླབ་ཅིང་སྙིང་ཏིག་པས་རླུང་ཁ་ནས་དྲང་ཞིང་དལ་བུས་བྱ་བ་ལ་བསླབ་པ་ནི་གནད་དམ་པ་སྟེ། འདི་ལྟར་རྩ་རླུང་པ་གཞན་གྱིས་སྣ་ནས་དྲངས་པས་འཁོར་ལོ་བཞིར་སྦྱང་བྱའི་རླུང་སྟོབས་སུ་གྱུར་ནས་གེགས་རྣམ་པ་སྣ་ཚོགས་སུ་འབྱུང་པས། ཡེ་ཤེས་ཀྱི་རླུང་ཅུང་ཟད་ཟིན་ཡང་རྩ་བའི་ཡེ་ཤེས་སྙིང་ནང་ནས་འཕྲོས་པ་ངོས་ཀྱང་མ་ཟིན་ཆ་མེད་པས། འཁྲུལ་འཁོར་དང་དམིགས་པ་སྣ་ཚོགས་ལ་བརྟེན་དགོས་ཤིང༌། ཡོན་ཏན་སྐྱེ་བ་ལྟར་སྣང་ཡང༌། རྩ་བ་མ་ཆོད་པས་རྣལ་མ་ཞིག་མི་ཡོང་བའི་གནད་དེ་ཡིན་ནོ། །འདིར་ཁ་ནས་དྲངས་པས་གློ་བའི་རླུང་རང་དག་ གདངས་སྙིང་གར་རང་ཐིམ་ནས་གསལ་སྟོང་ཡེ་ཤེས་ཀྱི་ངང་ལས་མི་གཡོ་ཞིང༌། དེའི་གནད་ཀྱིས་འཁོར་ལོ་བཞིའམ་ལྔའི་གདངས་མི་གཡོ་བར་སྙིང་ནང་དང་འདྲེས་པར་རང་གསལ་བས། སྦྱང་བྱ་འགྱུ་བའི་རླུང་རྟོག་ཚོགས་དང་བཅས་བར་མ་སྤངས་པར་རང་སར་དག་ནས་འཁོར་ལོ་སོ་སོ་ལ་བརྟེན་པའི་ཡོན་ཏན་མ་བཙལ་བར་ལྷུན་གྱིས་གྲུབ་སྟེ། འོད་གསལ་དུ་གྲོལ་ནས་འགྲོ་བའི་གནད་དེ་ཡིན་ནོ།