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The Seven Emotions and Six Desires 七情六欲 Phone Number

22 JAN
2015
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元神 － 灵 － 识神
Recent Comments
yuán shén líng shí shén

无感而生 有感而生 Richard on Welcome to

our Members Group
wú gǎn ér sheng yǒu gǎn ér shēng Aleksandar Micakovic on
无感而知 有感而知 Welcome to our Members
Group
wú gǎn ér zhī yǒu gǎn ér zhī Richard on Taoist Retreat
阴神 有为有意 (闭关 ) and Bi Gu ( ) 辟谷
Seamus Darcy on Taoist
yīn shén yǒu wéi yǒuyì Retreat ( 闭关
) and Bi Gu ( 辟
阳神 无为无意 谷 )
Richard on Taoist Retreat
yáng shén wúwéi wúyì (闭关 ) and Bi Gu ( ) 辟谷
神行于体外 神行于体内
shén xíng yú tǐwài shén xíng yú tǐnèi

六感 － 灵 － 七情
liù gǎn líng qī qíng
This site k

（生）眼,鼻,口,(或身),耳,舌,意(死) 喜,怒,悲,惊,忧,恐,思 for the inv

 (shēng) yǎn, bí, kǒu,(huò shēn), ěr, shé, yì (sǐ) xǐ, nù, bēi, jīng, yōu, kǒng, sī

六欲: 眼-视觉(色), 鼻-嗅觉(香), 口-触觉(感), 耳-听觉(声),舌-味觉(味), 意-意觉(神)

liùyù: Yǎn-shìjué (sè), bí-xiùjué (xiāng), kǒu-chùjué (gǎn), ěr-tīngjué (shēng), shé-wèijué
(wèi), yì-yì jué (shén)

七情 内脏 明窍 颜色
qī qíng nèizàng míng qiào yánsè

喜 伤心 舌 红
xǐ shāngxīn shé hóng

怒 伤肝 目 绿
nù shāng gān mù lǜ

悲,忧 伤肺 鼻 白
bēi yōu shāng fèi bí bái

惊,恐 伤肾 耳 黑
jīngkǒng shāng shèn ěr hēi

思 伤 脾胃 口 黄
sī shāng píwèi kǒu huáng

情 伤 魂魄(心) 意 彩
qíng shāng húnpò (xīn) yì cǎi

自觉, 感觉, 知觉, 无觉

zìjué, gǎnjué, zhījué, wú jué

The Taoist world view of 神 Shen

神
There is a Shen, an ultimate ruler and creator in each discrete and distinct universe.
The human body is a defined universe and therefore has a Shen within and so when
the body dies, the Shen will go away.

There are many 神 Shen, for example 山神 mountain Shen, 河神 river Shen, 树神 tree
Shen including 神 Shen in each one of our internal organs.
The 神 Shen and 灵 Ling are not separable.

Generally, there are 2 types of Shen: 元神 Yuan Shen and 识神 Shi Shen and they are
connected through the 灵 Ling.

For the 元神 Yuan Shen, there are 2 scenarios:

无感而生 arising from without sensory perception or beyond sensory perception;
无感而知 knowing from without sensory perception or beyond sensory
perception.

The Yuan Shen can be further divided into 阴神 Yin Shen and 阳神 Yang Shen.
识神 Shi Shen, there are also 2 scenarios:
For the
有感而生 arising from sensory perception;
有感而知 knowing from sensory perception.
When you see images while in sitting meditation, are you aware of the image/scene on
the cusp of it being formed (ie before manifestation) or are you aware of the
image/scene only after it has manifested?

Further, the Shi Shen can have 2 types:

有为有意 purposeful and intentional, with effort;
无为无意 without purpose and intent, without effort.
The context for (ii) is that one becomes aligned with nature and her rhythms so you
become one with the wave rather than riding or fighting against the wave. 无为(ii)
does not mean not having to do anything, it refers to a state of consciousness and
accomplishment.

六欲 Six desires arise from the 六感 sensory organs: 眼 eyes, 鼻 nose, 口 mouth (or 身
body), 舌 tongue, 耳ears, 意 yi and are confined within the gates of 生 birth and 死
death. The six desires are triggered when 神行于体外 the Shen is moving outside the
physical body. First the 触觉 sensory inputs such as smell, taste, sight & hearing
(through our sensory organs) from the visible surrounding (ie 身边 and not just
anywhere outside the physical body 身外 which covers a much wider and further
range by definition ) come in contact with our physical body and then from that we
have a 感觉 sense of feeling. So if we are in a room then our range of perception will
be much limited. Depending on whether this external stimulus is located far away or
near-by, strong intensity or weak intensity, all in relative terms– this would lead to 色
变 so everyone perceives the world differently.
As long as we have a physical body, we will have desires. These desires will lead to 7
emotions within our body.

喜 怒 悲 惊
Seven emotions: pleasure, anger, sorrow, fright, worry, fear, 忧 恐 思
thought. The seven emotions are triggered when 神行于体内
the Shen is moving within
the physical body. When these emotions are out of balanced, people around us and
the corresponding internal organ will be affected negatively.

The Six desires and seven emotions will color our overall perception of the world
through 自觉 (sense of self awareness), 感觉
(sense of feeling), 知觉
(sense of knowing) ，
无觉 (state beyond senses).

Emotion Internal Organ Linked Sensory organ Color

Pleasure Heart Tongue Red

Anger Liver Eye Green

Sorrow/Worry Lungs Nose White

Thought Spleen Mouth Yellow

Fright/Fear Kidney Ear Black

For the taoists, this is not merely a philosophical discourse, there are direct
implications and applications to the practice of alchemy.

First the human universe is sealed off from the surrounding environment: eyes look
within (preserves liver and reduces anger), ears hear within (preserves kidney and
reduces fright/fear), nose not smelling outside (preserves lung and reduces
sorrow/worry), mouth sealed (preserves spleen and reduces thoughts), tongue
touching upper palette, 意念 yi nian/focus turned inward on own body/inside the
body. The 7 emotions will be influenced/affected by the 6 desires and vice versa.
Everything is interlinked!

爱 Love is not part of the seven emotions but is implied (hidden) in the six desires 意
yi.(意里藏爱)。爱不是情，有意才有情，没意就无情。爱中不一定有情，但爱是在感里出现。
有情不一定有爱。如爱在七情里－> 思 －> 病
So practitioner creates a sealed off universe within the body and uses the human
感悟 性功
universe as a basis to discover and know the World ( ) beyond the normal
sensory organs 感觉 命功 ( 感悟中灵感
). And this will give you lots of inspiration .
Discover the extraordinary from the ordinary and integrate the extraordinary back
从感觉（平凡）找感悟（超自然），从超自然再回来找自己的感觉
into the ordinary . In
short, both 性功命功 are needed.

Normally the six desires and seven emotions are dynamic, generally balanced out
although one affects the other. The practice aims to disrupt this balance. Desires will
be greatly enhanced e.g. desire to succeed in the training, creating something out of
nothing and/or achieve things ordinarily not possible. The following are examples
where the practitioners are able to experience when the sensory organs are sealed off
during sitting;

(a) 下田 Xia Tian begins to pulsate and move in 小腹 xiaofu cavity;

(b) Shifting of the heart beat from left side of chest to mid line and then down to 下田
Xia Tian. And being able to hear the pulse at mid line as well as down in 下田Xia Tian.

(c) Detecting the astral/etheric body ( 有形无质 with form and no substance) and
causing this layer to breathe and under our conscious control. The aura is part of this
layer. The aura is the layer of light between the physical body and the etheric/astral
body. The light/aura can be of different colour and size at different time and different
for each person.

Achieving these feats will cause you to have cellular memory of the experiences and
through this have an even greater desire to achieve more. 从无到有，从有到得
Note that in this instance the desires referred here are beyond human emotions 无情
欲望 （ 大道无情无义
cf ）
Having the same characteristics as the Dao and are
qualitatively different from those desires that arise from sensory organs 有情欲望
So,

Where to look for the Shen?

How to seek this Shen?

How do you know that it is your Shen communicating with you and not some entity
outside of yourself?

Seal sensory organs and 下三阴 前阴

lower 3 yin ( front yin, 后阴back yin and 会阴
huiyin) – this creates changes inside the body and triggers the seven emotions. Here
the emotions will be relatively balanced, 干净 “clean and pure” and will not potentially
harm the internal organs.

Stabilize body and activate pore breathing, gradually shift from normal breathing to
inner breathing and True breathing.

Once the practitioner’s own human universe is properly sealed, the emotions and
desires will be more stabilized and this will allow the 神光Shen Guang to enter from 天
目 Tian Mu directly into the 下田 。
Xia Tian Otherwise the light may be directed to the
organ that has the corresponding emotion out of balanced rather than into the 小腹
Xiao Fu cavity eg if practitioner is feeling anger, the神光Shen Guang will end up in the
liver instead of the 下田 Xia Tian.
The method to attain emptiness /void:

Compress the 3 cavities （3D sphere） and connecting all 3 cavities into 1 inner cavity.
Continue to compress.

Compress the human universe, training space and cosmic space and connect all 3
（ ）
spaces 3D sphere into 1.

If the above are done properly, we can see:

a glow of light around practitioner’s body;.
a well formed layer (with form but no substance) outside the physical body.

Ideally practitioner should progress to next stage of practice when these benchmarks
are met.

Increase length of time for sitting, keeping still despite pain in the legs causes:
the 元神 Yuan Shen to separate from 识神 Shi Shen;
the form without substance (astral/etheric body) part of our anatomy to separate
from the physical body.

Guided meditation: intentionally use 识神Shi Shen to guide 元神 Yuan Shen by

executing guided meditation instructions one after another.

When awake you see images/scene in sitting/sleeping practice and/or you see
images/scene outside your body: 阳神
Yang Shen.

When asleep you see images/scene in sitting/sleeping practice and/or you see
images/scene within body: 阴神
Yin Shen.

When you can see images/scenes during sitting and not during mirror practice: too
much 识神 Shi Shen, too forceful and anxious to get result.

Purpose of practice is to :
神
enable the Shen to experience pain,
attain the无觉 State Beyond senses,
attain 无觉的爱 love in the state beyond senses (the parent’s love for their
children is no where near this state),
attain state of Emptiness/Void, return to become Light/energy (to be all present
and everywhere at once).

As you progress towards the 无觉 State Beyond senses, then your sense of self
awareness ( 自觉 ), sense of knowing ( 知觉 ) and sense of feeling ( 感觉
)are less likely to
be in error and more in touch with reality.

All of this is applicable and must be integrated into your daily lives so that you become
真我
a better Man. Taoists believe that until you become a True Man by finding your
是人可是还不算成人 心化藏而变质成人，神化藏
True Self, you are not really fully human .
而变形成仙，灵化藏而变光成道：三个条件具备就是真人。
The following 3 conditions must be met before the True Self is revealed:
心
the heart transforms, becomes hidden, causes a change in substance to
become human;
神
the Shen transforms, becomes hidden, causes a change in the form/shape to
become immortal;
灵
the Ling transforms, becomes hidden, causes a change in the light to become
one with the Tao.
 闭关
Taoist Retreat ( 辟谷
) and Bi Gu ( )

23 DEC
2012

6 comments
Text translated from the blue book from Jinhua 2012 by B K
Wee
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by Richard

Bi Guan ( 闭关) literally means closing the door to worldly matters. It is a purpose-
driven exercise to achieve specific results in inner alchemy. The phrase 闭关 was first
documented in the Jing Dynasty ( 晋朝 ). According to Taoist practitioners, there are
major retreats and minor retreats. Major retreats are held in deep mountains, while
minor retreats are conducted inside Taoist temples. It is not a necessary criterion that
retreats are done in seclusion. When a group of people come together, maintain
silence, and explore the effects on one another, this can also be considered a type of
retreat. However, contact with other human beings and the outside world is limited
and restricted. During a retreat, contact is maintained only with fellow retreat
practitioners. From this point of view, there are group retreats, single retreats and
retreats done in seclusion.

Certain conditions and environments are necessary for a retreat. During a retreat, one
of the key goals is to master the ability to freely interchange and transform the
宇宙能量
following three types of energy: Cosmic Energy ( 转世 ), Reincarnation Energy (
能量 本体能量
), and Existential Energy ( ). More specifically, the practitioner needs to
精 气 气 神
master the process to transmute Jing ( ) into Qi ( ), from Qi ( ) into Shen ( ) and
神 气 气 精
finally returning Shen ( ) to Qi ( ) and Qi ( ) back to Jing ( ). If this is not achieved,
then the whole process cannot be deemed to be a proper retreat. There are also
辟神谷 辟气谷
different types of retreat for the Shen ( 辟精谷
), Qi ( ) and Jing ( ).

The Taoists believe that retreats have to follow certain principles and observe certain
rules and methods so that the practitioner can be successful. Practitioners must attain
a certain level of merit, virtue and wisdom before they are qualified to participate in a
retreat. This is because their actions will have a beneficial impact on all sentient
beings. Ordinary folks are only qualified to do the self-reflection and repentance
practice ( 悔过 ).

If a practitioner has liver imbalances, then, even though he undertakes fasting, he or

she must consume something that will nourish the liver. Practitioners with heart
problems must also do the “single stroke tree practice” ( 单劈掌). For those with
stomach and liver issues, they are recommended to also do the “double push
meridian tree practice” ( 双推脉 ).

Pages: 1 2 3 4 5 6 7 8 9
 Delphi and Mount Parnassus (where 2016 seminar is happening)

( source https://sacredsites.com/europe/greece/delphi.html )

26 DEC
2015
One hundred miles northwest of Athens, soaring high above the
No comments Gulf of Corinth, stands the holy mountain called Parnassus.
Tweet this Nestled amidst the pine forested slopes and rocky crags of the
by Richard sacred peak are the beautiful and exceptionally well-preserved
ruins of Delphi. A city of wondrous artistic achievements and
grand athletic spectacles during the flowering of Greek culture in the first millennium
BC, Delphi is best known, however, as the supreme oracle site of the ancient
Mediterranean world.

According to the earliest legends the site was originally a sacred place of the earth
goddess Gaia (also called Ge) and was guarded by her daughter, the serpent Python.
Later legends state that the site was the center of the world as determined by the god
Zeus. Two eagles (or ravens) had been released by Zeus from opposite ends of the
earth and following great flights across the skies they finally met at Delphi. A still later
legend relates that Apollo, the son of Zeus, came from his home atop Mt. Olympus to
Mt. Parnassus to slay the great serpent Python. Fleeing from the peak, Python sought
safety in the sanctuary of the Earth Mother at Delphi. Apollo relentlessly pursued
Python, however, and claimed the site. Later repenting of his crime, Apollo purified
himself (on the island of Crete) and, returning to Delphi, persuaded Pan (the goat-god
of wild places and evocative music) to reveal to him the art of prophecy. Upon the site
of his battle, Apollo erected his own oracular temple (orienting its axis to align with
midsummer sunrise and midwinter sunset) and, at the exact place where he had
‘speared’ the serpent, an omphalos stone was set in the ground.

This omphalos stone (meaning ‘center of the earth’ to the ancient Greeks) later
became the center of the inner sanctum of the shrine of the Delphic oracle. The site
was originally called Pytho, after the guardian serpent. It was renamed Delphi after
the dolphin (delphis in Greek), whose form Apollo took in order to bring Cretan sailors
to Delphi so that they might become priests in his new temple. Regarding the
omphalos, one legend tells that the original stone, now lost, was a large meteorite
fallen from the sky in deepest antiquity, while another legend says it was the first
physical object to emerge on dry land after the waters of the Deluge had settled. The
omphalos stone currently on display in the Delphi museum, while very old and indeed
from Delphi, is thus not the original sacred stone. It is interesting to inspect this
exhibited stone however, for its conical form and sculptural designs derive from the
old pillar and tree worship of the prehistoric goddess cults.

Archaeologically (as contrasted to the mythological discussion above) we know but

little about the early beginnings of Delphi. Excavations have revealed the site was a
Mycenean village from 1500 to 1100 BC, during which time the primary religious
emphasis was on an oracular cult of the Earth Goddess. Around 1000 BC the worship
of Apollo became dominant when this new god was introduced by either the Dorians
or other people from the northern region of Greece. The oracular use of the site
continued during Apollo’s occupation and, through the endeavors of politically astute
priests, Delphi achieved Panhellenic fame as a major oracle shrine by the 7th century
BC.

Women, who were considered more sensitive than men to the oracular powers of the
site, would first bathe in the waters of the nearby sacred Castalian spring (said to have
been created when the winged-horse Pegasus struck the ground with his hoof, and to
be favored by the Muses). Next they would drink from the sacred Kassotis spring,
inhale the fumes of burning laurel leaves and finally, sitting in meditation near the
omphalos stone, would enter into a visionary trance state. Many archaic accounts of
Delphi relate that the oracular priestesses, known as Pythia, sat upon a tripod-legged
chair situated over a fissure in the earth from which emanated trance-inducing
vapors. Plutarch (46 – 120 AD), a Greek philosopher who served as a priest at Delphi,
and Strabo (64 BC – 25AD), an ancient geographer, each told of vaporous fumes,
known as pneuma, which caused the visionary trance states. Plutarch also commented
that the vapors had a sweet smell and that the oracular priestesses, after inhaling
them, often behaved like runners after a race or dancers after ecstatic dancing. A
traveler in the generation after Plutarch noted that the Kassotis spring, on the slope
above the temple, disappeared underground and then emerged again in the adyton,
this being the room inside the temple of Apollo where the oracular priestesses sat. It
is interesting to note that the word pneuma, meaning gas, vapor and breath, gave rise
to the English words pneumonia and pneumatic. It is also believed by some, to be the
same phenomenon that is referred to as Qi, Chi, Prana, etc. in other cultures.

Questions regarding the future would be asked of the oracular priestesses. The
answers, interpreted by male priests and then spoken in verse, proved so accurate
that the Delphic oracle came to exercise enormous political and social influence in the
Greek empire for nearly a thousand years. Historical sources indicate that the Delphic
oracle was open only one day per month during the nine months of the year when
Apollo was considered to be resident at the site. For a variety of reasons the Delphic
oracle was in decline by the 1st century AD and the last recorded oracle was in 362 AD.
The Christian emperor Theodosius officially closed the vast temple in 393 AD, thereby
signaling the end of the ancient tradition of Greek oracles and the ascendancy of the
new god of Christianity. Delphi was abandoned to the elements and gradually fell into
ruins.

Peering through the veils of legend and myth we may discern at Delphi the story of an
ancient goddess site being later taken over by a culture whose primary deity was a
male god. The ‘spearing’ of the serpent may be interpreted as the marking of the
energy beam point (a small area of concentrated energy at a power place) with a spear
of stone and also the symbol of the masculine usurpation of a feminine deity shrine.
The omphalos stone, and the earlier marker stone it replaced, were used to gather,
concentrate and emanate the energies of the power place for the benefit of the local
people. From earliest times the particular energy of the site, as well as the vapors
rising from deep within the earth, had been recognized to induce prophetic visions in
people and as a consequence a quasi-religious cult had developed over time.

The Tholos temple at the Sanctuary of Athena Pronaia, with the sacred Mt. Parnassus
is located roughly one-half mile from the main concentration of buildings at Delphi.
Athena Pronaia was the gateway to Delphi. The site, having been occupied since the
Neolithic Period (5000-3000 BC) and later by the Myceneans, may actually predate
Delphi as a sacred place. Originally dedicated to the worship of an Earth Goddess, the
shrine was eventually occupied by Olympian deities, Athena in particular. A guardian
of wisdom and spiritual consciousness, Athena continued the ancient veneration of
the feminine principle and brought devotion to the Earth Mother into the Classical Age
of Greece. The Tholos temple, built in the early 4th century BC, has an unusual circular
shape. This shape and the leaf-adorned capitals of its Corinthian columns are
representations of the sacred forest groves of the old Earth Goddess religion. Writing
in The Earth, The Temple, and The Gods, Vincent Skully comments that
 “The omphalos, or navel, which was supposed to mark the center of the
world, was kept in the sanctuary of Apollo’s temple itself (in the center
of nearby Delphi), but the Tholos of Athena’s sanctuary more clearly
seems to evoke the navel of the earth than does any other building
there.”

Mt. Parnassus, in addition to its other mythological associations, holds a similar

position in Greek legends as Mt. Ararat holds in the Old Testament. After the waters of
a great flood receded, an ark-like boat carrying Deucalion and his wife Pyrrha landed
on Mt. Parnassus. High upon the mountain, Deucalion sought advice from Themis, a
resident earth goddess, regarding how to repopulate the earth with humans. Themis
instructed Deucalion and Pyrrha to throw rocks over their shoulder, these being the
“bones” of the Earth Mother, and that the stones would be transformed into the first
human beings. Themis (who was another daughter of Gaia, by Uranus) also figures in
an alternate legend of the Delphic oracle. In this account, Themis succeeded Gaia as
the guardian of sacred Mt. Parnassus and later instructed Apollo in the arts of
prophecy. In these myths, Apollo does not kill the serpent Python, but rather an evil
dragoness known as Delphyne. Python then becomes the guardian of Apollo’s oracular
temple, while Themis continues to reside upon Mt. Parnassus. Mt. Parnassus is also
the legendary home of the Muses (three or nine in number according to different
legends), these being divine singers and musicians whose music enchanted the gods.
The association of the Muses with the mountain has made it a source of poetic
inspiration and the favored pilgrimage destination of poets.

Advanced seminar – a student’s report

03 APR
2012

3 comments
Disclaimer: all pictures in this article or this website were
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public pictures taken during various seminars and were
by Richard
distributed among students. As a courtesy service, if you
wish a certain picture removed for privacy reasons please
write an email to editorial@longmen.eu with your request.

The actual title of the event is “Chinese Taoist Retreat Experiencing Camp and Inner
Alchemy Seminar” therefore we will experience the taoist life in the temple and will
perform the advanced inner alchemy seminar at the same time. The following is an
account of the first part, i.e. the description of my findings about the taoist style of
life…
Day -1

We arrived in China and we are still one day ahead of the first advanced seminar I got
in longmen practice. This is done for the first time in the temple for us, the foreign
students. Of course there were foreign students there before but the way it is
organized now is new for us…

I heared today about some of the retreat rules: No speak. No look. No interact.

No speak means to keep quiet at all times. If master says hello the student should

🙂
remain quiet. Or he gets punished by kneeling while an incense stick burns out, which
takes about 45 minutes

No look means do not stare at others. If you intersect someone on your way just lower
your sight.

No interact means to try to help yourself with your living. Wash your own clothes,
clean your own room and bed. Do not complain. (Thanks God/Dao they have a cook
already!)

We will wear some Taoist outfit, already prepared for us by the monks.

Our group is very intersting, we are from many European countries (Holland, UK,
Germany, Sweden, Bulgaria and Romania) but we have one colleague from Brazil as
well. Tommorow our group will join a North-American group to fill up the 20 seats
advanced seminar in the taoist temple situated in Jinhua, Zhejiang province…

Day 0

We arrived at the temple in Jinhua. The high speed train ride was smooth and
comfortable and the people at the temple waited for us with few small cars and drove
us about 30 minutes away on the mountain where the temple is situated.

Here we found very nice rooms, the whole

building is new, all furniture is new an nice. As
we already knew, in this province buildings
lack the heating system so we live at the
nature’s temperature, between 10 and 20
degrees Celsius, keeping the warm inside only
requires to close all windows. It is true, we
have enough thick blankets on the bed. Oh,
on the wooden bed – some of them must go
under!…

Food is strictly vegetarian but the quality is good and everyone seems to like it. A little
rain in the evening brought us umbrellas and rechargeable torches – those will come
in hand for the cave practice.

Pages: 1 2 3 4 5 6 7 8 9 10 11
 Romania audio files

18 OCT
2011
Here are enhanced audio files from Romania 2011 seminar in
mp3 format. They can be played from the web browser or can
be downloaded for more convenience. Please do not distribute
4 comments
to other people except Master Wang students.
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by Richard Please come back to this post from time to time to check the
new files that will be added after they got processed.
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Audio files

[sc_embed_player fileurl=”https://longmen.eu/wp-content/plugins/s2member-files/access-s2member-level1/WLP-1.37h-
16bit.m4a”] Morning meditation from the 10th day of the seminar in Apple format m4a
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Download an audio transcript here WLP-1.37h-16bit.pdf

List of technical enhancements:

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Please note that the files will play a constant voice volume, however it may
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 Sweden Audio Files

15 OCT
2011
Here are enhanced audio files from Sweden 2011 seminar in
mp3 format. They can be played from the web browser or can
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be downloaded for more convenience. Please do not distribute
to other people except Master Wang students.
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by Richard Please come back to this post from time to time to check the
new files that will be added after they got processed.
Usage instructions

You may download or play any audio file listed below. Download links appears after
the files start to play.

If you try to play any file and the player does not produce any sound it means you are not logged in or
your account does not have the required access permission. Only Longmen students can access the audio
files.

Audio files

[sc_embed_player fileurl=”2 Hours Meditation@https://longmen.eu/?s2member_file_download=access-s2member-level1/WLP-2h-

16bit.m4a”] Morning meditation from the 6th day of the seminar in Apple format m4a.
[sc_embed_player fileurl=”2 Hours Meditation@https://longmen.eu/?s2member_file_download=access-s2member-level1/WLP-2h-
16bit.mp3″] Morning meditation from the 6th day of the seminar in mp3 format.

List of technical enhancements:

1. Noise removal
2. Amplitude normalization (since master was walking all the places in the
classroom his voice volume varied greatly on the raw record)
3. Waveform trimming

Please note that the files will play a constant voice volume, however it may
happen to hear background noise at higher intensity than expected.
 2011 Seminar in Romania

06 OCT
2011
Pictures from 2011 seminar held in Romania.

Below is some downloadable content:

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Tweet this Fire party (9MB)

by Richard
Ping Heng Gong (31MB)
Meditation Room (10MB)
Daoist walking (4MB)

2011 Seminar in Sweden

06 OCT
2011
Here are some pictures from the 2011 seminar in Sweden. This
topic will be further expanded.
2 comments Below registered users (seminar students) can download a
Tweet this collection of pictures at high resolution taken during the
by Richard seminar in Sweden. User registration will be moderated.

Sweden 2011 Seminar HighRes Pics Archive (69MB)

Stockholm Visit 23.09 (63MB)

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