A study of the ancient Way (Tao) – Accumulate virtue, increase merits

In Tao Te Ching Chapter 79, Laozi said:

The Way of Heaven is impartial; it is always on the side of the good.

Having Heaven on your side indicates that you are a right person for Tao and will receive its blessings. With Heaven on your side, you count amongst the central, correct, and the blessed. (Refer to the Book of Changes.)

If students of the Way ever wondered how to become good persons and to have Heaven on their side, they would need to read the T’ai-Shang Kan-Ying P’ien and thereafter practise the numerous moral injunctions prescribed therein. Apparently, this Treatise of the Exalted One on Response and Retribution has had more copies in circulation than the Bible and Shakespeare and that millions of devout Chinese down the ages have had practised its moral injunctions and/or had it published.

Amongst the moral injunctions for practice and blessings are:

To accumulate virtue, increase merits. Take pity on orphans, assist widows, respect the old, be kind to children. Assist those in need, and rescue those in danger. Stay evil and promote goodness. Extend help without seeking reward.

Blessings of the Good

Those who are thus (practised the moral injunctions), are good: people honor them; Heaven's Reason gives them grace; blessings and abundance follow them; all ill luck keeps away; angel spirits guard them. Whatever they undertake will surely succeed, and even to spiritual saintliness they may aspire.

Those who wish to attain heavenly saintliness should perform one thousand three hundred good deeds, and those who wish to attain to earthly saintliness should perform three hundred good deeds.
[T’ai-Shang Kan-Ying P’ien as translated by Teitaro Suzuki and Paul Carus – Terebess Asia Online]

When students have had practised the moral injunctions for a while, they may realized that they are becoming good and virtuous. This could also signify the return of a prodigal son.

Where possible students should also learn palmistry and physiognomy since there may come a time when these arts could prove useful to determine if someone’s life is in real danger and in need of saving.

Remember, the saving of innocent lives is of the highest merit; since life is precious to Heaven. This could probably help explain why Daoists down the ages practise Chinese herbal medicine and/or acupuncture to help heal people.

If students have had practised the moral injunctions and have happened to save some people from impending deaths, Heaven will most likely be on their side. (Read the various blogged articles on how to tell that Heaven is on your side.)

It is a requisite for those who practise the dual cultivation of human nature (Xing) and fate (Ming) to have Heaven on their side otherwise they would not be the right persons for Tao. Remember that Heaven governs fate and Laozi had had indicated that Heaven is on the side of the good. Otherwise it would be unlikely they can become Daoist immortals. Therefore they too have to study and practise what is taught in the T’ai-Shang Kan-Ying P’ien. To practise the moral injunctions would also help to change fate for the better.

By studying this treatise, disciples of Daoist celestial immortals would understand better why their ancestor master(s) often remind them to accumulate virtue and to increase merits. And according to the treatise, the number of merits obtained count towards the level of attainment of immortality.

By reading this treatise, evil doers and students of masters who malign renowned Daoist celestial immortals, paragons of virtue, and things of Heaven (respectively Lu Dongbin, Guan Gong, and the Book of Changes for example) may come to realize why they and/or their masters have so much suffering and why some have had their lives unexpectedly shortened. Hopefully after reading the treatise, they would desist in doing further evil and/or stop perpetuating falsehoods on Daoist divinities and on things of Heaven for their own good. That is if they know what is good for them. (There is a long description of evil doers and the consequential punishments in the treatise.)

By reading through the series of articles on this study of the ancient Way, serious neidan students and fellow travelers would probably acknowledge that it would take decades to study and practise what is taught in the four books and five classics together with the practice of the Circulation of the Light for the internal alchemical transformations; and to accumulate virtues and increase merits.

Therefore their masters are either pulling their legs or are misleading them when they lightly promise enlightenment just by following their lineage’s secret neidan formulae. Sad to say, there are no such complete formulae for enlightenment. (Think of the four Confucian books and five ancient Chinese classics, numerous Daoist texts and the Tao Te Ching, several Buddhist sutras and texts for students to study.)

Only real masters know how to teach students to attain the Way (Tao). But even then, whether or not the diligent student can attain Tao will by and large depend on his or her success in the dual cultivation of nature and fate.

Reverting to original nature and to change or master fate could be the key to the return to destiny – Heaven.


P.S. Advising readers how to get Heaven on their side with this article has not brought forth any warnings from Heaven! No sudden thunderstorms, unlike previous drafts on how to get Heaven on their side.

A study of the ancient Way (Tao)

Tao is a very profound subject to know and few down the ages have shown the wherewithal to write a complete study of the Way. For without a deep working knowledge of the Book of Changes, and of the Tao Te Ching, a study of the Way would just contain a lot of bias and misinformation leading to unnecessary hindrances to its cultivation.

This intended comprehensive study of the ancient Way (Tao) will comprise of a series of articles that could show up the bias of past eminent Chinese scholars and the accompanying misinformation which probably had hindered many down the ages from the cultivation of Tao.

Since the Tang Dynasty, eminent Chinese scholars have had made studies of the Way (Tao). The most prominent of these scholars was probably top Tang poet Han Yu better known by his honorary name Han Wen Gong (Duke Wen of Han). It is to be noted that Han Yu had taught Confucian studies to his young nephew, Han Xiangzi – who later became one of the famous Eight Immortals (Ba Xian). However, Han Yu in turn rejected his nephew’s proffered teaching of Tao. His study of the Way while influential to Neo Confucians including Zhu Xi of Song restricts readers’ knowledge to the confines of benevolence (Ren) and righteousness (Yi). To remain truthful, he called it the study of the Confucian Way.

Yet true scholars of Tao, similar to Laozi and Confucius before them, know for a fact that the Way is universal. Why then is the Way universal?

The holy sages who discovered Tao during their lifetimes embedded this extraordinary natural phenomenon in the Book of Changes for posterity. In the Judgment of Hexagram 24 Fu / Return (extract), it is said:

“Friends come without blame. To and fro goes the Way (Tao). On the seventh day comes return.”

This is the course of heaven. [Commentary on this part of the Judgment by Confucius – W/B]

“Return is the movement of Tao.” Laozi, Tao Te Ching Chapter 40.

Since Tao cannot be perceived with any of the senses and can seemingly appear or disappear anytime for years, it can be called an extraordinary natural phenomenon.

While Tao cannot be directly perceived, the holy sages, the two great ancient sages – Laozi and Confucius –, and Mencius had had taught how to determine its presence or its absence all under Heaven. And according to these sages, when Tao is all under heaven, myriad things flourish. When Tao withdraws from all under heaven, myriad things recede.

When Tao can so affect the myriad things and mankind with its appearance or its disappearance, is it not therefore universal? (Refer to the Book of Changes, Tao Te Ching, Analects of Confucius, and the Book of Mencius.)

And the Book of Changes could also forewarn the utmost sincere who can foreknow and is like a spirit of the impending disappearance of Tao from all under heaven. (My previous articles on the phenomena and on the particular omen of the then impending closure of Heaven and Earth on September 15, 2008, as it unfolded provide easy reference for eminent Yijing and/or Daoist scholars if they want to do further research.)

“In the Discussion on the Trigrams (Shou Gua) (Eight Wing), ancients of great antiquity had indicated that the holy sages put themselves in accord with Tao and Te (natural law and moral law), and in conformity with this laid down the order of what is right. By thinking through the order of the outer world to the end, and by exploring the law of their nature to the deepest core, they arrived at an understanding of fate.

Their purpose was to follow the order of their nature (Xing) and of their fate (Ming). Therefore they determine the tao of heaven and called it the dark and the light. They determined the tao of earth and called it the yielding and the firm. They determined the tao of man and called it benevolence (Ren) and righteousness (Yi). They combined these three fundamental powers and doubled them; therefore in the Book of Changes a sign is always formed by six lines.” [Book II pages 263 and 264 W/B]

In the Commentary on the Words of the Text (Wen Yen) (Seventh Wing), it is indicated that “Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons.” [Qian / The Creative Book III page 371 W/B]

The holy man, clear to the end and beginning, is therefore able to mount on the six lines of Qian toward heaven as though on six dragons.

Therein lays the ancient secret to the dual cultivation of human nature (Ren Xing) and fate (Ming).

In so doing, humans would cultivate the tao of heaven, the tao of earth and the tao of man; eventually putting themselves - like the holy sages - in accord with Tao and Te. And attain immortality.

Celestial immortality is reached where “Tao last forever, without body, (there is) no death” – Laozi, Tao Te Ching Chapter 16.

The cultivation of Tao (Siu Tao) is the common term used by both Daoists and Buddhists in the Far East for this dual cultivation of human nature and fate; while Western translators have had in the main translated the term to: “the cultivation of essence (Xing) and bodily life (Ming)”.

Top scholars of Tao would eventually come to know that the technical term “human nature and fate” rather than “essence and bodily life” is more appropriate to their study and cultivation of the Way.

In the meantime, go and find a real teacher. The Quanzhen celestial immortals are the real teachers of the Way (Tao). Their knowledge of human nature (Ren Xing) and fate (Ming) is infinite.

Of students and masters (15) – Space between thoughts

“In order to clearly experience this state devoid of all thoughts, it is necessary to practice and recognize the space between thoughts. Then you have to practice for weeks, months, and years to be familiar with the empty clarity of mind."
[Lopön Tenzin Namdak RInpoche - (extracts) commentary from The Three Precepts: From the Oral Transmission of the Great Perfection in Zhangzhung transl. Jean-Luc Achard]


To return to destiny, one has to empty the mind (Xin) and to keep the heart (Xin) still. (Laozi – Tao Te Ching)

Emptying the mind takes a shorter time and is easier to achieve compared to keeping the heart still. Therefore masters would probably rather concentrate on teaching how to empty the mind during meditation than teach how to keep the heart still. Yet often times they do not discuss how to make an empty mind possible.

A mind is empty when there are no thoughts. But thoughts continuously flow in and out whether one thinks or not. Therefore I have previously indicated that those Chan Buddhists who only concentrate on contemplation during meditation will clutter the mind and not empty it.

To practice and recognize the space between thoughts – to empty the mind – is a good suggestion by the accredited venerable Buddhist Tibetan master and teacher. However students may not quite get it – since the practice is not elaborated on, and is there really a space between thoughts? Therefore it can lead to confusion and pages of online forum discussion – with some suggesting ‘aiming at the space between thoughts’.

‘Aiming at the space between thoughts’ is of course off the target. That is not the way, and can lead to bypaths – visualizations or even delusions - if students are not careful, whether or not they are taught by teachers.

Since thoughts continuously flow in and out there is no need for an ‘artificial separation’ to create a space between them. And one cannot expand the space between thoughts - that is like separating the sea (of thoughts) to create a path!

Seeing where thoughts come in and where they leave is good enough according to Lu Dongbin in the Secret of the Golden Flower. There is no need to find the origin of a thought; for it is impossible to do so according to the divinity.

We should not aim at the space between thoughts, nor artificially create a space or a larger one between thoughts. Do not play games with the mind; it can lead to illusions and/or delusions.

When no more thoughts flow in after thoughts had flowed out, the mind is empty. Then there is that space between thoughts, so to speak.

Everything is natural in neidan (inner alchemy) meditation. With the correct practice, it just takes time and effort. Even for achieving spiritual clarity (Shen Ming).

Meanwhile focusing on the breath will do.

Note on Hexagram 24 Fu / Return (2)

Last month’s note on Hexagram 24 Fu / Return would be incomplete if we do not take into account of the Commentary on the Decision – first and second Wings - by Confucius. Anyone who wants to become a top scholar of Tao worth their salt has to read the Book of Changes and the Ten Wings otherwise their progress in the dual cultivation of Human Nature (Xing) and Fate (Ming) could remain rather limited.

The deeper we go into Space, the more clarity can be achieved. Visiting places in heaven yet to be reached by science. What Guangzhengzi and the Buddha had had told us can be seen, if only one knows how to enter the Mysterious Gates! For that, one has to start the ancient Circulation of the Light with Hexagram Fu / Return.

The Judgment of Hexagram Fu says:

Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return. It furthers one to have somewhere to go.

To recap the gist of my previous note:

The Judgment informs Yijing aficionados and/or neidan adepts of the magic and phenomena of Tao. That is why the ancient Circulation of the Light meditation begins with Hexagram 24 Fu where the (single) Light line at the bottom starts its ascent and fills up the five dark empty spaces (lines) as it goes up to Heaven – represented by Hexagram 1 Qian / The Creative Heaven. (Refer to the Circulation of the Light and I Ching articles.)

In Chapter 40 of the Tao Te Ching, Laozi said, “Return is the movement of Tao”.

And for proficient top scholars of Tao to take note:

“In Return if you have success you would be going out and coming in without error, similar to the ancients. Much later, friends come without blame. To and fro goes the Way, act at the right time. On the seventh day comes return - if not that is it. It furthers one to have somewhere to go – it furthers because it can be a matter of life and death.” (Judgment sentences in italics.)

If Yijing scholars and experts happened to think there was no penetration (Tong) of the Judgment, read what Confucius said in the Commentary on the Decision (judgment sentences and commentary in bold and in italics respectively.):

In the hexagram of Return one sees the mind of heaven and earth.

“Return has success.” The firm returns.

Movement and action through devotion Therefore, “Going out and coming in without error”

“Friends come without blame. To and fro goes the way. On the seventh day comes return.” This is the course of heaven.

“It furthers one to have somewhere to go.” The firm is on the increase. [W/B]

Proficient top scholars of Tao have to take note that the final commentary ‘The firm is on the increase’ by Confucius, the great ancient sage, differs from what I have indicated. As always, there are several layers of meanings in the Book of Changes to interpret depending on what is to be related.

Choosing the correct meaning and place could be paramount to saving your own life and part of mastering fate. Therefore, fate lies in your hands!

Note on Hexagram 24 Fu / Return

On May 1, 2006 I have provided simple notes on Hexagram 24 Fu / Return and since regular readers could be a bit more familiar with the Circulation of the Light and the Book of Changes (I Ching / Yijing) what with the several articles written on the subject matter and of neidan (inner alchemy) over the years, it could be the right time to delve deeper into the meaning of its Judgment.

The Judgment of Hexagram Fu says:

Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return. It furthers one to have somewhere to go.


The Judgment informs Yijing aficionados and/or neidan adepts of the magic and phenomena of Tao. That is why the ancient Circulation of the Light meditation begins with Hexagram 24 Fu where the (single) Light line at the bottom starts its ascent and fills up the five dark empty spaces (lines) as it goes up to Heaven – represented by Hexagram 1 Qian / The Creative Heaven. (Refer to the Circulation of the Light and I Ching articles.)

Perhaps after reading this article, Yijing aficionados and scholars may obtain a better understanding of the Book of Changes and its relationship with Tao. While the sages and the wise already told us about that in the Ten Wings, what is written in this article could be an eye opener for many especially those deep thinkers still trying to figure out the level of spiritual clarity (Shen Ming) of the Holy Sages who wrote the Book of Changes.

If pedant wannabe scholars are still ignorant on wherefrom Laozi got the term, Tao, it is not by coincidence that he obtained it from the Judgment of this Hexagram. And please do not show up your ignorance and/or indolence on public online Tao Forums by claiming that there is no link whatsoever between his Tao Te Ching and the Book of Changes. And that there is no documentary proof in the four Confucian books of Confucius having studied the Yijing – probably influenced by the late Professor Homer H. Dubs 1928 well written but specious article. (See my review dated October 7, 2012 on his article, “Did Confucius study the Book of Changes?” if interested.)

Do they understand what the Tao Te Ching says? Have they studied the Book of Changes for decades? Is the Doctrine of the Mean not one of the four Confucian books?

Hopefully the undergraduates of Harvard University would not go the way of these “lost generations” of Western students and “scholars” who continue to propagate misleading statements on Tao and on the Book of Changes. If American and European undergraduates want to study Confucian and Daoist ethics to become better persons in life like what those from Harvard are currently doing, please study the Book of Changes. Since the Confucian and/or Daoist ethics are in the main derived from this ancient Chinese Classic.

The Tao Te Ching is written for top or first class scholars of Tao and not for any type of scholars. If someone does not practise the dual cultivation of human nature (Xing) and fate (Ming), how much can they know about Tao and the delights and magic of Heaven?

If they only have elementary knowledge of the Book of Changes, what do they really know about its embedded wisdoms and the profound Tao? If they do not cultivate virtues or ethics as taught therein by the Holy Sages, they might as well be reading “dead” books.

Confucius had made comments on certain lines of several hexagrams of the Book of Changes. If Yijing scholars worth their salt understand why this great ancient sage made those commentaries as he did, then they could be onto something very deep and profound.

In Chapter 40 of the Tao Te Ching, Laozi said, “Return is the movement of Tao”. Is this statement not the same as “To and fro goes the Way” in the Judgment of Hexagram Fu / Return?

And penetrating the Book of Changes could be something like this:

“In Return if you have success you would be going out and coming in without error, similar to the ancients. Much later, friends come without blame. To and fro goes the Way, act at the right time. On the seventh day comes return - if not that is it. It furthers one to have somewhere to go – it furthers because it can be a matter of life and death.” (Judgment sentences in italics.)

Now that I have explained the Judgment to proficient top scholars of Tao who may or may not have witnessed the eternal phenomena, can any other reader get anywhere anyway with the experiential and yet cryptic explanation on each of its sentences? (This statement is also in reply to the comment from a female reader in the previous article.)

Do Yijing aficionados see how deep and profound the Holy Sages were when they wrote the Book of Changes and the Judgment(s)? It could be one of the reasons why Confucius held King Wen and his son, the Duke of Zhou, who wrote the Judgments to their Zhou Book of Changes (Zhouyi) in such high esteem.

That is why I verily agree with Wang Bi, the whiz kid, that this ancient Classic is also a Book of Wisdom! It probably depends on how much Yijing aficionados and/or neidan adepts know about Tao and the Book of Changes. If Wang Bi did not have such a short life, probably we could have learned more about Tao and the Book of Changes from him. But then again, he could be revealing too much of Heaven’s secrets! And that is not the way.

Apart from making the explanations cryptic, one still has to withhold the Heaven’s secrets. This is in line with the established order and one’s writings would therefore not transgress Heaven’s laws and get punished for nothing.

Circulation of the Light and Hui Ming Ching

Hui Ming Ching or the Book of Consciousness and Life is a short Buddhist text written by Liu HuaYang, a Chan Buddhist. It is said that Liu started off as a Confucian scholar before he became a Chan Buddhist and subsequently ended up as a Daoist; therefore he could be more familiar than most with the Three Doctrines - Daoist, Confucian, and Buddhist. Liu co-founded Wu-Liu Pai with his accredited teacher, Wu Chungxu, a Quanzhen Daoist. Apparently both co-founders believe that Daoist Celestial Immortals and Buddhas practised the same methods for their enlightenment. They probably also subscribed to the advice of the renowned Neo Daoists, Quanzhen Patriarch Lu Dongbin and his friend, Chen Tuan, and his student, Wang ChongYang (the Founder and fifth Patriarch of Quanzhen) to study the Three Doctrines.

According to Liu HuaYang, he had had combined the notes of the Shurangama Sutra (Lengyen Ching) and the Huayen Ching with occasional references to other sutras to write his Hui Ming Ching. He had written the Book for companions pursuing the divine workings of the dual cultivation of human nature (Xing) and life (Ming); and to provide information on the germinal vesicle requisite to generate the spiritual embryo.

Based on this, the Shurangama Sutra and the Huayen Ching could be significant sutras to Chan Buddhists. And in his Secret of the Golden Flower, Lu Dongbin had had also made references to the Shurangama Sutra.

The Hui Ming Ching contains a few drawings, eight sections of verses, and commentary on the first five sections by Liu HuaYang. It is suggested that neidan students also read the Hui Ming Ching to understand the teachings of the Buddha.

This particular second section of verses and the accompanying commentary (extracts) is worthy of note to real neidan (inner alchemy) practitioners:

The six periods of circulation in conformity with the law

If one discerns the beginning of the Buddha’s path,

There will be the blessed city of the West.

After the circulation in conformity with the law, there is a turn upward towards heaven when the breath is drawn in.

When the breath flows out energy is directed towards the earth.

One time-period consists of six intervals (hou).

In two intervals one gathers Moni (Sakyamuni).

The great Tao comes forth from the centre.

Do not seek the primordial seed outside!

The most marvelous effect of the Tao is the circulation in conformity with the law. What makes the movement inexhaustible is the path. What best regulates the speed are the rhythms (kuei). What best determines the number of the exercises is the method of the intervals (hou).

This presentation contains the whole law, and the true features of the Buddha from the West are contained in it.
[Hui Ming Ching as translated by Wilhelm / Baynes]

Daoists, Buddhists, and others who practise the backward flow movement for the Circulation of the Light would recognize with ease ‘The six periods of circulation in conformity with the law’, since they are the same meditation.

If the indications by Liu HuaYang are correct, it could mean that the Buddha had also practised the ancient Circulation of the Light similar to what the Holy Sages, Laozi, and the Daoist Celestial Immortals had done in their dual cultivation of human nature and fate.

This would explain why the Shurangama Sutra contains some eternal signposts of the Way and why in the Secret of the Golden Flower, Lu Dongbin had had made references to what the Buddha had taught in this particular ancient Buddhist Classic.

And if regular readers do not quite understand why this second section of the Hui Ming Ching has anything to do with the ancient meditation, cross check it with my Circulation of the Light and I Ching (2) article dated May 6, 2013. For additional clarity, Qian is the image of Heaven and Kun is the image of Earth.

It is also advisable for those who believe in or are misled (by translators of the Secret of the Golden Flower or others) into believing in “turning the light around” to cross check it too. Otherwise they could spend a lifetime in chasing rainbows but never to find the proverbial pot of gold, thus sinking into oblivion.

The germinal vesicle and the spiritual embryo are major eternal signposts of Tao which can be witnessed in the advance stages of the dual cultivation of human nature and fate. Several Zhen Ren (realized persons) had had written about them in their Daoist texts.

Based on his writing of the Hui Ming Ching and on his vivid description of the germinal vesicle therein, Liu HuaYang would have reached stage two of the Zah Yung Ching by then. (The legendary Zhang SanFeng had had also reached the same stage at the time of his commentary on Lu Dongbin’ Hundred Character stele – refer to the article on Circulation of the Light and Zah Yung Ching – December 2013.)

With the dual cultivation of human nature and fate, the first class scholar of Tao would be able to empty the mind (Xin) and keep still the heart (Xin) for the Return. And those who have actually practised the ancient Circulation of the Light would be able to witness the eternal signposts of Tao, each and every major step they take to Heaven. This witnessing of the eternal signposts forms part and parcel of the magical far journey!

To repay a favor to Liu HuaYang having learned something from his Hui Ming Ching, I will point out the mistaken beliefs of some Chan and Zen Buddhists if they choose to listen before it is too late.

Just sitting in meditation (Dazou) and contemplating on the mind daily for hours on end, does not cut it. Any Chan masters worth their salt upon rereading the Tao Te Ching would know that during meditation the mind needs to be empty not cluttered! Zhuangzi had had also indicated in his Xin Zhai that the mind needs to be empty.

If Chan masters cannot witness any eternal signposts after years or decades of study and practice, it proves that the “turning the light around” is simply a bypath.

If these particular Chan masters cannot witness any of the eternal signposts embedded in the Book of Changes, Tao Te Ching, Zhuangzi, Shurangama Sutra, Zah Yung Ching, and in the Hui Ming Ching, what are they really practising, if not bypaths?

Instead of focusing on the breath (Qi) as indicated in Xin Zhai by Zhuangzi and in the Secret of the Golden Flower by Lu Dongbin, if these Chan masters continue to focus on the mind, they will not be able to witness any eternal signposts let alone prolong life (Ming). (Stage one of the Zah Yung Ching is to prolong life.)

If they cannot even see the Light as indicated in Xin Zhai, how could they investigate it as taught in the Shurangama Sutra (Lengyan Ching) by the Buddha? Without the investigation of the Light, how could they use the Light as taught in Tao Te Ching Chapter 52 by Laozi? (The Zhuangzi, the Shurangama Sutra, and the Tao Te Ching contain important ancient teachings for Chan masters.)

Buddhists would know that the great ancient sage Buddha attained his enlightenment only after a lengthy and gradual process. While a man of great wisdom such as the Buddha had had to go through the magical far journey just like the Holy Sages who wrote the Book of Changes and Laozi had done to reach enlightenment, those with little or no wisdom tend to toy with and cling on to the New Age invention of “sudden enlightenment”.

“Sudden enlightenment” was a term invented in 734 by Shenhui, the Imperial Court’s appointed Seventh Patriarch of Chan Buddhism, to attack the gradual enlightenment approach of the Northern School. It is interesting to note that Huineng, the Sixth Patriarch, had not passed on Bodhidharma’ robe, nor named a successor; probably because he could not find any of his students including Shenhui worthy to do so. And that a number of Western scholars had condemned Shenhui for coming up with the specious term, “Sudden Enlightenment”. (More details and information on Shenhui and his “Sudden Enlightenment” are available at Wikipedia.)



P. S.
Chan and Zen Buddhists can now start shooting if they so wish. Thank you for your patience. Please do not tell your grandmasters’ (or grandfathers’) stories!

Instead, impress the audience by substantiating your shots with quotes from ancient classics and/or Buddhist sutras. And they may believe you.

Of students and masters (14)

Over at the Taobums, of which I am no longer a member for about a year now, there are some interesting ongoing discussions on neidan (inner alchemy) and its related meditation.

A proponent - who claims to be a master of a new ‘Daoist’ sect – advocates sitting meditation (Dazou) which leads to enlightenment while his opponent – who claims to be a student of a Wuliupai teacher in China – suggests that according to his teacher the particular meditation would dissipate yang jing (essence) and lead to death.

The proponent provided various quotations from Wang Chongyang (the founder) and some of his seven students of Quanzhen to support his contention that sitting meditation is vital to achieving immortality while the Wuliupai student quoted his teacher’s indications and challenged the real achievements of those who only sit in meditation (Dazou). (Wu-Liu-pai was co-founded by a Quanzhen disciple, Wu Chungxu and a Chan Buddhist, Liu Huayang.)

To add to the confusion, they also mentioned the opposing priority given in the cultivation of human nature (Xing) and fate (Ming) between the so-called Northern and Southern schools of Quanzhen. One school apparently cultivates Xing first while the other school starts with Ming cultivation. Of course they have also read about such priorities from translated texts – whether such priorities actually exist will by and large depend on the integrity of the respective translators and their experiential knowledge of neidan, if any.

As more and more of these translations of texts appear in the bookstores or online in years to come – since Quanzhen has taken in more students from the West over the past decade or so - the unscrupulous would venture to claim that they have learned neidan (inner alchemy) from Quanzhen and thereafter start to teach an academic version of it, if any, to unsuspecting students. If readers want to see a good example of this, read the latest threads under the Daoist discussion section between the proponent and his opponent to discern the fake.

To be fair, meditation is an integral part of neidan. But just any sitting meditation (Dazou) does not lead to enlightenment. Neither would a sitting meditation lead to death. Of course those including masters practising the incorrect type of meditation would not be able to prolong life (Ming) and therefore will die younger than many of their peers and students expect. For fate (Ming) is not that easy to change.

Little do outsiders know that neidan practice is a closely guarded secret in Quanzhen? Therefore its texts do not reveal the entire neidan process. This would accord with ancient established order. While Quanzhen has more than their fair share of Daoist celestial immortals compared to the other mainstream Daoist sects, many of their disciples down its history have also failed to attain immortality. (This upholds the closely guarded secret comment.)

Therefore anyone not from that particular school should not make false claims that they know and are able to teach the neidan practice of Quanzhen. Probably a fair warning is given to the fake and other unscrupulous persons, if they happened to read this article, in case they do not realize that Quanzhen celestial immortals could make it a point to punish and teach them a lesson. And culprits will have no place all under heaven to hide!

Among the ignorant in Taobums, some ‘Chan Buddhists’ do not even know that ‘turning the light around’ is more or less a New Age invention and so is the term, ‘sudden enlightenment’. They tend to think that ‘turning the light around’ is ancient neidan practice which is far from the truth.

Did they not read of the indication by Quanzhen Patriarch Lu Dongbin that the Chan Buddhists’ contemplation does not give rise to the witnessing of eternal signposts of Tao? (It is quite obvious they did not, since they favor the Secret of the Golden Flower translation by Thomas Cleary over that of Richard Wilhelm’s.) Did they not know that there are some eternal signposts of Tao indicated by the Buddha in the Shurangama Sutra? Did they not realize that the Taobums so-claimed expert of ‘turning the light around’ and who has had experienced ‘sudden enlightenment’ has never ever witnessed any eternal signposts of Tao – which upholds the indication by Lu Dongbin in his Secret of the Golden Flower.

So whether or not, these ‘Chan Buddhists’ are following the ancient neidan practice of the Holy Sages, Laozi and the Buddha; or some New Age inventions (which some learned Daoists consider deviant practices or bypaths for want of a better word) is for readers to determine.

When we are serious in purpose, we do not fool around with things profound. Knowing how to translate Quanzhen texts does not make one a neidan expert. The dual cultivation of human nature (Xing) and fate (Ming) is a lengthy and thorough process. And only those who have witnessed the confirmation signs of the Circulation of the Light – major eternal signposts of Tao – show good aptitude according to Lu Dongbin.

Therefore do not make out as if you are an expert or an authority on the profound subject when it is clear to those knowledgeable that you know next to nothing about neidan.


P.S.
Soon it would be Christmas therefore any Chan Buddhist reading this article should exercise some restraint and not start shooting. You could shoot your foot by accident! At the very least wait for the forthcoming article titled, “Circulation of the Light and Hui Ming Ching”. If after reading it, you still insist that “turning the light around” is what the Buddha taught and what Lu Dongbin has had indicated in the Secret of the Golden Flower, by all means, stand and deliver. Your patience could turn out to be a face saver.

Circulation of the Light and Zah Yung Ching

The Zah Yung Ching or Classic of the Directory for a Day is the simplest and shortest of the translated Daoist texts made available on the Web. It contains only three stages for cultivators to return to Tao. While it is easy and simple to understand, without the necessary accompanying experience, few would actually know what the neidan (inner alchemy) processes - indicated therein - encompass.

The first stage where millions of Tao cultivators down the ages start their neidan practice has been discussed in the article titled ‘The way to prolonging life’ on May 25, 2010. Without proper guidance and/or aptitude many would struggle to accomplish the way to prolong life. If we go by the indication of Zhong Liquan, the second patriarch of Quanzhen and the teacher of Lu Dongbin, that there are three types of Daoist immortals, those having achieved the way to prolong life - in stage one - could be considered human immortals. (Ren Xian)

In the second stage, it is said:

“During the twelve [Chinese double] hours of the day let one's thoughts be constantly fixed on absolute Purity. Where one thought (of a contrary kind) does not arise, we have what we call Purity; where nothing (of a contrary kind) enters the Tower of Intelligence (= the mind), we have what we call the Undefiled.

The body is the house of the breath; the mind is the lodging of the spirit. As the thoughts move, the spirit moves; as the spirit moves, the breath is distributed. As the thoughts rest, the spirit rests when the spirit rests, the breath is collected.

The true powers of the five elements unite and form the boat-like cup of jade, (after partaking of which), the body seems to be full of delicious harmony. This spreads like the unguent of the chrismal rite on the head.

Walking, resting, sitting, sleeping, the man feels his body flexible as the wind, and in his belly a sound like that of thunder. His ears hear the songs of the Immortals that need no aid from any instrument; vocal without words, and resounding without the drum.

The spirit and the breath effect a union and the bloom of childhood returns. The man beholds scenes unfolded within him; Spirits of themselves speak to him; he sees the things of vacuity, and finds himself dwelling with the Immortals.

He makes the Great Elixir, and his spirit goes out and in at its pleasure. He has the longevity of heaven and earth, and the brightness of the sun and moon. He has escaped from the toils of life and death.”

[Zah Yung King or Classic of a Directory for a day – translated by James Legge]

Whenever I read the many claims by claimants in Daoist forums on how they have reached very far with the Circulation of the Light, I shake my head from left to right. Whatever they had said about their practice is more often than not incorrect. This includes those who claimed of having ‘sudden enlightenment’ experiences which could be due in part to their wild imagination (probably a better word for delusion).

Nothing wrong with that since many of the so-called masters on the web nowadays also claimed that their methods – passed down from dubious lineages – lead to enlightenment. But from a cursory glance of their list of methods, the neidan practice is upside down.

The great Carl Jung was probably correct when he indicated in the Richard Wilhelm’s translation of the Secret of the Golden Flower, that the practice is not suitable for the West because of their differences in psyche and beliefs with the Chinese and in their culture.

For most ethnic Chinese are brought up and taught by their parents (and in school) that virtues (DE) are of great importance in life. The well educated amongst them would read the four Confucian books and the five Classics as part of culture.

Deep thinkers and Yijing aficionados worth their salt would know that virtues are embedded in the Zhou Book of Changes and the Ten Wings. Yet many aficionados in the West study the Yijing as if the virtues are non-existent, not relevant, or can be ignored – since they say that these virtues belong to the Confucians. Similar arguments are proffered – if at all – by those learning Dao or practising ‘neidan’ in the West. Therefore they can be equally confused as to what constitutes Virtues (DE) in the Dao De Jing (or Tao Te Ching).

Limited by their own bias towards virtues, these Yijing aficionados together with those learning Dao or those practising ‘neidan’ in the West will probably not proceed far in their studies of the respective ancient profound fields.

For the three great ancient sages – Laozi, Confucius, and Buddha – and Mencius had had also taught that virtues are of great importance to life and mankind. (Please read the Tao Te Ching, the four Confucian books, and the Dhammapada for your own benefit and knowledge.)

Similar to the Tao Te Ching and the Yin Fu Ching, the Zah Yung Ching also indicates the importance of purity or goodness. For without virtues how can anyone become pure or good? And do remember that Heaven is on the side of the good.

While millions of Tao scholars down the ages struggle at stage one trying to prolong life, the more proficient top scholars could have squeezed through to this second stage where they try to escape the toils of life and death.

The legendary Zhang Sanfeng in his commentary on the Hundred Character Stele of Lu Dongbin had indicated that he himself had reached this second stage. Zhang Sanfeng said that he was able to hear the Songs of the Immortals and possessed the ability to know the future. At the time of the commentary, he probably had become an Earthly Immortal. (Di Xian)

In case, those who are really practising the Circulation of the Light think that this second stage can be reached easily, think again. They would have to witness several eternal signposts of Tao before they can climb out of the first stage to the second.

Proficient top scholars of Tao who have entered the Mysterious Gates and having seen the delights of Heaven similar to Guang Zhengzi - the ancient Daoist Celestial Immortal and teacher of the Yellow Emperor – may sooner or later reach this second stage.

How far these top scholars can proceed in the second stage will by and large depend on their own self cultivation and on Heaven (and therefore Fate / Destiny).

For this is the stage where top scholars have to use their deep knowledge of the Book of Changes and especially that of Heaven (Qian / Time) and of Earth (Kun / Space) to witness Change (which encompass all types of change). This is where the alchemical mixing and melting (involving Kan and Li) and transformation happen. As spiritual clarity (Shen Ming) reaches its height.

At this second stage, the more important eternal signposts of Tao – Songs of the Immortals that need no aid from any instrument; vocal without words, and resounding without the drum; and various others* – can be witnessed.

But how would I know that?


*Specifics have since been deleted on Nov 18, 2013 to conform to the ancient established order.

Circulation of the Light and Tao Te Ching (3) – Use this light

Scholars, sinologists, and translators who can read classical Chinese often try to figure out the meanings of what Laozi had wanted to say in the Tao Te Ching. It is good of the able – if they are so capable - to also translate this ancient Chinese classic into other languages for others to enjoy and read.

Since the Tao Te Ching is acknowledged as profound, what with generations of eminent Chinese philosophers and scholars trying their utmost to decipher it and yet few translations – if any – would catch the entire gist of what the great ancient sage Laozi had actually taught.

Therefore now and then one has to put in some extra effort to make a simple and succinct translation of a particular chapter which could have much relevance to the Circulation of the Light practice. Whether or not readers can discern the subtlety in such a translation would depend on their own levels of cultivation. Since probably only the top scholars of Tao – those who have had already immersed themselves in the practice - could possess the clarity to get to the true meanings of what Laozi had had said.

Take for example Chapter 52 of the Tao Te Ching of which a simple translation is provided:

Chapter 52

All under heaven have a beginning that has a mother.

Knowing this mother, the child is known.

Return to guard this mother, immerse self no danger.

Close the mouth; block the openings, no self-exhaustion at the end.

Open the mouth, numerous affairs, end result: no salvation.

See small for clarity, guard weak for strength.

Use this light. Return leads to enlightenment.

This would avoid self calamity. And the correct practice for the eternal.

[Translated by Allan Lian]

The specific term of ‘All under heaven’ (Tian Xia) invariably used by both Laozi and Confucius in their respective teachings is maintained. Since ‘All under heaven’ can mean a state, China, the world, Earth, and/or the universe(s). This particular term also has much relevance to Yijing scholars and diviners especially where local and/or global omens have been received.

In writing this particular chapter, Laozi had had provided several hints and guidance to scholars on how to proceed further with the Circulation of the Light practice. That is why his Tao is very easy to know and very easy to learn for scholars worth their salt or for the Worthies.

And penetrating (tong) this chapter 52 and/or the ancient classics could be something like this:

The Holy Sages who wrote the Book of Changes wanting to be very thorough investigated things back to their beginning or origin. The Great Learning – in line with what these ancients taught - teach students the various steps on how to investigate things back to their beginning.

Adhering to this type of investigation and according to Laozi, to know the mother is to know the child and therefore the beginning of all under heaven - Verses 1 and 2.

The remaining six verses of Chapter 52 provide hints and guidance on what to avoid and what to do to know this mother. And the correct practice for the eternal is by taking the stated right actions.

Closing the mouth and blocking the openings would provide a good start to learn how to breathe like an infant again. In the return to guard this mother, there is no danger in immersing self as an infant. (Refer to the July 2013 article on the Circulation of the Light and Chapter 55 for additional information.)

Open the mouth and by revealing too much would bring about numerous unnecessary worldly entanglements which result in no salvation - also refer to the third line of Hexagram 1 Qian and the commentary on it to understand the implications.

Seeing the small aid clarity in case they are missed, guard the weak to progressively strengthen it.

If the youthful American student of a Quanzhen temple in China still reads my blog while in Tokyo, this chapter substantiates my hint of what to do with the Light as a parting gift to him in TaoBums, a few years ago.

Because once a scholar of Tao possesses the ability to see the Light, he or she has to learn how to use it. As indicated before in a previous article, the experiential ability to see the light while elementary is fundamental to the entire Circulation of the Light practice.

To use this light is another step towards the Return which leads to enlightenment - Verse 7 - and to avoid self calamity. While the Buddha had had taught his disciples to investigate the light – as recorded in the Shurangama Sutra, Laozi had several decades earlier already revealed one step further on what to do with it; that is to use this light.

By also teaching how to investigate things back to their beginning, the three great ancient sages – Laozi, Confucius and the Buddha - are in accord with the established order of the Holy Sages.

If scholars of Tao - whether they are taught by real or fake masters, or are self-taught - still have not achieved the abilities to see and to use this light after several years or decades of practice, it could be time to stop. Failing which they could fall into delusions and/or use bypaths in futility to achieve the Way.

The hints on what to do with this light provided by both Laozi and the Buddha are true. However, only the top scholars of Tao who have had witnessed the eternal signposts of the Way will be able to substantiate the truth.

Therefore use this light!


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Circulation of the Light and Tao Te Ching (2A) – Mysterious Gate(s)

Tao Te Ching Chapter One

The Tao that can be told is not the eternal Tao,

The name that can be named is not the eternal name.

Nameless is the beginning of heaven and earth;

Named is the mother of myriad things.

Without desire observe the mysterious,

With desire contemplate the manifestations.

These two things are similar,

Only differing names for the profound.

Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]

Without direct experience and spiritual clarity, scholars would have their work cut out to relate to the eternal Tao told by the three great ancient sages, Laozi, Confucius, and the Buddha; let alone by the Holy Sages who wrote the Book of Changes.

The Tao Te Ching tells of the wonders, mystery, obscurity, and profoundness of Tao; and how to return.

The guidance provided by Laozi in Chapter one - which leads to seeing the mysterious gates - deals with the elementary level and lays the foundation on which top scholars build upon.

Since several renowned Zhen Ren (realized persons) of the past in their writings had concentrated on providing vital information on more advance experiential levels of the Circulation of the Light practice. Except for the substantive citations of ancient classics and texts, much of the revelation provided for the last five verses have probably not appeared in any writings or online discussions before.

And it is for discerning readers to decide if the Tao about to be told is really the eternal Tao or not:

Theories still abound as to what the mysterious is, how it can be seen, and why it can only be observed without desire. The diligent practice of the Circulation of the Light would provide the answers to all these questions. Why?

Because when the mind is empty and the heart still during its meditation; there is no desire (or intent). Whatever phenomena that appear or disappear come naturally. Nothing can hasten the progress.

The only requirement is that the top scholar has the ability to see the Light. Since this experiential ability while elementary is fundamental to the entire Circulation of the Light practice. As the Light circulates together with the Qi (breath) by and by the mysterious would appear for observation.

Therefore without desire observe the mysterious.

When the mysterious manifests for observation, the top scholar needs to determine by contemplating whether or not they are real, lest it leads to delusion.

Delusion constitutes a major hindrance and a constant danger to those who cultivate Tao. So much so that Laozi, the Buddha, and Lu Dongbin had issued warnings on delusions in their respective writings or teachings. Only the delusional or the misled would cling to a ‘phenomenon’ such as sudden enlightenment.

To avoid delusions, it would be advisable for top scholars to crosscheck experiences and various manifestations with the Book of Changes, Tao Te Ching, Shurangama Sutra (Lengyan Ching), the Secret of the Golden Flower, and the texts written by renowned Zhen Ren who became celestial immortals (or Buddhas).

Therefore with desire contemplate the manifestations.

Whether or not scholars know it, the mysterious and the manifestations are similar.

In the Heart Sutra, Avalokitesvara Bodhisattva or Guan Yin propounds the by now famous statement that ‘Form is emptiness and emptiness is form’. While this profound statement relates to a more advance experiential level, it provides a good relevant example.

Yin Yang quite often sounds mysterious to many but not to the esoteric, Form and Emptiness is easier to understand, while the Dark and the Light – the eternal duality of nature - is the easiest to know. Therefore the words of Laozi are very easy to understand and very easy to put into practice. Why?

Because Daoist scholars are steep in the knowledge of Yin Yang, while Buddhist scholars contemplate on Form and Emptiness and can talk about the subject for days on end. Yijing and Confucian scholars deal with the Dark and the Light each time they read the Book of Changes or divine. And many scholars are knowledgeable about Change.

Yet if subjected to the real test, most of these scholars - except for the top few - would be hard put to observe these particular phenomena and their changes.

Profundity arises where Change reverts with ease and within an instant.

Therefore they are only differing names for the profound.

After the observation of the mysterious and the contemplation of manifestations, which form part and parcel of the magical far journey, mysterious gates would appear during the Circulation of the Light meditation.

The mysterious gate is subtle, obscure and has no fixed location, and can be easily missed. Just as sudden as it appears, it would soon disappear. Is this age old phenomenon not other than profound?

Scholars and translators often say that there is just one mysterious gate, while the first class scholars of Tao have had sighted more.

Therefore obscure and profound, there will be numerous mysterious gates.

In conclusion, when scholars of Tao can empty their minds and still their hearts with the Circulation of the Light, they are practising the Return. Having attained the ability to see the Light during its meditation, sooner or later the mysterious will manifest for observation and for contemplation. Much later, obscure and profound mysterious gates will appear. (Numeric and time frames are not given to avoid plagiarism.)

Since Laozi had not written on entering the mysterious gate(s) and Zhuangzi did not elaborate on how Guang Zhenzi can enter the gates with ease. And with the Buddha only providing subtle hints to his disciples in the Shurangama Sutra which would eventually enable the entry to these mysterious gates. In accord with established order of the ancients, there will be no revelation on how to make that particular entrance.

So there you go! Penetrating (Tong) the last five verses of Chapter One and ancient classics could be something like this.


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Circulation of the Light and Tao Te Ching (2) – Mysterious Gate(s) – (A)

Of the tens of millions down the ages who have had read the Tao Te Ching or have heard of Tao, it could be fair to say that less than half would aspire to be scholars by trying to cultivate the Way. Of those who cultivate Tao, both the philosophical and mediocre scholars - those who tend to waver in their beliefs – would form the majority of these aspirants and who would either make little headway in the cultivation and/or drop out halfway.

This leaves the minority to persevere through thick and thin in the lengthy and demanding process to become top scholars of Tao. And of these first class scholars who travel on the magical far journey, only a relative few - the Zhen Ren or realized persons - could attain or have attained Tao to become Celestial Immortals or Buddhas.

Anyone who has had read Chapter One of the Tao Te Ching would be equally mystified on the one hand and on the other hand seemed to be able to grasp something of what Laozi had wanted to say. The first four verses of the chapter probably count among the most discussed online topics on Tao. What with the more than a hundred translations of Chapter One made available on the World Wide Web. So what is one more?

Tao Te Ching Chapter One

The Tao that can be told is not the eternal Tao,

The name that can be named is not the eternal name.

Nameless is the beginning of heaven and earth;

Named is the mother of myriad things.

Without desire observe the mysterious,

With desire contemplate the manifestations.

These two things are similar,

Only differing names for the profound.

Obscure and profound; (there will be) numerous mysterious gates.

[Translated by Allan Lian]

Since most readers of the ancient classic have already formed their own opinions on the first four verses, and to avoid endless contention, it would be better to discuss in brief the remaining five verses which deal with direct experiences obtainable through the diligent practice of the Circulation of the Light.

Many theories have also been propounded for these remaining five verses of Chapter One and especially on the Mysterious Gate(s).

Therefore what is to be discussed would differ much from those who had used their intellect – whether or not they are scholars, translators, Sinologists, or the deluded – to explain these particular verses.

In my translation of Chapter One, Wu - the pinyin for the Chinese – that appear in the fifth verse has been translated as ‘Without’. And You – the pinyin for another Chinese word - that appear in the sixth verse has been translated as ‘With’. Wu and You happen to be direct opposites; and have different connotations depending on the context and the chapters of the Tao Te Ching in which they are written or used.

For example, the whiz-kid Wang Bi of the late Han had had aptly determined that Wu means Non Being while You means Being in the context and particular chapter where they both have appeared; but these meanings do not apply to Chapter One. (Theorists and ardent followers of Wang Bi could do well to take note of this, lest they implicitly use these meanings in Chapter One and try to mislead others.)

To understand the Tao Te Ching is difficult, to penetrate (tong) this ancient classic would be nigh impossible without spiritual clarity (Shen Ming) and direct experiences.

To be continued.

Circulation of the Light and Tao Te Ching

Tao is so vast and yet can also be so minute that it is beyond the intellect. However, since Tao is easy to know, readers of the Tao Te Ching down the ages – probably numbering in the tens of millions by now – could have had learned something from this ancient classic.

Per the Records of the Han Grand Historian, the Tao Te Ching is said to be written by Laozi more than 2,500 years ago upon the request of Yinxi, a Western frontier guard.

And according to Daoist celestial immortal Lu Dongbin, it was this Guan Yinxi who first revealed the ancient Circulation of the Light. There are no reasons whatsoever to doubt this claim, since those who have really practised the Circulation of the Light and have progressed far would be able to witness the numerous signposts including the eternal ones embedded in the Tao Te Ching. The practice also raises spiritual clarity (Shen Ming) and therefore makes it much easier to penetrate (tong) this Classic.

Take for example Chapter 55 of the Tao Te Ching:

Chapter 55 of the Tao Te Ching:

He who possesses virtue in abundance may be compared to an infant. Poisonous insects will not sting him. Fierce beasts will not seize him. Birds of prey will not strike him. His bones are weak, his sinews tender, but his grasp is firm.

He does not yet know the union of male and female, but his organ is aroused, this means that his essence is at its height.

He may cry all day without becoming hoarse, this means that his (natural) harmony is perfect. To know harmony means to be in accord with the eternal. To be in accord with the eternal means to be enlightened.

To force the growth of life means ill omen. For the mind to employ the vital force without restraint means violence.

After all things reach their prime, they begin to grow old, which means being contrary to Tao. Whatever is contrary to Tao will soon perish. [Translated by Professor Wing – Tsit Chan]

This introductory article would help explain Chapter 55 of the Tao Te Ching and is written especially for current or intended students of neidan (inner alchemy) for them to learn something more about the Circulation of the Light. If read together with my various other related articles on the Circulation of the Light and on neidan, it could also assist students to discern real (neidan and/or Tao) masters from the fake.

While Laozi had neither elaborated on how a student can become good (virtuous) – as compared to the comprehensive teachings of the other two great ancient sages, Confucius and the Buddha - nor revealed - in line with established order of the ancients - how to circulate the Light; the Tao Te Ching contains many hints, indications, and signposts for achievers.

The particular chapter under discussion provides several such indications and hints to first class scholars of Tao on what to do and what to avoid. Yet few will penetrate (tong) it.

What will be discussed would invariably differ from the thoughts of translators and sinologists. Since the discussion is on the Circulation of the Light and the ancient Way. Not theories or New Age whatnots. Here goes.

1st paragraph of TTC 55

To cultivate virtues (Te) to become good or pure again is a preliminary requisite step for the Return (to Heaven / Tao / Origin). According to Mencius - human nature is good. And – according to Laozi, Confucius, and the Buddha - Heaven is on the side of the good.

And to practise the backward flow meditation for the Circulation of the Light is to learn how to breathe like an infant again. While the infant is kept safe by the parents from poisonous insects, fierce beasts, and birds of prey, Heaven protects the right person for Tao.

TTC 55 - 2nd paragraph

One of the earliest signs of the Circulation of the Light – and according to Laozi - is that when the infant’s essence is at its height, his organ is aroused. An additional sign would be that upon the union of male and female, the organ would still remain erect and stiff for several more minutes after ejaculation. (Therefore the Circulation of the Light is not recommended for young male adults since they would most likely not be able to control lust. Lust is a vice which youth has to guard against.)

TTC 55 - 3rd paragraph

When emotions have subsided, there is equilibrium. When emotions stir, but are acted upon in due degree, there is perfect harmony. To achieve equilibrium and harmony is the universal path. The achievements accord with the eternal. To accord with the eternal means to be enlightened.

TTC 55 - 4th paragraph

The Circulation of the Light and Qi (breath) are both natural. Employing forceful means for the progress towards longevity and/or using intent to direct the breath (Qi) without restraint bring on ill effects.

TTC 55 – 5th paragraph

When people hear of Tao and yet not put it into practice, except to grow old and wait for death is contrary to Tao.

While growing old and perish form a part of nature, an infant’s breathing is also natural. If those who hear of Tao cultivate virtues (Te) to become good and learn to breathe like an infant again, they can take an additional step to reverse the breath for the backward flow to circulate the Light and the Qi (Breath). By doing so, the mind would be empty and the heart still.

Then it is probable to reach the final stage of the Return where without a body, there is no death. (Celestial immortality or Buddha-hood)

Focus on the breath (updated)

Focus on the breath is vital to those who practise breath control meditation.

Therefore I have had blogged an article on it back in 2006. Since the term, “focus on the breath” is nowadays gaining popularity in Daoist forums and we are continuing the discussion on the Circulation of the Light; I hereby provide an updated version of the article for your reading pleasure.

About ten years ago in a Tao forum, one had advised a fellow traveler to ‘focus on the breath’ while practicing meditation. She was an earnest student of Tao and meditation, reading books on and studying various methods of meditation akin to the Circulation of the Light.

She would travel from the US to India every year to see her guru, a renowned teacher according to her, to improve her meditation and practice. And she would post the various methods of meditation on the forum board for sharing with fellow travelers. She understood Daoist meditations more than most but her practice was not improving. Only when she had indicated that she was not able to concentrate properly while in meditation because of thoughts rushing in, did I recommend her to focus on the breath.

Thereafter, one was shouted down by several members since she was acknowledged as the most knowledgeable person in Daoist meditation on that forum. According to her admirers and followers, how could I know that she does not know about it already? Yes, how would I know?

A few years later, Daoists and Buddhists in the forums started to – and still do - bandy around the term, ‘focus on the breath’ without realizing what it has to do with the backward flow meditation. Apparently some of them have come across this term in one of the books written by an elderly Chan Buddhist master – recently deceased - based in China.

Knowing how to focus on the breath is a primary requirement for the backward flow meditation and the Circulation of the Light.

If you really want to learn the proper way to focus on the breath, let us turn to Lu Yen better known as Lu Dongbin - one of the eight renowned celestial Daoist immortals and a Quanzhen Patriarch to boot - for the answer, shall we?

“In sitting down, after lowering the lids, one uses the eyes to establish a plumb-line and then shifts the light downward. But if the transposition downward is not successful, then the heart is directed towards listening to the breathing. One should not be able to hear with the ear the outgoing and in taking of the breath. What one hears is that it has no tone. As soon as it has tone, the breathing is rough and superficial, and does not penetrate into the open. Then the heart must be made quite light and insignificant. The more it is released, the less it becomes; the less it is, the quieter. All at once it becomes so quiet that it stops. Then the true breathing is manifested and the form of the heart comes to consciousness.”

The Buddha said: ‘When you fix your heart on one point, then nothing is impossible for you.’ The heart easily runs away, so it is necessary to concentrate it by means of breath-energy. Breath-energy easily becomes rough; therefore it has to be refined by the heart. When that is done, can it then happen that it is not fixed?

While sitting, one must therefore always keep the heart quiet and the energy concentrated. How can the heart be made quiet? By the breath. Only the heart must be conscious of the flowing in and out of the breath; it must not be heard with the ears. If it is not heard, then the breathing is light; if light, it is pure. If it can be heard, then the breath-energy is rough; if rough, then it is troubled; if troubled, then indolence and lethargy develop and one wants to sleep. That is self-evident.
[The Secret of the Golden Flower – W/B]

If we focus on the breath during meditation, thoughts do not flood in. Neither will we fall asleep since we concentrate on the breath and are aware of where it is going. In neidan practice, focusing on the breath is elementary but important. Learn it well to go further.

Have fun in focusing on the breath. When fire fills your belly, and thunder roars upon breathing in, while immortals sing, perhaps you may know by then if what Daoist celestial immortal Lu and the Buddha have already indicated is true.

But then again, like what those Tao forum members and Zhuangzi had asked, ‘How would I know?’

Circulation of the Light and I Ching (2)

The ancient Circulation of the Light – as taught in the Secret of the Golden Flower - and its relationship with the Book of Changes (I Ching / Yijing) can be explained in brief thus:

“The work on the circulation of the light depends entirely on the backward-flowing movement, so that the thoughts are gathered together. The heavenly heart lies between sun and moon.”

“Master Lu-tsu said, since when has the expression ‘circulation of the light’ been revealed? It was revealed by the ‘True Man of the Beginning of Form’ (Guan Yinshi). When the light is made to move in a circle, all the energies of heaven and earth, of the light and the dark, are crystallized.” [The Secret of the Golden Flower of Lu Dongbin as translated by Wilhelm / Baynes]

The Judgment in Hexagram Fu / Return contains the term, “To and fro goes the Way (Tao)” while the first verse of Chapter 40 in the Tao Te Ching says: “Return is the movement of the Way”.

The following paragraphs explain the terms: the backward flow movement and the Circulation of the Light. And what are depicted in the accompanying picture - [the picture is scanned from the book, “Tai Chi Chuan and I Ching – Second Edition – by Da Liu, 1981 R&KP].

The picture tells the profound story of how the Light circulates together with the Qi where from the bottom they progress up the back of the body to the top of the head before their descent down the front making a full circle or an orbit.

For Hexagram #24 Fu / Return represents the start of the waxing of the moon reaching Full Moon at Hexagram #1 Qian / The Creative Heaven while Hexagram #44 Gou / Coming to Meet represents the first waning phase of the moon and ends with the New Moon at Hexagram #2 Kun / The Receptive Earth. And the Circulation continues to complete a full circle or an orbit.

Therefore the Circulation of the Light crystallizes all the energies of heaven and earth and of the light and the dark – represented respectively by Qian and Kun and the lines of the twelve sovereign hexagrams.

This is the correct way to practise neidan (inner alchemy) meditation – the Circulation of the Light - for the return to Tao. For neidan practitioners would then be practising the Way of Heaven that of the Light and the Dark - as indicated in the ancient method of the Holy Sages who wrote the Book of Changes.

While it is profound, ancient neidan meditation follows that of nature (ziran) and can - more often than not – be supported by science. For once an orbit has been duly completed - similar to the eight planets orbiting our Sun - the Light together with the Qi continues its natural circulation course over the duration of the meditation.

Those already with good aptitude – having receiving confirmatory sign(s) according to Lu Dongbin in his Secret of the Golden Flower – in the Circulation of the Light would have to acquire the profound ability to ignite the fire in the furnace to cook the medicine - represented by Kan (Moon) and Li (Sun) - in the cauldron (as depicted in the centre of the body in the picture). This ability to ignite the fire in the furnace is another major eternal signpost of the Way that would appear naturally (ziran).


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Circulation of the Light and I Ching

The above picture (page 102) is taken from the book, “Tai Chi Chuan and I Ching – Second Edition – by Da Liu, 1981 R&KP". Da Liu, a grandmaster of Tai Chi Chuan, had taught this ever popular Chinese martial art - suitable for both the young and the old - in the US for more than twenty years.

While no accompanying explanations or credits to the picture were given in the book, Da Liu had elaborated on how the movements of Tai Chi Chuan - as founded by Zhang SanFeng - relate to the various hexagrams of the Book of Changes, and to the Circulation of the Light meditation which is represented by the waxing and waning of the Moon hexagrams. (The particular picture has also been published on a neidan blog years ago with no explanation.)

People say that a picture paints a thousand words. But unless they are very familiar with the Book of Changes and/or neidan (inner alchemy) meditation, not many viewers of this fascinating picture – including me at the time of this book purchase in the 1980s - could understand the profound story it wanted to tell.

Those who know what the picture wants to tell are welcome to post their commentary to help readers obtain a better understanding of the mystery.

Meanwhile others have to wait for me to gather my thoughts – contemplation – for the follow up article.

An update of my profile and things

It has been almost eight years since my blogging started and this is the 600th article, and having reached a milestone of sorts, it is time to update my profile and things.

What was stated in the first article dated March 26, 2005 on Heaven and Earth remain my ambition to make seemingly profound things (including phenomena) easy and simple for others to understand and to follow.

If making complicated things easy and simple to understand and to follow has worked in my professional undertakings for over three decades, it could also work in the study of the profound Tao and the Book of Changes. Though it may take longer to do so, not because of insufficient knowledge but because many minds have for too long come under the undue influence of ignorant scholars / translators, fake Tao and Yijing ‘masters’, I would still try.

Readers having the caliber would comprehend the simplicity of my second article dated March 27, 2005 on ‘What do the ancients teach?’ which is reproduced below for your easy reference:

“After spending much time on the Ancients’ thoughts, my simple understanding is that the great masters (Laozi, Confucius, Buddha and others) all teach a way to cultivate and return to the Tao. The neo Taoists (including immortals), neo Confucians and neo Buddhists (including Bodhidharma) named this method as the cultivation of both essence and bodily life.

To return to the Tao one therefore has to meditate (essence) and cultivate virtues (bodily life) forming the main part of one’s cultivation.

Lest you forget about the ancient Book of Changes (I Ching or Zhouyi), there are references to the trigrams and hexagrams in inner alchemy texts so it is advisable to study the Zhouyi too. If you do divination it can heighten your spiritual awareness. And if the Zhouyi truly speaks to you, wow!

Writing here may spark intensity to analyze and research the Ancients’ thoughts in a different perspective from what you and I have delved in so far. Learning shall not cease.

Sometimes the truth is in front of you, inside you, or out there.”

And most of the six hundred articles in the blog deal specifically with ancient teachings therefore if readers have any questions on these things, they could probably find an answer from one of these articles.

There are many a time when I pulled the legs of readers by quoting Zhuangzi’ ‘How would I know (that)?’ to cast doubts on my real knowledge especially on neidan (inner alchemy) and/or Tao. While the more discerning among the readers would know if I really knew the topic well or not, others would have to do further research instead of relying on my words to understand what were actually discussed.

Instead of remaining a hidden dragon, and pretending not to know – it is much easier than pretending to be a know-it-all - and to substantiate that what is contained in the Secret of the Golden Flower and the Hui Ming Ching as translated by Richard Wilhelm / Baynes is appropriate for learning the backward flow method for the Circulation of the Light, no matter what pedant scholars or other translators say, my up-to-date profile would now read as:

“Allan Lian, a Malaysian Chinese, started to read the four Confucian books and five Classics at age 19. The Zhouyi has since 1990 bestowed upon him global omens. In 2003 he published on the Web the first of several global omens before their actual unfolding. Their accuracy has probably caught USA’s attention evidenced by her 2010 preparations to protect Americans.

Self-taught, he cultivates his nature (Xing) and fate (Ming) and practises the backward flow method for the Circulation of the Light. He has shared insights since 1993 with a Quanzhen Longmen VIP. While Allan may have witnessed several eternal Tao signposts and has the spiritual clarity to probably penetrate ancient classics and the Changes, he is still learning. The blog title depicts his finite knowledge.”

My self-studying of the ancient four books and five classics have started at the late age of nineteen compared to the renowned Neo Daoists and Neo Confucians who probably have had studied the same received texts from childhood right up to their youth. Except that, I am probably a bit more fortunate than most since the Book of Changes has given me many omens including global ones over the decades.

By studying and cultivating what has been taught by the ancients, and at the mature age of forty, I decided to self practise the ancient meditation taught in the Secret of the Golden Flower by Lu Dongbin (the Daoist text translated by Wilhelm / Baynes). Having attained some success in it, I started to share the insights with my learned Quanzhen friend - an elder who is taught directly by his ancestor master, a Daoist celestial immortal - and have continued to do so over two decades. Over the years, because of his cultivation, dedication, and sacrifices, my friend has been promoted to be a leader in Quanzhen Longmen Pai.

However a word of caution: students should not jump in to learn the backward flow method either from this Daoist text or from real neidan masters in China unless they are already cultivating virtues – also refer to the articles on ‘Right persons for Tao’ and on ‘Of students and masters (12)’. There is actually no need to rush since the eternal signposts of Tao of which some have been blogged over the years will always be there for the right persons. Since the truth is in front of you, inside you, or out there.

Over the years, friends and readers have requested to study under me but since I still have lots to learn and my blogging can benefit more people in the world, I do not take in students. Their questions on neidan, Tao and the Book of Changes would probably be answered by one of the six hundred articles or in future articles, if at all. Please take note of that.

With the explanations in this 600th article, perhaps readers now understand why I seemed to know a touch more on the Book of Changes, neidan, Heaven, and Tao than many. And can be highly critical of those who intend to mislead students in the study and in the practice of these profound subjects.

According to the Book of Changes, a generation has since passed therefore it is time for this dragon to reappear to the multitude once again!

And to follow the guidance of our venerable teacher accordingly is a way for Yijing aficionados to master fate and to change destiny!

Right persons for Tao

Many people who have shown interests in learning the Way invariably ask what Tao can do for them. Yet they often tend to forget to ask themselves what they have done or could do for Heaven and Tao in return for a fair exchange.

From decades old studies and observations and similar to ancient times, Heaven and Tao would just as mysteriously take back what they have granted.

Therefore if we have ever achieved supreme success through the help of Heaven and Tao, we would need to repay the favor via the Way of Man by practising benevolence (Ren) and righteousness (Yi). Failure to do so has brought on untold hardships to arrogant dragons with cause to repent (refer nine at the top of Hexagram Qian) – since in a way, these particular dragons have offended Heaven.

For those who wish to make achievements in attaining immortality as indicated in the Tao Te Ching by Laozi, they first have to become the right persons for Tao. Even if they happened to be disciples of celestial immortals, it does not necessary mean that they are the right persons for Tao since they still need to study and cultivate (siu hang) just like everyone else including the self-taught to become one.

To be a right person for Tao is not difficult. Just do not expect instant gratification, since it will take much time and real efforts to become the right person for Tao – the trails and tribulations of the Buddha before his enlightenment provide a good example.

If earnest students do not study the ancient books and classics and cultivate themselves according to what is taught therein, they would not become cultivated, learned and/or wise. If they are not learned and wise they would be unable to comprehend, let alone penetrate (Tong), the profound Book of Changes and the Tao Te Ching.

Without being cultivated, learned and wise, they will not be the right persons for Tao.

To know more about the qualifications of the right person for Tao, we turn to the definition given by Liu Huayang in his Hui Ming Ching and later to Lu Dongbin in the Secret of the Golden Flower [both texts translated by Wilhelm / Baynes]:

“He who lacks the right virtue may well find something in it, but heaven will not grant him his Tao. Why not? The right virtue belongs to the Tao as does one wing of a bird to the other: if one is lacking, the other is of no use. Therefore there is needed loyalty and reverence, humaneness and justice and strict adherence to the five (Buddhist) commandments; then only does one have the prospect of attaining something.”

What Liu Huayang has indicated is that even if the meditation is correct, those without the right virtue(s) will not attain immortality or Buddha hood. While others may have reservations, Daoists in the East would agree that Liu Huayang’s indications (which include the requisite meditation) about the right person for Tao are apt. Since these personal qualities are taught in the Book of Changes and in the Tao Te Ching, in the four Confucian books, and in the Buddhist sutras – the three doctrines.

“The Golden Flower is the Elixir of Life (Jindan). All changes of spiritual consciousness depend on the heart (Xin). There is a secret charm which, although it works very accurately, is yet so fluid that it needs extreme intelligence and clarity, and the most complete absorption and tranquility. People without this highest degree of intelligence and understanding do not find the way to apply the charm; people without this utmost capacity for absorption and tranquility cannot keep fast hold of it.”

Even if we have the right virtue(s), but are not sufficiently learned and wise – according to Lu Dongbin-, we would not find the way to apply the secret charm since the highest degree of intelligence and understanding is required to practise the backward flow method for the Circulation of the Light. If we cannot empty our mind (Xin) and still our heart (Xin) we would not have the utmost capacity for absorption and tranquility to keep fast hold of the charm.

Therefore without the right virtue(s) and the requisite meditation how could Heaven (Tian) grant Man (Ren) his Tao?

With what had been discussed over the years, regular readers and others should know the numerous benefits of studying the ancient books and classics, and of cultivation. With this definition of right persons for Tao, they would also be able to discern real neidan masters from the fakes.

So there you go. This little, I would know.

Eternal signposts of Tao

The opening two verses of the ancient Daoist classic Tao Te Ching have baffled many of its readers down the millennia and continue to do so till today. Perhaps what is said in passing or obiter dicta, so to speak, in this discussion on a profound topic can provide a simple answer to the perennial and enigmatical questions as to why Laozi, the great sage, who wrote this ancient classic more than 2,500 years ago, can tell the Tao that is eternal in eighty one chapters and yet the named name would not be eternal. For your easy reference I append below my simple translation of the chapter related to the discussion:

Tao Te Ching chapter one:

The Tao that can be told is not the eternal Tao,

The name that can be named is not the eternal name.

Nameless is the beginning of heaven and earth;

Named is the mother of myriad things.

Without desire observe the mysterious,

With desire contemplate the manifestations.

These two things are similar,

Only differing names for the profound.

Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]

The popularity in learning Tao in the West has grown by leaps and bounds since the Tao Te Ching was first translated into English and/or other European languages by Christian missionaries stationed in China. Probably a converse of cause and effect, in all fairness, since these missionaries have had successfully converted some Chinese in China to Christianity.

The Secret of the Golden Flower, a couple of centuries old Daoist text on neidan (inner alchemy) ascribed to Daoist celestial immortal Lu Dongbin, and first translated by Richard Wilhelm – a German Christian missionary sent to China - and introduced to the West has also gained popularity since students whether young, middle age, or old would very much like to experience the magical far journey to Tao as indicated therein.

Amidst this growing popularity, the unscrupulous, the indolent, and the ignorant falsely claim the mastery of Tao in order to entice and cheat eager students who want to learn more about the Way and/or how to attain immortality. These particular miscreants are also claiming that they have mastered the Secret of the Golden Flower and/or the way to immortality by using various alchemical formulas passed down by dubious lineages in China. However on closer scrutiny, these claimants only spout recycled information obtainable from the Web and their secret formulas to immortality, if any, tend to be upside down.

Furthermore, scholars of ancient Chinese philosophy down the ages, including whiz kid Wang Bi, would have their work cut out to comprehend the profound Tao Te Ching, if they had not actually practised the ancient method of the Holy Sages - as indicated in the Book of Changes - more popularly known in the West as neidan or inner alchemy. And what these pedant scholars have said about Tao is quite often found to be wanting.

Since those who practise this ancient method to cultivate their human nature (Xing) and fate (Ming) and by correctly practising the backward flow meditation - the Circulation of the Light – as described in the Secret of the Golden Flower would be able to witness the eternal signposts of the Way first embedded in the Book of Changes, and very much later in the Tao Te Ching, and in various Daoist texts of neidan adepts who went on to become Daoist celestial immortals. A few of these eternal signposts have also been embedded and/or inferred to by the Buddha in the Shurangama Sutra (Lengyan Ching).

All these eternal signposts have been written in metaphors using names relevant to the times in accord with established order and meant only for the right persons to progressively guide them along the Path. And the ancients had shown their wisdom by depicting the various signposts of the Way in metaphors since no one else except the right persons for Tao would understand and progressively witness these signposts.

Therefore the scholars and/or translators of ancient Chinese philosophy who often speak of Tao may not quite know what they are on about, since these vital eternal signposts are both encoded and obscure. This would also avoid plagiarism and false claims of which there are many, down the ages up till today – even Daoist immortal Zhang Sanfeng had cause to explicitly warn about its prevalence in his commentary to the Hundred Character Stele of Lu Dongbin.

If those who fancy themselves neidan adepts having already attained great achievements in Tao or have mastered the Secret of the Golden Flower and yet are unable to witness the initial eternal signpost of the Way embedded by Laozi in Chapter One of his Tao Te Ching, beware of further illusions and delusions of grandeur.

While those who perchance witnessed this particular magical signpost would have to take heed of the Buddha’s various warnings in the Shurangama Sutra on premature claims of sage-hood to avoid illusions and delusions, how much more precautions should those who have no such ability take? If there is no Circulation of the Light, many can sit until they are Yuan (round or gone) like the ignorant down the ages and still would not be able to witness this preliminary signpost, let alone all those beyond. After all, the right persons, upon witnessing it, have only taken a baby step along the far journey to Tao since there are much more eternal signposts to be progressively witnessed; therefore what great achievements have they attained?

Some of the advanced signposts remain so well hidden that even those who have attained good aptitude in neidan - as indicated in the Secret of the Golden Flower by Lu Dongbin - may not quite know what these signs are all about, nor know their exact locations along the Path.

For example, a particularly vital signpost that has been already embedded in the Book of Changes and later in the Tao Te Ching, and for which at least three Zhen Ren (realized persons) from different eras had cause to elaborate on it (using different names) in their respective texts because of its importance for those with good aptitude to progress further. The two from Quanzhen have had indicated its exact location in the South West of Kun, while the other described some of its characteristics and named several different names for it down the ages. Try figuring that out!

What has already been discussed would probably contribute towards explaining why the ever prescient Laozi in his opening two verses in the Tao Te Ching said: “The Tao that can be told is not the eternal Tao” and “The name that can be named is not the eternal name”. The two verses can probably serve to forewarn students of the invariable occurrences of false claims (talks) and of name changes respectively, before the great ancient sage proceeded to teach the Way in this very first chapter and in the remaining eighty chapters. Furthermore, Lu Dongbin has had mentioned that “Tao has neither name nor shape.” Therefore who can say for sure if Tao, the Way, or the Path is the eternal name?

For someone who knows a touch of Heaven, Tao and the Book of Changes, it is simple and easy to discern between those who know these profound subjects well and those who don’t. Therefore those who know seldom talk, in case secrets of Heaven and the Way inadvertently leak. This means no tells!

And when they do discuss or write something on Heaven and Tao, readers may fail to comprehend what has been said since it could be just as subtle, obscure, and profound in line with the established order set by the ancients. This also mean no tells, but at least various hints have been given!

But how would I know?

Cheerio!

Hongmen heroes and/or Yijing dragons

Heroes or dragons are exceptional leaders in their fields of study and of action. Down the ages, heroes come from all walks of life and sizes. They invariably displayed benevolence (Ren) and righteousness (Yi) - the Way of Man. And they had leavened their admirers or followers to bring out the good in human nature (Xing).

The original heroes of Hongmen (Red Gate) including Xiang Yu, Liu Bang, Zhang Liang, Fan Zeng and Fan Kuai were from various classes and had very little means. Yet they had banded together to fight as rebels for the common good against the enormous and well trained army of the tyrant Shih Huangdi, more than two thousand years ago, eventually overthrowing the mighty but short lived Qin Dynasty. Their exemplary legacy – which accorded with Mencius’ thoughts - inspired many later generations of Chinese to revolt against inhumane and unjust rulers who had had treated the people worse than animals.

If readers had done their homework on Hexagram 1 Qian they would know which one of the six lines in the hexagram depicts heroes and sages. As to whether or not heroes can ascend to the ranks of sages would by and large depend on their continuity of cultivation and actions (practices) in accord with established order, and their destiny – since the chances of such ascendancy are forever so slim.

Sages Jiang Ziya (Taigong), King Wen, Duke Tan of Zhou (Zhougong), Laozi, Confucius, and Mencius count among the ancient dragons whose related respective works on the Book of Changes (Yijing) have had influenced millions of the learned and wise Yijing aficionados down the millennia. Heroes Wei Boyang, Zhang Boduan (Ziyang), Chen Tuan, Shao Yong, Zhou Dunyi, and Zhu Xi are among the better known dragons who were versed with the Yijing with some becoming Daoist celestial immortals because of their further cultivation as taught in the Book of Changes, in Jiang Taigong’ Yin Fu Ching, and in Laozi’ Tao Te Ching.

Hexagram 1 Qian / The Creative Heaven and Hexagram 2 Kun / The Receptive Earth in the Book of Changes defines the subtle differences between real and false dragons respectively. False dragons or charlatans abound on the Web. These fakes who claim several decades of divination experience - and upon scrutiny - often provide incorrect and/or incomplete interpretations of published Yijing prognostications. Yet they unabashedly proceed to teach students or set New Age rules for ancient divination and/or write books on the Yijing.

Compared to the false dragons, real dragons have professional integrity and can be relied upon by students and their followers. They practise the Way of Man by bringing to light - or exposing - the fakes and publicly shaming them in their reviews and/or commentaries on the Web. Their honesty and in-depth knowledge show through in their books, reviews, translations, and/or articles on the Book of Changes, on ancient Chinese philosophy, and on Chinese culture. They would provide references and source citations for further study and research. Like the ancients, almost all of these are done for free and probably for the love of the Book of Changes. To students who have affinity with them, these dragons may reveal a profound thing or two.

And because of their display of integrity on the World Wide Web, I would like to recommend them to students of the Book of Changes and/or of ancient Chinese philosophy.

Among the heroes or dragons I have the honor to communicate with over the years is Steve J Marshall. What he has written and embedded in his YijingDao website will augment many a student’s Book of Changes studies. Students reading his reviews on Yijing related books and translations will not only increase their knowledge, it will save them from wasting time and money on the wrong books. Those interested in knowing something more on the historical Yijing-related events that had occurred before King Wu’s conquest of the Shang and in things Chinese should read his well researched book, ‘The Mandate of Heaven’.

Another hero or dragon I have the honor to communicate with although recently is Steve Moore also of the U.K. Steve Moore is the author of ‘The Trigrams of Han’. Thanks to his translation of the Ma Qian Ke, I have come to know that the ‘Sleeping Dragon’ Zhuge Liang is also a Wu (Magician / Yijing diviner) and not just only a Shi (Daoist priest / neidan adept); a Daoist celestial immortal, and a sage. Steve Moore’s in-depth knowledge of the Book of Changes shows through with his Yijing or divination related books reviews. Read his recent review on the Shen Su, also made available on the YijingDao website, for a good example on how the false is brought to light and shamed – depicting the practice of righteousness (Yi).

My recommendations would be incomplete if they do not include some heroes or dragons from China. Of those who have written and published articles on the Center for Zhouyi website, I have discerned two whom I consider dragons.

The first of the two dragons is Professor Liu Dajun, the departmental head of Ancient Chinese Philosophy in the Shandong University, China. His in-depth knowledge of things ancient and his humility shines through in his well written articles and commentaries; qualities of which students are well advised to emulate. Professor Liu is acknowledged by his global peers as a leader in his field of study and action.

The second dragon in China may not appear so to experts and scholars of Ancient Chinese Philosophy unless they are discerning and thorough enough. He is none other than Professor Tang YiJie of Shandong and Beijing Universities. In his one and only published article (code 330) on ‘Yi is what the Dao of heaven and that of human’ on the Center for Zhouyi website, he displayed his thoroughness and in-depth knowledge of ancient Chinese philosophy. Since he has had articulated his understanding of the four Confucian books and five ancient classics – which include the Book of Changes; the Buddhist scriptures; and the cardinal virtues (including the hidden one) so much better than me to uphold his contention that Zhuangzi knows Heaven but not that of Earth (and of Human), it would be remiss of me not to recommend this dragon to students. In reading his article, students will appreciate the importance of thoroughness in their studies of the Yijing and of ancient Chinese philosophy.

Among those of note who are aspiring dragons would be Professor Fabrizio Predagio of Stanford University USA whom I also have the honor to discuss with on the subject of Chinese inner alchemy. With his scholarly knowledge acquired through several years of dedication on the profound subject, his recent translations on Daoist inner alchemy texts can be relied upon.

Harmen Mesker of the Netherlands is also an aspiring dragon. He has written two Yijing related books in Dutch - one at an early age - and has quite a following in his home country. His etymology knowledge of the Book of Changes has grown by leaps and bounds over the past several years and his articles are worth reading. Since his fact findings and discovery of the meaning behind a classical Chinese word usage in the Book of Changes sometimes even astound Yijing experts and scholars. Also read his reviews on Chinese divination-related books and learn to differentiate between correct and wrong practices.

If Yijing aficionados diligently study the Book of Changes and put in the proverbial extra mile we may one day become heroes or dragons like the aforementioned ancient sages, Neo Daoists, and Neo Confucians. The sincerity and integrity displayed in their Yijing related texts or writings have had withstood close scrutiny through the passage of time. If we do not practise the art of Yi divination and the science of interpretation, we can never become a Yijing hero because our studies would not be complete and thorough enough.

Since we have the affinity to ‘barge into Hongmen’ to read the Yijing with the hope of becoming heroes, can we also not put in the extra efforts to cultivate our human nature (Xing) to bring out the good therein in order to master our own fate (Ming)? Is this not another one of the purposes of reading the Yijing? Therefore do not miss the woods for the trees again, and again!


Cheerio!