Meditation is popular because it can help reduce stress and provides some health benefits. The Confucians have their own type of meditation, so do the Chan Buddhists and many others in the world. To avoid frivolous claims, instead of titling this article, meditation or ancient meditation, it is titled Circulation of the Light since Guan Yinshi – the person whom Laozi wrote the Tao Te Ching for - was the first to call it by that term.
With correct practice and using the backward flow movement, light would circulate together with breath energy (Qi) up to Heaven / Qian and down to Earth / Kun. Thus the apt term: the Circulation of the Light. The diligent and continual practise of this ancient meditation will provide a student the means to cultivate the Tao of heaven – the dark and the light – as determined by the Holy Sages who wrote the Book of Changes.
In TTC Chapter 40, Laozi taught that “Return (reversal) is the movement to Tao. Yielding is the usefulness to Tao. Myriad things under Heaven are born from being. Being(s) born from non being.”
And in TTC Chapter 16, he had indicated that top scholars of Tao can make the Return by an empty mind (Xin) and a still heart (Xin). An empty mind and a still heart signify meditation. (Also refer to Hexagram 52 Gen / Keeping Still / Mountain.)
To empty the mind during meditation is not difficult, yet many including masters and grandmasters make a hash out of it. Neo Confucians probably not truly understanding the teachings of Confucius and Mencius do away with the workings of Qi and went on to contemplate instead. Their contemporary Chan Buddhists also caught on the idea of contemplation meditation. However, contemplation only clutters the mind with ponders and not empty it of thoughts.
Probably these Chan Buddhists did not really understand the fasting of the mind (Xin Zhai) of Zhuangzi or being illiterate did not read it. The fasting of the mind means to empty it. And Zhuangzi had had also indicated that the Light can be seen. (The text of Zhuangzi and the teachings of the Buddha and Laozi are deemed important to Chan Buddhists.)
The Chan masters who prefer the bypaths of “sudden enlightenment” and “turning the light around” will get nowhere fast. Nor can they achieve longevity – the first stage of the Zah Yung Ching. How could they when their practices follow not the teachings of Laozi and/or of the Buddha? Their misled students in the West are propagating falsehoods of the Way on online Tao and Buddhist forums. So be wary of them.
Eminent Neo Confucians like Han Yu of Tang and Zhu Xi of Song would have progressed far in the cultivation of Tao if they just knew how to empty the mind since having studied the four books and five classics they can probably still the heart. If only they were yielding enough to learn Daoist meditation. Furthermore, both scholars had shown in their writings that they possessed the requisite extreme intelligence and clarity to work the secret charm of the Circulation of the Light. No wonder Han Xiangzi, one of the famous eight immortals, tried hard to convince his uncle Han Yu to cultivate the Way. Instead Han Yu went on to write his study of the Confucian Way comprising of benevolence (Ren) and righteousness (Yi) – which influenced later Neo Confucians - and stuck to it. According to the Shou Gua (Eighth Wing) in the Book of Changes, benevolence and righteousness constitute the Tao of man.
The best way to learn the Circulation of the Light without a doubt is from the Daoist celestial immortals. While names for the meditation could differ, the practice is the same. But even if a student is taught by these real masters, he or she still has to read the four books and five classics to acquire the extreme intelligence and clarity to work the secret charm of the Circulation of the Light.
An alternative, if no real masters can be found, is to learn the Circulation of the Light from the Secret of the Golden Flower which was planchette written by Lu Dongbin, a Daoist celestial immortal. The translated text by Richard Wilhelm and Cary Baynes will provide many a self-taught student who already possessed extreme intelligence and clarity an avenue to reach preliminary levels of neidan (inner alchemy). Although the Daoist text has been corrupted and/or substituted in parts with Buddhist writings – which Wilhelm has had already informed as much – diligent and serious students can still learn from it and practise the Circulation of the Light.
To practise the Circulation of the Light, the student has to learn how to breathe like a baby all over again. A baby’s breathing is ever so soft that it cannot be heard. Breathing in, the abdomen extends, breathing out, the abdomen contracts.
However breath control is required for the backward flow movement. (Refer to TTC 42 on breath control) Breath energy (Qi) has to sink into the lower elixir field (Dantien) before the Qi can be made to reach Return / Fu to begin the Circulation of the Light. (Refer to the articles on Circulation of the Light and I Ching for further information.)
Breath energy is sparse when the student first begins the Circulation of the Light. With continual practice, the breath energy slowly accumulates since the circulation passes through essence locations. When essence transforms into breath energy, there will be more Qi available for use.
Qi when fully mature has to be put to use otherwise it goes to waste.
Some early signs of progress:
After a few short years of practice, students can feel the Qi tingle their palms at seven pm in the evening when they think about it. Those who have several years of practice would also feel heat in the palms.
This thermal heat in the palms can help quicken the healing of bruises and of broken bones. Furthermore, if the thermal heat is properly applied for only a few minutes to the neck area of someone who shows signs of an oncoming flu, it can prevent a full blown influenza for years to come.
Some preliminary eternal signposts of the Way:
Diligent and serious students who use Wilhelm’s translation of the Secret of the Golden Flower would be able to practise the Circulation of the Light up to the stage of entering the Mysterious Gates and visiting Heaven - similar to what the ancient Daoist immortal, Guang Zhengzi and his student, Huangdi had done (as indicated in the text of Zhuangzi).
To do that, students must first see the Light during meditation as indicated by Zhuangzi in his Xin Zhai. They then have to learn how to investigate it as taught by the Buddha in the Shurangama Sutra. Later they have to learn how to use the Light as indicated by Laozi in his Tao Te Ching before they can enter the Mysterious Gates (Tao Te Ching Chapter 1) to visit Heaven. In between they will see the interchanging of the dark and the light, of yin yang, and of forms and emptiness. (Refer to TTC 14 for forms and formlessness)
If a student has already obtained extreme intelligence and clarity after studying and practising the teachings in the four books and five classics for a decade or two, the entire process from the beginning of the meditation practice to visiting Heaven could take several years. It is assumed that the student is already a person suitable for Tao. (Refer to the Hui Ming Ching for the definition of a person for Tao with reference to TTC 18 on the cultivation of virtues.)
For those without extreme intelligence and clarity, and for those who chose to practise bypaths, the magical event would never happen.
Major eternal signposts of the Way
Using the backward flow movement (or reversal) to circulate Qi and the Light would bring about the alchemical transformations of essence (Jing), of breath energy (Qi), and of spirit (Shen). When the germinal vesicle develops, the cooking of the medicine (Kan and Li) will begin in order to produce the golden elixir (Jin Dan). Swallowing the golden elixir will bring about a non being (a spiritual embryo) within being (the adept). After having been nurtured for some years, the non being emerges via the top of the head to open space (Xu) bearing the image of the adept. With further nurturing, the non being produces beings before returning to the Way (Tao). (Refer to TTC 40, the Secret of the Golden Flower, and the Hui Ming Ching.)
Those including masters and grandmasters who cultivate human nature (Xing) and fate (Ming) are many, yet only top scholars of Tao will witness the eternal signposts each and every step of the Way. The signposts are eternal because they still exist after so many millennia have gone by.
No wonder, Laozi lamented in TTC Chapter 70:
“My doctrine is easy to understand, and very easy to practise. Yet the world cannot understand it, nor practise it.”
All rights reserved.
P. S.
It is recommended that the Circulation of the Light be practised by laity only when they have reached the mature age of late thirties or older. By that time, they would have read and practised some of the teachings embedded in the four books and five classics for a decade or two. By that time, they would have procreated and fulfilled their filial duties.
Showing posts with label Zhuangzi. Show all posts
Showing posts with label Zhuangzi. Show all posts
Monday, October 20, 2014
Friday, March 14, 2014
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!
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!
Saturday, January 18, 2014
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.
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.
Sunday, August 04, 2013
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.
All rights reserved.
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.
All rights reserved.
Thursday, July 25, 2013
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.
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.
Friday, June 07, 2013
Circulation of the Light and Zhuangzi
Several Daoist texts discuss the ancient practice of the Circulation of the Light and/or its confirmation signs. However, not many readers including translators of these ancient Chinese texts and scholars of Ancient Chinese Philosophy happened or would tend to see it that way. In line with the Tao Te Ching these readers are not alone; because since ancient times - upon hearing of Tao - only the first class scholars have had actually put it into practice.
Now as to whether or not Zhuangzi - a follower of Laozi according to the Grand Historian, Sima Qian - was a first class scholar of Tao, he for certain knew something about the Circulation of the Light.
Since in the chapter on Xin Zhai or ‘Fasting of the Mind’, he had had described the early stages of its practice including that of seeing the light:
“Look at that aperture (left in the wall);--the empty apartment is filled with light through it.”
In addition to Xin Zhai, there is an excerpt from the texts of Zhuangzi on a purported discussion between Huangdi (the legendary Yellow Emperor) and his teacher, Guang Chenzi - one of the earliest Daoist celestial immortals – which also relates to the Circulation of the Light.
I have broken up the excerpt into smaller paragraphs with key phrases highlighted (in italics or bold) - for readers - to make it easier to understand and simpler to follow:-
“Guang Chenzi hastily rose, and said, 'A good question! Come and I will tell you the perfect Tao. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct.
You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force;--then you may live for long.
When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long.
Watch over what is within you, shut up the avenues that connect you with what is external;--much knowledge is pernicious. I (will) proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding (element); I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing (element).
There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigour. I maintain the (original) unity (of these elements), and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay.'
Huangdi twice bowed low with his head to the ground, and said, 'In Guang Chenzi we have an example of what is called Heaven'. The other said, 'Come, and I will tell you:--(The perfect Tao) is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can be reached. He who attains to my Tao, if he be in a high position, will be one of the August ones, and in a low position, will be a king.
He who fails in attaining it, in his highest attainment will see the light, but will descend and be of the Earth. At present all things are produced from the Earth and return to the Earth.
Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure.
If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it; they may all die, and I will abide alone!'”
[Book XI - Zai Yu or ‘Let it Be’- Legge]
If those practising neidan (inner alchemy) can only see the light; they would progress no further in the attainment of Tao.
They would need to witness the interchanging of the Dark and the Light; Yin Yang; Forms and Emptiness before they can enter the Mysterious Gate(s).
However, aspiring first class scholars – the right persons for Tao – who have had correctly practised the Circulation of the Light over the years would be able to see the manifestations of what Guang Chenzi had had described – most of which have already been embedded in the Tao Te Ching for more than 2,500 years.
This includes seeing splendid Heaven, another eternal signpost of the Way.
Now as to whether or not Zhuangzi - a follower of Laozi according to the Grand Historian, Sima Qian - was a first class scholar of Tao, he for certain knew something about the Circulation of the Light.
Since in the chapter on Xin Zhai or ‘Fasting of the Mind’, he had had described the early stages of its practice including that of seeing the light:
“Look at that aperture (left in the wall);--the empty apartment is filled with light through it.”
In addition to Xin Zhai, there is an excerpt from the texts of Zhuangzi on a purported discussion between Huangdi (the legendary Yellow Emperor) and his teacher, Guang Chenzi - one of the earliest Daoist celestial immortals – which also relates to the Circulation of the Light.
I have broken up the excerpt into smaller paragraphs with key phrases highlighted (in italics or bold) - for readers - to make it easier to understand and simpler to follow:-
“Guang Chenzi hastily rose, and said, 'A good question! Come and I will tell you the perfect Tao. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct.
You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force;--then you may live for long.
When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long.
Watch over what is within you, shut up the avenues that connect you with what is external;--much knowledge is pernicious. I (will) proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding (element); I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing (element).
There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigour. I maintain the (original) unity (of these elements), and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay.'
Huangdi twice bowed low with his head to the ground, and said, 'In Guang Chenzi we have an example of what is called Heaven'. The other said, 'Come, and I will tell you:--(The perfect Tao) is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can be reached. He who attains to my Tao, if he be in a high position, will be one of the August ones, and in a low position, will be a king.
He who fails in attaining it, in his highest attainment will see the light, but will descend and be of the Earth. At present all things are produced from the Earth and return to the Earth.
Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure.
If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it; they may all die, and I will abide alone!'”
[Book XI - Zai Yu or ‘Let it Be’- Legge]
If those practising neidan (inner alchemy) can only see the light; they would progress no further in the attainment of Tao.
They would need to witness the interchanging of the Dark and the Light; Yin Yang; Forms and Emptiness before they can enter the Mysterious Gate(s).
However, aspiring first class scholars – the right persons for Tao – who have had correctly practised the Circulation of the Light over the years would be able to see the manifestations of what Guang Chenzi had had described – most of which have already been embedded in the Tao Te Ching for more than 2,500 years.
This includes seeing splendid Heaven, another eternal signpost of the Way.
Sunday, June 24, 2012
“Your Tao is different from mine!”
“Your Tao is different from mine!” exclaimed the German (?) out of exasperation over the inability by his fellows ‘Zhuangzists’ (a term coined by them) and him in Tao Speaks to effectively counter my substantiated assertions that their icon, Zhuangzi, had indeed defamed the Confucian paragons of virtue – Yao and Shun, King Ji (father of King Wen), King Wu, and Zhougong (the Duke of Zhou) in one of his texts, Tao Kih or The robber Kih.
But I liked his honesty in saying that his Tao is different from mine. Ardent followers of Zhuangzi would probably share his sentiments.
There is nothing really wrong in following a follower of Laozi and Huangdi (the Yellow Emperor) to learn about Tao. Most would be more than impressed by the elaborate oratory skills and the fluent expressions of Zhuangzi, an eminent orator during the Warring States era according to Sima Qian, the noted Han Grand Historian. Only Tsou Yen, his peer, who wrote a very long treatise on Yin Yang, could match his oratory skills, according to Sima.
But no one needs oratory skills to cultivate Tao.
From observations over the past decade, people have had hindered their own progress in the learning of Tao, neidan, and/or the Book of Changes, when they adopt the bias and prejudices of Zhuangzi against all things Confucian. While even rulers of the Warring States found the theories of Zhuangzi difficult to put into practice, we find many of his modern followers on the Web trying to do the impossible.
Over the past few years, more and more Westerners who learn Tao have wizened up to the fact that most Daoists cultivate Tao and Te in line in with the Tao Te Ching (and not that of Zhuangzi).
Therefore, if the German ever visit his Daoist friends in the East, it would be unsurprising if his friends in all honesty tell him that, “Your Tao is different from ours!”
This would probably also explain why the Tao Speaks forum has become defunct in recent years.
But I liked his honesty in saying that his Tao is different from mine. Ardent followers of Zhuangzi would probably share his sentiments.
There is nothing really wrong in following a follower of Laozi and Huangdi (the Yellow Emperor) to learn about Tao. Most would be more than impressed by the elaborate oratory skills and the fluent expressions of Zhuangzi, an eminent orator during the Warring States era according to Sima Qian, the noted Han Grand Historian. Only Tsou Yen, his peer, who wrote a very long treatise on Yin Yang, could match his oratory skills, according to Sima.
But no one needs oratory skills to cultivate Tao.
From observations over the past decade, people have had hindered their own progress in the learning of Tao, neidan, and/or the Book of Changes, when they adopt the bias and prejudices of Zhuangzi against all things Confucian. While even rulers of the Warring States found the theories of Zhuangzi difficult to put into practice, we find many of his modern followers on the Web trying to do the impossible.
Over the past few years, more and more Westerners who learn Tao have wizened up to the fact that most Daoists cultivate Tao and Te in line in with the Tao Te Ching (and not that of Zhuangzi).
Therefore, if the German ever visit his Daoist friends in the East, it would be unsurprising if his friends in all honesty tell him that, “Your Tao is different from ours!”
This would probably also explain why the Tao Speaks forum has become defunct in recent years.
Wednesday, August 29, 2007
Only colours and light remain
Forms and emptiness have long gone
Only colours remain
Once where the gates were
Only colours remain
Mountains and clouds no longer exist
Whence can I see heaven again?
No more beautiful sights in space
Nor flying snow and the rain
Immortals continue to sing
Who sits still while the body shakes?
With rocking of the head
Amidst the lotus twirls
Is that the spirit?
Or a dazzle of lights
Bubbling of water
A peal of thunder
Did Kan and Li copulate?
During the twists and turns
The continuous shaking of the head
Or when the arms wildly swing
Time has flown
Four times more months to go
The usual warming
For non being to grow
Spiritual masters thought they know
Until Buddha said, ‘Nothing’s wrong with you.’
Innocence for the year
Or is the warm sensation, a premonition?
Is one pure?
Is one still
Whom to ask
When only colours and light remain
Where the path is less trodden
Only Zhen Ren and divinities know
What to do or not to do
To climb the steps of heaven
For only colours and light remain
References:
Diamond Sutra; Tao Te Ching; Secret of the Golden Flower; Hundred Characters stele; Shurangama Sutra; Hui Ming Ching; The Zhouyi; and Zhuangzi on Guangchengzi teaching Huangdi how to fly to heaven.
Only colours remain
Once where the gates were
Only colours remain
Mountains and clouds no longer exist
Whence can I see heaven again?
No more beautiful sights in space
Nor flying snow and the rain
Immortals continue to sing
Who sits still while the body shakes?
With rocking of the head
Amidst the lotus twirls
Is that the spirit?
Or a dazzle of lights
Bubbling of water
A peal of thunder
Did Kan and Li copulate?
During the twists and turns
The continuous shaking of the head
Or when the arms wildly swing
Time has flown
Four times more months to go
The usual warming
For non being to grow
Spiritual masters thought they know
Until Buddha said, ‘Nothing’s wrong with you.’
Innocence for the year
Or is the warm sensation, a premonition?
Is one pure?
Is one still
Whom to ask
When only colours and light remain
Where the path is less trodden
Only Zhen Ren and divinities know
What to do or not to do
To climb the steps of heaven
For only colours and light remain
References:
Diamond Sutra; Tao Te Ching; Secret of the Golden Flower; Hundred Characters stele; Shurangama Sutra; Hui Ming Ching; The Zhouyi; and Zhuangzi on Guangchengzi teaching Huangdi how to fly to heaven.
Wednesday, March 28, 2007
A tale of three Chinese professors
With time on my hands last night, one ventured to take a look at three articles of interest by Chinese professors at the Center for Zhouyi and Ancient Chinese Philosophy, China. Being professors of ancient Chinese philosophy it goes without saying that they are learned and know their subject matter well. Here is a brief comment on each article.
The article (code 351) by Professor Jin Shengyang of Sichuan University, Chengdu, depicts a meticulous scholarly approach to the subject on Yi diagrams. While he did much research and probably put in his best efforts to write the article, he could have made it a tad simpler and easier for earnest Yi students and scholars alike to follow. One lost interest trying to figure out who each named local personalities were. Perhaps in his eagerness to present his research, the professor forgot about what is indicated in the Great Treatise: What is easy, is easy to know; what is simple, is easy to follow. He who is easy to know attains fealty. He who is easy to follow attains works.
Professor Huang Qing-xuan of Taiwan Normal University is quite a character and has a novel approach to the understanding of Tao in his article (code 335) on “One Yin and one Yang is called Dao”. He had used sources from the Great Treatise and quotes from less well known Neo Confucians to support his own understanding of Tao. He paraphrased this line: That which lets now the dark, now the light appear is tao into “One Yin and one Yang is called Tao.” While he noted that both Cheng Yi and Zhu Xi insisted Yin Yang represents Qi not Tao, according to him, they had said that “one Yin and one Yang represent the Dao”. Then the professor quoted other and later Neo Confucians who claimed that Taiji is called Tao, while under the same breath, he mentioned that Zhou Dunyi had indicated that Wuji produces Taiji, to support his theory. Surely we cannot just rely on lesser known Neo Confucians to come to a clearer understanding of Tao? Perhaps if Professor Huang had delved into Daoist texts like the Tao Te Ching, Neiyeh, Secrets of the Golden Flower, Lu’s Hundred Characters and Buddhist scriptures like the Dhammapada, the Shurangama, and the Diamond Sutra, he could have come to a different conclusion. Or did he confuse the Center (Taiji) with Tao?
My Daoist friend when asked today said, “Tao is so vast that anyone can infer anything to it.”
Professor Tang Yi-jie of Shandong and Beijing Universities seems to have attended the same school as mine. If you read his article (code 330) on ‘Yi is what the Dao of heaven and that of human’, it is quite apparent we quote almost the same sources (Confucian books, Chinese Classics and Buddhist scriptures) and cardinal virtues (including the hidden virtue) to support our understanding of the Yi, heaven and Tao. If you read the article, it is also quite obvious that Professor Tang articulates his in-depth knowledge of the Yi, the classics and books better than me and with much more clarity, especially on the unity of heaven and human. Overall, a well presented article, one may say.
While reading the well written article, Western Daoists should take note of this comment of Professor Tang: “Zhuangzi was shaded by the heaven but did not know human.” Understand his reasons for saying that before devout Zhuangzi followers get upset. If you wish to dream like a butterfly, no one can ever stop you. Not the eastern Daoists (and heavenly immortals), the Confucians nor the Buddhists.
One hopes that the three professors would not be offended by my constructive criticism, if any. Perhaps they may or may not listen to what this sincere student of the Yi and Tao has to say. Allan who?!
The three articles can be sourced at
http://Zhouyi.sdu.edu.cn/english/
The article (code 351) by Professor Jin Shengyang of Sichuan University, Chengdu, depicts a meticulous scholarly approach to the subject on Yi diagrams. While he did much research and probably put in his best efforts to write the article, he could have made it a tad simpler and easier for earnest Yi students and scholars alike to follow. One lost interest trying to figure out who each named local personalities were. Perhaps in his eagerness to present his research, the professor forgot about what is indicated in the Great Treatise: What is easy, is easy to know; what is simple, is easy to follow. He who is easy to know attains fealty. He who is easy to follow attains works.
Professor Huang Qing-xuan of Taiwan Normal University is quite a character and has a novel approach to the understanding of Tao in his article (code 335) on “One Yin and one Yang is called Dao”. He had used sources from the Great Treatise and quotes from less well known Neo Confucians to support his own understanding of Tao. He paraphrased this line: That which lets now the dark, now the light appear is tao into “One Yin and one Yang is called Tao.” While he noted that both Cheng Yi and Zhu Xi insisted Yin Yang represents Qi not Tao, according to him, they had said that “one Yin and one Yang represent the Dao”. Then the professor quoted other and later Neo Confucians who claimed that Taiji is called Tao, while under the same breath, he mentioned that Zhou Dunyi had indicated that Wuji produces Taiji, to support his theory. Surely we cannot just rely on lesser known Neo Confucians to come to a clearer understanding of Tao? Perhaps if Professor Huang had delved into Daoist texts like the Tao Te Ching, Neiyeh, Secrets of the Golden Flower, Lu’s Hundred Characters and Buddhist scriptures like the Dhammapada, the Shurangama, and the Diamond Sutra, he could have come to a different conclusion. Or did he confuse the Center (Taiji) with Tao?
My Daoist friend when asked today said, “Tao is so vast that anyone can infer anything to it.”
Professor Tang Yi-jie of Shandong and Beijing Universities seems to have attended the same school as mine. If you read his article (code 330) on ‘Yi is what the Dao of heaven and that of human’, it is quite apparent we quote almost the same sources (Confucian books, Chinese Classics and Buddhist scriptures) and cardinal virtues (including the hidden virtue) to support our understanding of the Yi, heaven and Tao. If you read the article, it is also quite obvious that Professor Tang articulates his in-depth knowledge of the Yi, the classics and books better than me and with much more clarity, especially on the unity of heaven and human. Overall, a well presented article, one may say.
While reading the well written article, Western Daoists should take note of this comment of Professor Tang: “Zhuangzi was shaded by the heaven but did not know human.” Understand his reasons for saying that before devout Zhuangzi followers get upset. If you wish to dream like a butterfly, no one can ever stop you. Not the eastern Daoists (and heavenly immortals), the Confucians nor the Buddhists.
One hopes that the three professors would not be offended by my constructive criticism, if any. Perhaps they may or may not listen to what this sincere student of the Yi and Tao has to say. Allan who?!
The three articles can be sourced at
http://Zhouyi.sdu.edu.cn/english/
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