Generations of Chinese sages, the wise, and the learned have had studied the Book of Changes (I Ching / Yijing) - down the few millennia of its existence - because the ancient classic is profound and contains much wisdom on human nature and fate, and on the cosmos. Their experiential and wise commentary - collectively known as the Ten Wings - on the Zhou Book of Changes (Zhouyi) also provide a historical guidance as to what local and/or global phenomena can happen on Earth that would affect peoples of the world.
Going by the several global omens published over the years in this blog before their actual unfolding, regular readers could find cause to agree to the foregoing paragraph. In the event that some remain skeptical, perhaps this third article on that great light from Heaven can move them a wee bit closer to accepting the profundity of the Book of Changes.
In the Book of Changes it is said that Heaven (Qian) send down the Light to Earth (Kun) to help Man (Ren) via the nine in the fourth place of Hexagram 12 Pi / Stagnation.
As indicated in previous articles on the topic, this phenomenon has occurred and has escaped the notice of the current crop of Yijing experts and scholars in the world. Nothing to be ashamed about since this particular phenomenon could probably be way over their heads even if they happen to be eminent ancient Chinese philosophy scholars because of their beliefs and interpretation-skill limitations on omens and on phenomena.
If we have read the Book of Changes, the Tao Te Ching, and the Analects of Confucius or any combination of them for decades and still doubt that Heaven has a moral will including that of sending down the great light to help people on Earth in times of dire need, we can be considered having read ‘dead books’. It would also show that we do not quite understand Man’s relationship with Heaven and Earth.
Several hundreds of millions of people have suffered tremendous hardship since the 2008 Global Financial and Credit Crises caused by encouraged human avarice, incompetent regulators, corruption of power, and which include those suffering under the hands of inhumane and unjust rulers. Many have lost their jobs – their usual means of livelihood -, lost their houses, life savings, and share investments because of these man-made crises.
Those who had died of hunger or extreme cold, or had committed suicide because of the crises are beyond rescue. But those who have withstood the shocks and hardships could still find hope.
In such dark and difficult times, Heaven has sent down the great light to Earth in 2011 to help the peoples of the world. The Book of Changes told this student about this happy global omen in early 2011. This particular omen was later confirmed by another divine source. (See later)
In this article, the question to address is who did Heaven send to help the peoples of the world?
The ideal divinity or great light from Heaven would be Guan Yin since the multitude is suffering severe financial hardship and extreme stress. Since Guan Yin or Avalokitesvara (in Sanskrit) is known to Daoist devotees as the Goddess of Mercy. Her devotees believe that in times of extreme distress their prayers to Guan Yin will more often than not be answered. And thereafter they will feel peace in their heart / mind (Xin).
To the Buddhists, Avalokitesvara has reached the ranks of Bodhisattvas - a level below that of Buddhas. Therefore a Bodhisattva can only be considered the rank of a minister and not that of a ruler.
Now deep thinkers, Yijing experts and scholars would know that in Yi studies, the line in the fourth place represents that of a minister, and since the Bodhisattva is a rank or a level below Buddha - the ruler represented by the line in the fifth place – Guan Yin Bodhisattva can represent that great light from Heaven sent down to Earth to help the peoples.
And Guan Yin, the Goddess of Mercy, would be the ideal candidate from Heaven for helping people in extreme distress, is it not? The received happy global omen from the Book of Changes was confirmed months later by the accurate Guan Yin Oracle.
Therefore the great light sent down by Heaven in 2011 is none other than Guan Yin, the Goddess of Mercy, or Avalokitesvara Bodhisattva.
Before non believers and skeptics bray in disbelief, read the various recent articles on “An accurate Guan Yin Oracle” and examine if what are stated therein make sense and relate to this great light from Heaven.
Writing those articles and elaborating on what Guan Yin had indicated in her accurate oracle could be one way to assist the gods to help the people. (Refer to the Great Treatise for further information)
Cheerio!
Monday, October 14, 2013
Sunday, September 08, 2013
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!
All rights reserved.
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!
All rights reserved.
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.
Thursday, July 11, 2013
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)
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)
Thursday, June 20, 2013
That great light from Heaven (2)
With our recent discussions on the Circulation of the Light, some Yijing aficionados may feel neglected since they think that the particular topic has no relevance with the studies of the Book of Changes.
Let me assure all readers that the Light has everything to do with the ancient Book of Changes; Heaven, Man, and Earth.
Similar to an omen, this Light is a phenomenon. And it could be too deep and profound for deep thinkers, Yijing experts and scholars alike; since even the acknowledged whiz kid Wang Bi may not quite know what the Light is or can represent.
For the Book of Changes, the Tao Te Ching (Daoist), the Shurangama Sutra (Buddhist), and the Hindu Sutras teach about this Light. And Lu Dongbin, a Daoist celestial immortal, had had explained in his Secret of the Golden Flower what this Light is all about.
The holy sages who wrote the Book of Changes however go even much deeper into it with an indication that Heaven (Qian) can send down the Light to Earth (Kun) to help Man (Ren) via the line in the fourth place of Hexagram 12 Pi / Stagnation.
And Heaven has done exactly that in 2011 by sending down the Great Light to help the people. (Refer to the article on “The returning great light” on February 4, 2011 if interested.)
The particular prognostication is a happy global omen which is still unfolding in the world today.
In the Commentary on the Decision (the 1st and 2nd Wings) of Hexagram 42 Yi / Increase, Confucius commented:
“Decreasing what is above and increasing what is below; then the joy of the people is boundless.
What is above places itself under what is below: This is the way of the great light. And it furthers one to undertake something: Central, correct, and blessed.” [W/B]
With his commentary, it shows that Confucius knew about the great light. So did Zhuge Liang or Kongming if you understand well his twelfth prophecy in the Ma Qian Ke.
Similar to the ominous global omen which started to unfold in September 2008 before our very eyes when Heaven and Earth closed with no Tao on Earth, this happy global omen of Heaven sending down the great light would also remain unrecognized – probably for centuries more to come - if left untold.
And if the current crop of Yijing experts and scholars in the world do not quite understand the phenomena of global omens and the Light, who would the multitude turn to for the answers?
Therefore in the first article on “That great light from Heaven” dated February 16, 2012, I have asked the esoteric and the deep thinkers to come up with reasons as to why the great light was sent, what or whom does it represent, how this light can help the people, and who these people are?
Apparently the questions remain too deep and profound for these particular readers since there was no response at all; even though I have had indicated that a complete set of answers can be found in the Wilhelm translation.
There is still some time for those who want to do the homework and come forth with their thoughts on the phenomenon of Heaven sending down the great light. It is not really that difficult if you put your heart into it.
If deep thinkers, expert Yijing aficionados and Sinologists reading the article on “The returning great light” on February 4, 2011 have done their proper homework, they would have known who the Great Light from Heaven is. That would be a good start.
To be continued.
Let me assure all readers that the Light has everything to do with the ancient Book of Changes; Heaven, Man, and Earth.
Similar to an omen, this Light is a phenomenon. And it could be too deep and profound for deep thinkers, Yijing experts and scholars alike; since even the acknowledged whiz kid Wang Bi may not quite know what the Light is or can represent.
For the Book of Changes, the Tao Te Ching (Daoist), the Shurangama Sutra (Buddhist), and the Hindu Sutras teach about this Light. And Lu Dongbin, a Daoist celestial immortal, had had explained in his Secret of the Golden Flower what this Light is all about.
The holy sages who wrote the Book of Changes however go even much deeper into it with an indication that Heaven (Qian) can send down the Light to Earth (Kun) to help Man (Ren) via the line in the fourth place of Hexagram 12 Pi / Stagnation.
And Heaven has done exactly that in 2011 by sending down the Great Light to help the people. (Refer to the article on “The returning great light” on February 4, 2011 if interested.)
The particular prognostication is a happy global omen which is still unfolding in the world today.
In the Commentary on the Decision (the 1st and 2nd Wings) of Hexagram 42 Yi / Increase, Confucius commented:
“Decreasing what is above and increasing what is below; then the joy of the people is boundless.
What is above places itself under what is below: This is the way of the great light. And it furthers one to undertake something: Central, correct, and blessed.” [W/B]
With his commentary, it shows that Confucius knew about the great light. So did Zhuge Liang or Kongming if you understand well his twelfth prophecy in the Ma Qian Ke.
Similar to the ominous global omen which started to unfold in September 2008 before our very eyes when Heaven and Earth closed with no Tao on Earth, this happy global omen of Heaven sending down the great light would also remain unrecognized – probably for centuries more to come - if left untold.
And if the current crop of Yijing experts and scholars in the world do not quite understand the phenomena of global omens and the Light, who would the multitude turn to for the answers?
Therefore in the first article on “That great light from Heaven” dated February 16, 2012, I have asked the esoteric and the deep thinkers to come up with reasons as to why the great light was sent, what or whom does it represent, how this light can help the people, and who these people are?
Apparently the questions remain too deep and profound for these particular readers since there was no response at all; even though I have had indicated that a complete set of answers can be found in the Wilhelm translation.
There is still some time for those who want to do the homework and come forth with their thoughts on the phenomenon of Heaven sending down the great light. It is not really that difficult if you put your heart into it.
If deep thinkers, expert Yijing aficionados and Sinologists reading the article on “The returning great light” on February 4, 2011 have done their proper homework, they would have known who the Great Light from Heaven is. That would be a good start.
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.
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