Over at the Taobums, of which I am no longer a member for about a year now, there are some interesting ongoing discussions on neidan (inner alchemy) and its related meditation.
A proponent - who claims to be a master of a new ‘Daoist’ sect – advocates sitting meditation (Dazou) which leads to enlightenment while his opponent – who claims to be a student of a Wuliupai teacher in China – suggests that according to his teacher the particular meditation would dissipate yang jing (essence) and lead to death.
The proponent provided various quotations from Wang Chongyang (the founder) and some of his seven students of Quanzhen to support his contention that sitting meditation is vital to achieving immortality while the Wuliupai student quoted his teacher’s indications and challenged the real achievements of those who only sit in meditation (Dazou). (Wu-Liu-pai was co-founded by a Quanzhen disciple, Wu Chungxu and a Chan Buddhist, Liu Huayang.)
To add to the confusion, they also mentioned the opposing priority given in the cultivation of human nature (Xing) and fate (Ming) between the so-called Northern and Southern schools of Quanzhen. One school apparently cultivates Xing first while the other school starts with Ming cultivation. Of course they have also read about such priorities from translated texts – whether such priorities actually exist will by and large depend on the integrity of the respective translators and their experiential knowledge of neidan, if any.
As more and more of these translations of texts appear in the bookstores or online in years to come – since Quanzhen has taken in more students from the West over the past decade or so - the unscrupulous would venture to claim that they have learned neidan (inner alchemy) from Quanzhen and thereafter start to teach an academic version of it, if any, to unsuspecting students. If readers want to see a good example of this, read the latest threads under the Daoist discussion section between the proponent and his opponent to discern the fake.
To be fair, meditation is an integral part of neidan. But just any sitting meditation (Dazou) does not lead to enlightenment. Neither would a sitting meditation lead to death. Of course those including masters practising the incorrect type of meditation would not be able to prolong life (Ming) and therefore will die younger than many of their peers and students expect. For fate (Ming) is not that easy to change.
Little do outsiders know that neidan practice is a closely guarded secret in Quanzhen? Therefore its texts do not reveal the entire neidan process. This would accord with ancient established order. While Quanzhen has more than their fair share of Daoist celestial immortals compared to the other mainstream Daoist sects, many of their disciples down its history have also failed to attain immortality. (This upholds the closely guarded secret comment.)
Therefore anyone not from that particular school should not make false claims that they know and are able to teach the neidan practice of Quanzhen. Probably a fair warning is given to the fake and other unscrupulous persons, if they happened to read this article, in case they do not realize that Quanzhen celestial immortals could make it a point to punish and teach them a lesson. And culprits will have no place all under heaven to hide!
Among the ignorant in Taobums, some ‘Chan Buddhists’ do not even know that ‘turning the light around’ is more or less a New Age invention and so is the term, ‘sudden enlightenment’. They tend to think that ‘turning the light around’ is ancient neidan practice which is far from the truth.
Did they not read of the indication by Quanzhen Patriarch Lu Dongbin that the Chan Buddhists’ contemplation does not give rise to the witnessing of eternal signposts of Tao? (It is quite obvious they did not, since they favor the Secret of the Golden Flower translation by Thomas Cleary over that of Richard Wilhelm’s.) Did they not know that there are some eternal signposts of Tao indicated by the Buddha in the Shurangama Sutra? Did they not realize that the Taobums so-claimed expert of ‘turning the light around’ and who has had experienced ‘sudden enlightenment’ has never ever witnessed any eternal signposts of Tao – which upholds the indication by Lu Dongbin in his Secret of the Golden Flower.
So whether or not, these ‘Chan Buddhists’ are following the ancient neidan practice of the Holy Sages, Laozi and the Buddha; or some New Age inventions (which some learned Daoists consider deviant practices or bypaths for want of a better word) is for readers to determine.
When we are serious in purpose, we do not fool around with things profound. Knowing how to translate Quanzhen texts does not make one a neidan expert. The dual cultivation of human nature (Xing) and fate (Ming) is a lengthy and thorough process. And only those who have witnessed the confirmation signs of the Circulation of the Light – major eternal signposts of Tao – show good aptitude according to Lu Dongbin.
Therefore do not make out as if you are an expert or an authority on the profound subject when it is clear to those knowledgeable that you know next to nothing about neidan.
P.S.
Soon it would be Christmas therefore any Chan Buddhist reading this article should exercise some restraint and not start shooting. You could shoot your foot by accident! At the very least wait for the forthcoming article titled, “Circulation of the Light and Hui Ming Ching”. If after reading it, you still insist that “turning the light around” is what the Buddha taught and what Lu Dongbin has had indicated in the Secret of the Golden Flower, by all means, stand and deliver. Your patience could turn out to be a face saver.
Monday, December 16, 2013
Thursday, November 07, 2013
Circulation of the Light and Zah Yung Ching
The Zah Yung Ching or Classic of the Directory for a Day is the simplest and shortest of the translated Daoist texts made available on the Web. It contains only three stages for cultivators to return to Tao. While it is easy and simple to understand, without the necessary accompanying experience, few would actually know what the neidan (inner alchemy) processes - indicated therein - encompass.
The first stage where millions of Tao cultivators down the ages start their neidan practice has been discussed in the article titled ‘The way to prolonging life’ on May 25, 2010. Without proper guidance and/or aptitude many would struggle to accomplish the way to prolong life. If we go by the indication of Zhong Liquan, the second patriarch of Quanzhen and the teacher of Lu Dongbin, that there are three types of Daoist immortals, those having achieved the way to prolong life - in stage one - could be considered human immortals. (Ren Xian)
In the second stage, it is said:
“During the twelve [Chinese double] hours of the day let one's thoughts be constantly fixed on absolute Purity. Where one thought (of a contrary kind) does not arise, we have what we call Purity; where nothing (of a contrary kind) enters the Tower of Intelligence (= the mind), we have what we call the Undefiled.
The body is the house of the breath; the mind is the lodging of the spirit. As the thoughts move, the spirit moves; as the spirit moves, the breath is distributed. As the thoughts rest, the spirit rests when the spirit rests, the breath is collected.
The true powers of the five elements unite and form the boat-like cup of jade, (after partaking of which), the body seems to be full of delicious harmony. This spreads like the unguent of the chrismal rite on the head.
Walking, resting, sitting, sleeping, the man feels his body flexible as the wind, and in his belly a sound like that of thunder. His ears hear the songs of the Immortals that need no aid from any instrument; vocal without words, and resounding without the drum.
The spirit and the breath effect a union and the bloom of childhood returns. The man beholds scenes unfolded within him; Spirits of themselves speak to him; he sees the things of vacuity, and finds himself dwelling with the Immortals.
He makes the Great Elixir, and his spirit goes out and in at its pleasure. He has the longevity of heaven and earth, and the brightness of the sun and moon. He has escaped from the toils of life and death.”
[Zah Yung King or Classic of a Directory for a day – translated by James Legge]
Whenever I read the many claims by claimants in Daoist forums on how they have reached very far with the Circulation of the Light, I shake my head from left to right. Whatever they had said about their practice is more often than not incorrect. This includes those who claimed of having ‘sudden enlightenment’ experiences which could be due in part to their wild imagination (probably a better word for delusion).
Nothing wrong with that since many of the so-called masters on the web nowadays also claimed that their methods – passed down from dubious lineages – lead to enlightenment. But from a cursory glance of their list of methods, the neidan practice is upside down.
The great Carl Jung was probably correct when he indicated in the Richard Wilhelm’s translation of the Secret of the Golden Flower, that the practice is not suitable for the West because of their differences in psyche and beliefs with the Chinese and in their culture.
For most ethnic Chinese are brought up and taught by their parents (and in school) that virtues (DE) are of great importance in life. The well educated amongst them would read the four Confucian books and the five Classics as part of culture.
Deep thinkers and Yijing aficionados worth their salt would know that virtues are embedded in the Zhou Book of Changes and the Ten Wings. Yet many aficionados in the West study the Yijing as if the virtues are non-existent, not relevant, or can be ignored – since they say that these virtues belong to the Confucians. Similar arguments are proffered – if at all – by those learning Dao or practising ‘neidan’ in the West. Therefore they can be equally confused as to what constitutes Virtues (DE) in the Dao De Jing (or Tao Te Ching).
Limited by their own bias towards virtues, these Yijing aficionados together with those learning Dao or those practising ‘neidan’ in the West will probably not proceed far in their studies of the respective ancient profound fields.
For the three great ancient sages – Laozi, Confucius, and Buddha – and Mencius had had also taught that virtues are of great importance to life and mankind. (Please read the Tao Te Ching, the four Confucian books, and the Dhammapada for your own benefit and knowledge.)
Similar to the Tao Te Ching and the Yin Fu Ching, the Zah Yung Ching also indicates the importance of purity or goodness. For without virtues how can anyone become pure or good? And do remember that Heaven is on the side of the good.
While millions of Tao scholars down the ages struggle at stage one trying to prolong life, the more proficient top scholars could have squeezed through to this second stage where they try to escape the toils of life and death.
The legendary Zhang Sanfeng in his commentary on the Hundred Character Stele of Lu Dongbin had indicated that he himself had reached this second stage. Zhang Sanfeng said that he was able to hear the Songs of the Immortals and possessed the ability to know the future. At the time of the commentary, he probably had become an Earthly Immortal. (Di Xian)
In case, those who are really practising the Circulation of the Light think that this second stage can be reached easily, think again. They would have to witness several eternal signposts of Tao before they can climb out of the first stage to the second.
Proficient top scholars of Tao who have entered the Mysterious Gates and having seen the delights of Heaven similar to Guang Zhengzi - the ancient Daoist Celestial Immortal and teacher of the Yellow Emperor – may sooner or later reach this second stage.
How far these top scholars can proceed in the second stage will by and large depend on their own self cultivation and on Heaven (and therefore Fate / Destiny).
For this is the stage where top scholars have to use their deep knowledge of the Book of Changes and especially that of Heaven (Qian / Time) and of Earth (Kun / Space) to witness Change (which encompass all types of change). This is where the alchemical mixing and melting (involving Kan and Li) and transformation happen. As spiritual clarity (Shen Ming) reaches its height.
At this second stage, the more important eternal signposts of Tao – Songs of the Immortals that need no aid from any instrument; vocal without words, and resounding without the drum; and various others* – can be witnessed.
But how would I know that?
*Specifics have since been deleted on Nov 18, 2013 to conform to the ancient established order.
The first stage where millions of Tao cultivators down the ages start their neidan practice has been discussed in the article titled ‘The way to prolonging life’ on May 25, 2010. Without proper guidance and/or aptitude many would struggle to accomplish the way to prolong life. If we go by the indication of Zhong Liquan, the second patriarch of Quanzhen and the teacher of Lu Dongbin, that there are three types of Daoist immortals, those having achieved the way to prolong life - in stage one - could be considered human immortals. (Ren Xian)
In the second stage, it is said:
“During the twelve [Chinese double] hours of the day let one's thoughts be constantly fixed on absolute Purity. Where one thought (of a contrary kind) does not arise, we have what we call Purity; where nothing (of a contrary kind) enters the Tower of Intelligence (= the mind), we have what we call the Undefiled.
The body is the house of the breath; the mind is the lodging of the spirit. As the thoughts move, the spirit moves; as the spirit moves, the breath is distributed. As the thoughts rest, the spirit rests when the spirit rests, the breath is collected.
The true powers of the five elements unite and form the boat-like cup of jade, (after partaking of which), the body seems to be full of delicious harmony. This spreads like the unguent of the chrismal rite on the head.
Walking, resting, sitting, sleeping, the man feels his body flexible as the wind, and in his belly a sound like that of thunder. His ears hear the songs of the Immortals that need no aid from any instrument; vocal without words, and resounding without the drum.
The spirit and the breath effect a union and the bloom of childhood returns. The man beholds scenes unfolded within him; Spirits of themselves speak to him; he sees the things of vacuity, and finds himself dwelling with the Immortals.
He makes the Great Elixir, and his spirit goes out and in at its pleasure. He has the longevity of heaven and earth, and the brightness of the sun and moon. He has escaped from the toils of life and death.”
[Zah Yung King or Classic of a Directory for a day – translated by James Legge]
Whenever I read the many claims by claimants in Daoist forums on how they have reached very far with the Circulation of the Light, I shake my head from left to right. Whatever they had said about their practice is more often than not incorrect. This includes those who claimed of having ‘sudden enlightenment’ experiences which could be due in part to their wild imagination (probably a better word for delusion).
Nothing wrong with that since many of the so-called masters on the web nowadays also claimed that their methods – passed down from dubious lineages – lead to enlightenment. But from a cursory glance of their list of methods, the neidan practice is upside down.
The great Carl Jung was probably correct when he indicated in the Richard Wilhelm’s translation of the Secret of the Golden Flower, that the practice is not suitable for the West because of their differences in psyche and beliefs with the Chinese and in their culture.
For most ethnic Chinese are brought up and taught by their parents (and in school) that virtues (DE) are of great importance in life. The well educated amongst them would read the four Confucian books and the five Classics as part of culture.
Deep thinkers and Yijing aficionados worth their salt would know that virtues are embedded in the Zhou Book of Changes and the Ten Wings. Yet many aficionados in the West study the Yijing as if the virtues are non-existent, not relevant, or can be ignored – since they say that these virtues belong to the Confucians. Similar arguments are proffered – if at all – by those learning Dao or practising ‘neidan’ in the West. Therefore they can be equally confused as to what constitutes Virtues (DE) in the Dao De Jing (or Tao Te Ching).
Limited by their own bias towards virtues, these Yijing aficionados together with those learning Dao or those practising ‘neidan’ in the West will probably not proceed far in their studies of the respective ancient profound fields.
For the three great ancient sages – Laozi, Confucius, and Buddha – and Mencius had had also taught that virtues are of great importance to life and mankind. (Please read the Tao Te Ching, the four Confucian books, and the Dhammapada for your own benefit and knowledge.)
Similar to the Tao Te Ching and the Yin Fu Ching, the Zah Yung Ching also indicates the importance of purity or goodness. For without virtues how can anyone become pure or good? And do remember that Heaven is on the side of the good.
While millions of Tao scholars down the ages struggle at stage one trying to prolong life, the more proficient top scholars could have squeezed through to this second stage where they try to escape the toils of life and death.
The legendary Zhang Sanfeng in his commentary on the Hundred Character Stele of Lu Dongbin had indicated that he himself had reached this second stage. Zhang Sanfeng said that he was able to hear the Songs of the Immortals and possessed the ability to know the future. At the time of the commentary, he probably had become an Earthly Immortal. (Di Xian)
In case, those who are really practising the Circulation of the Light think that this second stage can be reached easily, think again. They would have to witness several eternal signposts of Tao before they can climb out of the first stage to the second.
Proficient top scholars of Tao who have entered the Mysterious Gates and having seen the delights of Heaven similar to Guang Zhengzi - the ancient Daoist Celestial Immortal and teacher of the Yellow Emperor – may sooner or later reach this second stage.
How far these top scholars can proceed in the second stage will by and large depend on their own self cultivation and on Heaven (and therefore Fate / Destiny).
For this is the stage where top scholars have to use their deep knowledge of the Book of Changes and especially that of Heaven (Qian / Time) and of Earth (Kun / Space) to witness Change (which encompass all types of change). This is where the alchemical mixing and melting (involving Kan and Li) and transformation happen. As spiritual clarity (Shen Ming) reaches its height.
At this second stage, the more important eternal signposts of Tao – Songs of the Immortals that need no aid from any instrument; vocal without words, and resounding without the drum; and various others* – can be witnessed.
But how would I know that?
*Specifics have since been deleted on Nov 18, 2013 to conform to the ancient established order.
Monday, October 14, 2013
That great light from Heaven (3)
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!
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!
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!
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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)
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