Who will save me?

In Spring 2014, Daoist celestial immortal, Wong Tai Sin gave me a poem by way of a qin when I paid a visit to his popular temple in HK. The poem turned out to be an ominous omen:

“Clouds envelop Qinling Mountain and I do not know where my home is.
The snow covers Languan Pass and the horses will go no further.”

It was the same prophetic poem given by Han Xiangzi to Han Yu, his uncle which unfolded. Han Yu was a top poet and influential Neo Confucian of Tang at the time. Han Yu was later exiled to ChaoChui by the Tang Emperor and on the way there his horses had refused to move because of a blizzard. Soon he was covered by snow and faced impending death until his nephew, Han Xiangzi appeared to rescue him.
[Read Canadian Museum of History online – Volumes 1 and 2 - to appreciate the poem and the story behind it.] Han Xiangzi is one of the famous eight Daoist immortals. (Ba Xian)

Lately, I realized why my current dire situation is about the same as Han Yu and in need of rescue.

While Han Yu had had Han Xiangzi to rescue him during the blizzard and from impending death, which divinity will come to save me from the calamity? I have prayed.

A similar air disaster?

Regular readers especially Malaysians are advised not to fly north to Beijing or to any other countries in between Malaysia and China from the month of March onwards to the first week of May, 2015.

Ample time is given for regular readers to reschedule their holidays or business trips to these countries, if they do not wish to tempt fate.

Similar to the missing MH 370, the flight could also be in the early hours of the morning, and the airplane’s communication system would be damaged by person(s) on board the plane. The airplane will then turn back and fly for a few hours before it reaches its resting place.

If my interpretation of this omen from the Book of Changes (Yijing / I Ching / Zhouyi) is correct, the airplane would come to rest near the vicinity of the missing MH 370.

It is suggested that the current authorities in charge of the search for the missing MH 370 to double check on the military radar readings and on the satellite signals of March 8, 2014. Scientific evidence can sometimes be marred by human flaws or guestimates.

Is there a possibility that the Malaysian military radar has had tracked a different airplane? Are there any possibilities that false signals or signals from another plane had been sent to the Inmarsat satellite instead?

The suggestion is to save much money and time for the authorities before they restart their search for the airplane that has been missing for the past eleven months; with no closure in sight.

Guard ammunition dumps!

According to an omen from the Book of Changes, a religious fervor group is planning something bold and daring that could shock the world and its financial markets.

If my interpretation of the omen is accurate, the first part of their plan is to raid ammunition dumps for munitions – rockets, missiles, guns and ammo – before carrying out the second part which is to kill innocents in another area and/or in another country.

Groups of six youths (can include female) would make a lightning dawn raid on the ammunition dumps. If successful, they will truck the munitions away to carry out the rest of the plan.

Therefore to deter this religious fervor group from successfully carrying their evil plan, governments should strengthen and place the guard on alert at their respective ammunition dumps or depots. Replace incompetent guard commanders, if any.

The governments of countries which were mentioned in my potpourri of updates would be well advised to do so if they want to protect their citizens and other innocents.



P.S.

The religious fervor group is well known and probably on every Western and Asian government lips. These daring youths probably have war experiences, unlike some guards at the ammunition dumps.

Hope the deterrence would be good enough to stop them from carrying out the first part of their plan.

The countries which they will probably carry out their strikes at (part one and part two) will remain undisclosed – no free lunch.

Potpourri of updates

1) Readership

While readers from the US still dominate the readership of the blog for most months of the year, the Russians came up top followed by the Ukrainians in the months of September and October 2014 showing particular interests on subjects of the duality concept, neidan (inner alchemy), and a study of the ancient Way (Tao).

For the past two weeks, the French has surprisingly topped the weekly readership while much fewer Russians, probably affected by their country’s economic crisis, came to read the blog.

Readership from China and Taiwan has also shown an increase with particular hits on the prophecies of the Ma Qian Ke, on Yijing Hexagrams, and on the Sage in Hexagram 28 Da Gou / Preponderance of the Great probably to verify what many eminent Chinese scholars in the past have had missed. If not for the twelfth prophecy of Zhuge Liang (Kongming) in the Ma Qian Ke and the rechecking on the Analects of Confucius, I would have missed the sage in the particular hexagram too. Yijing aficionados who have the ability to divine like a spirit (Shen) should be able to see the sage in the Da Gou hexagram as well.

2) No free lunch

For two years, I have not posted global omens before their unfolding. It is not that the Book of Changes did not want to tell me something - my spiritual awareness was raised on several occasions in 2014 and last week - but since the omens are of no concern to me, I did not consult the Yijing at all. And left it to fate (Ming).

If governments want to spend hundreds of millions of US dollars to protect their citizens and yet fail to do so, or to locate a missing airliner and still have not done so, what has that got to do with me? (Refer to one of the four global omens published in 2009 which indicated an impending airline crash before it occurred, if interested.) So much for wisely saving pennies and foolishly spending the pounds, the British would tend to say!

If government agencies with the expectation of more free lunches read my blog to scour for forthcoming global omens, it would hardly be surprising if terrorists will also do that before they set out on their preplanned atrocious schemes to kill as many innocents as possible. (Remember my published global omen a decade ago about Muslim terrorists pretending to be tourists will bomb a Library (Tower), bridges, train stations in the US and Europe in summer?)

Is there a possibility that the terrorists who happened to be French have had also read the blog before they set out to murder several cartoonists in cold blood in Paris? Or was it pure coincidence that the French suddenly topped the readership of the blog for the past two weeks?

3) Month long visit

Recently, my family and I have had crossed the great waters to visit relatives who have migrated to distant lands. It has been many years since I have seen some of these kinfolk. My adult children have probably not met their paternal granduncle and an uncle before. It is both refreshing and a joy to meet up with relatives to reminiscence of old times. I am happy to find them all fit and healthy.

The children enjoyed themselves playing with snow on Mount Ruapehu in NZ since they had not seen real snow before. The NZ strawberries in season were large and sweet. So were the cherries and apricots in Australia. Love the fruits, and the cherries were a few-fold cheaper than those sold in Malaysia. While the total expenditure for the month long visit down under can buy a small new car, for the reasons stated, it was rather worth it.

By coincidence, the sun came out to greet us when we arrived in Auckland. It had been raining quite heavily for days before. Expected, I told my wife with a smile. Although there were some Spring showers and spitting during our stay in NZ, each time they lasted only for a short while. The sun came out in force when we were in Melbourne. Meanwhile, I was told that it was raining cats and dogs in Kuala Lumpur for almost the entire month of my absence.

For the observant, it would be a rather strange phenomenon, but it happens. This could be a benefit for being central, correct and blessed?

If readers have to guess where the money comes from for the trips to Hong Kong and Macau, and down under in 2014, they have not been reading my blog on a regular basis!

4) Free lunches

Free lunches have been provided to Malaysian investors in the KLSE over the years and I still do if they have not noticed. Just read what I do with my shares investments in the KLSE. If I clear most of my stockholdings, the KLSE usually experiences drastic falls not long after that!

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

In Tao Te Ching Chapter 79, Laozi said:

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

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

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

Amongst the moral injunctions for practice and blessings are:

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

Blessings of the Good

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

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

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

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

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

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

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

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

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

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

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

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

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


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

A study of the ancient Way (Tao) – Circulation of the Light

Meditation is popular because it can help reduce stress and provides some health benefits. The Confucians have their own type of meditation, so do the Chan Buddhists and many others in the world. To avoid frivolous claims, instead of titling this article, meditation or ancient meditation, it is titled Circulation of the Light since Guan Yinshi – the person whom Laozi wrote the Tao Te Ching for - was the first to call it by that term.

With correct practice and using the backward flow movement, light would circulate together with breath energy (Qi) up to Heaven / Qian and down to Earth / Kun. Thus the apt term: the Circulation of the Light. The diligent and continual practise of this ancient meditation will provide a student the means to cultivate the Tao of heaven – the dark and the light – as determined by the Holy Sages who wrote the Book of Changes.

In TTC Chapter 40, Laozi taught that “Return (reversal) is the movement to Tao. Yielding is the usefulness to Tao. Myriad things under Heaven are born from being. Being(s) born from non being.”

And in TTC Chapter 16, he had indicated that top scholars of Tao can make the Return by an empty mind (Xin) and a still heart (Xin). An empty mind and a still heart signify meditation. (Also refer to Hexagram 52 Gen / Keeping Still / Mountain.)

To empty the mind during meditation is not difficult, yet many including masters and grandmasters make a hash out of it. Neo Confucians probably not truly understanding the teachings of Confucius and Mencius do away with the workings of Qi and went on to contemplate instead. Their contemporary Chan Buddhists also caught on the idea of contemplation meditation. However, contemplation only clutters the mind with ponders and not empty it of thoughts.

Probably these Chan Buddhists did not really understand the fasting of the mind (Xin Zhai) of Zhuangzi or being illiterate did not read it. The fasting of the mind means to empty it. And Zhuangzi had had also indicated that the Light can be seen. (The text of Zhuangzi and the teachings of the Buddha and Laozi are deemed important to Chan Buddhists.)

The Chan masters who prefer the bypaths of “sudden enlightenment” and “turning the light around” will get nowhere fast. Nor can they achieve longevity – the first stage of the Zah Yung Ching. How could they when their practices follow not the teachings of Laozi and/or of the Buddha? Their misled students in the West are propagating falsehoods of the Way on online Tao and Buddhist forums. So be wary of them.

Eminent Neo Confucians like Han Yu of Tang and Zhu Xi of Song would have progressed far in the cultivation of Tao if they just knew how to empty the mind since having studied the four books and five classics they can probably still the heart. If only they were yielding enough to learn Daoist meditation. Furthermore, both scholars had shown in their writings that they possessed the requisite extreme intelligence and clarity to work the secret charm of the Circulation of the Light. No wonder Han Xiangzi, one of the famous eight immortals, tried hard to convince his uncle Han Yu to cultivate the Way. Instead Han Yu went on to write his study of the Confucian Way comprising of benevolence (Ren) and righteousness (Yi) – which influenced later Neo Confucians - and stuck to it. According to the Shou Gua (Eighth Wing) in the Book of Changes, benevolence and righteousness constitute the Tao of man.

The best way to learn the Circulation of the Light without a doubt is from the Daoist celestial immortals. While names for the meditation could differ, the practice is the same. But even if a student is taught by these real masters, he or she still has to read the four books and five classics to acquire the extreme intelligence and clarity to work the secret charm of the Circulation of the Light.

An alternative, if no real masters can be found, is to learn the Circulation of the Light from the Secret of the Golden Flower which was planchette written by Lu Dongbin, a Daoist celestial immortal. The translated text by Richard Wilhelm and Cary Baynes will provide many a self-taught student who already possessed extreme intelligence and clarity an avenue to reach preliminary levels of neidan (inner alchemy). Although the Daoist text has been corrupted and/or substituted in parts with Buddhist writings – which Wilhelm has had already informed as much – diligent and serious students can still learn from it and practise the Circulation of the Light.

To practise the Circulation of the Light, the student has to learn how to breathe like a baby all over again. A baby’s breathing is ever so soft that it cannot be heard. Breathing in, the abdomen extends, breathing out, the abdomen contracts.

However breath control is required for the backward flow movement. (Refer to TTC 42 on breath control) Breath energy (Qi) has to sink into the lower elixir field (Dantien) before the Qi can be made to reach Return / Fu to begin the Circulation of the Light. (Refer to the articles on Circulation of the Light and I Ching for further information.)

Breath energy is sparse when the student first begins the Circulation of the Light. With continual practice, the breath energy slowly accumulates since the circulation passes through essence locations. When essence transforms into breath energy, there will be more Qi available for use.

Qi when fully mature has to be put to use otherwise it goes to waste.

Some early signs of progress:

After a few short years of practice, students can feel the Qi tingle their palms at seven pm in the evening when they think about it. Those who have several years of practice would also feel heat in the palms.

This thermal heat in the palms can help quicken the healing of bruises and of broken bones. Furthermore, if the thermal heat is properly applied for only a few minutes to the neck area of someone who shows signs of an oncoming flu, it can prevent a full blown influenza for years to come.

Some preliminary eternal signposts of the Way:

Diligent and serious students who use Wilhelm’s translation of the Secret of the Golden Flower would be able to practise the Circulation of the Light up to the stage of entering the Mysterious Gates and visiting Heaven - similar to what the ancient Daoist immortal, Guang Zhengzi and his student, Huangdi had done (as indicated in the text of Zhuangzi).

To do that, students must first see the Light during meditation as indicated by Zhuangzi in his Xin Zhai. They then have to learn how to investigate it as taught by the Buddha in the Shurangama Sutra. Later they have to learn how to use the Light as indicated by Laozi in his Tao Te Ching before they can enter the Mysterious Gates (Tao Te Ching Chapter 1) to visit Heaven. In between they will see the interchanging of the dark and the light, of yin yang, and of forms and emptiness. (Refer to TTC 14 for forms and formlessness)

If a student has already obtained extreme intelligence and clarity after studying and practising the teachings in the four books and five classics for a decade or two, the entire process from the beginning of the meditation practice to visiting Heaven could take several years. It is assumed that the student is already a person suitable for Tao. (Refer to the Hui Ming Ching for the definition of a person for Tao with reference to TTC 18 on the cultivation of virtues.)

For those without extreme intelligence and clarity, and for those who chose to practise bypaths, the magical event would never happen.

Major eternal signposts of the Way

Using the backward flow movement (or reversal) to circulate Qi and the Light would bring about the alchemical transformations of essence (Jing), of breath energy (Qi), and of spirit (Shen). When the germinal vesicle develops, the cooking of the medicine (Kan and Li) will begin in order to produce the golden elixir (Jin Dan). Swallowing the golden elixir will bring about a non being (a spiritual embryo) within being (the adept). After having been nurtured for some years, the non being emerges via the top of the head to open space (Xu) bearing the image of the adept. With further nurturing, the non being produces beings before returning to the Way (Tao). (Refer to TTC 40, the Secret of the Golden Flower, and the Hui Ming Ching.)

Those including masters and grandmasters who cultivate human nature (Xing) and fate (Ming) are many, yet only top scholars of Tao will witness the eternal signposts each and every step of the Way. The signposts are eternal because they still exist after so many millennia have gone by.

No wonder, Laozi lamented in TTC Chapter 70:

“My doctrine is easy to understand, and very easy to practise. Yet the world cannot understand it, nor practise it.”

All rights reserved.

P. S.

It is recommended that the Circulation of the Light be practised by laity only when they have reached the mature age of late thirties or older. By that time, they would have read and practised some of the teachings embedded in the four books and five classics for a decade or two. By that time, they would have procreated and fulfilled their filial duties.

A study of the ancient Way (Tao) – The studies

If Yijing aficionados put on their thinking cap for a while; they would realized that the holy sages who wrote the Book of Changes and the three great ancient sages – Laozi, Confucius, and the Buddha - were incredibly wise. If intended neidan (inner alchemy) practitioners have the affinity to consult Daoist celestial immortals; they would also find these divinities extremely wise.

The question to be addressed in this article is how that these personages and divinities became so wise?

Since there is a dearth of records on how the holy sages, Laozi, and the Buddha became so knowledgeable, intelligent, and wise; it could be appropriate to look into what Confucius and Daoist celestial immortals had done before they became great.

However it would be pertinent to first look into the Ten Wings on what the holy sages had done:

In the Discussion on the Trigrams (Shou Gua) (Eight Wing), ancients of great antiquity indicated that “the holy sages by thinking through the order of the outer world to the end, and by exploring the law of their nature (Xing) to the deepest core, they arrived at an understanding of fate (Ming).

Their purpose was to follow the order of their nature and of their fate. Therefore they determine the Tao of heaven and called it the dark and the light. They determined the Tao of earth and called it the yielding and the firm. They determined the Tao of man and called it benevolence (Ren) and righteousness (Yi).” [Book of Changes - W/B]

Since the very actions of the holy sages stated in the Eight Wing could act as a guide but could be beyond many a Yijing aficionado or a neidan practitioner, it is suggested that they look at something simpler to learn more about human nature and fate.

Confucius had had compiled five ancient classics for posterity. They are the Book of Changes (Yijing), Book of History (Shujing), Book of Odes (Shijing), Spring and Autumn Annals (Chun Chiu), and the Book of Rites (Li Ki).

According to Sima Qian (the grand historian of Han), Li Er better known as Laozi was a Royal Zhou Court librarian which means that he also had access to versions of the five ancient classics.

Since both sages are known to greatly admire the ancients, they would have studied and practised their teachings embedded in these five classics. Probably by studying and practising the teachings, both became knowledgeable, intelligent, and wise.

Confucius, his students, and his grandson’s student, Mencius, had had made it even more simpler and easier for posterity to learn about human nature and fate by recording their thoughts and teachings in what is known as the four books. These books are the Analects of Confucius, the Great Learning, the Doctrine of the Mean (Chung Yung), and the Works of Mencius.

The Chinese called these writings; the “Four books and five classics”.

From tradition, the four books and five classics were imperative readings for scholars who sat for and/or passed the imperial exams to become court officials in olden China. By diligently studying the writings over the years or decades, a student could gain extreme intelligence and clarity. This is important for the intended neidan practitioner since according to Lu Dongbin in his Secret of the Golden Flower, only those with extreme intelligence and clarity can work the secret charm in the ancient Circulation of the Light.

Therefore those who delve into the Circulation of the Light meditation without first having the extreme intelligence and clarity would find to their chagrin that they have wasted much of their time and efforts. That probably explains why the many who have had claimed online that they got it after spending decades practising what is taught in the Secret of the Golden Flower actually never did. How could they when they seemed not to possess the extreme intelligence and clarity to make it work?

Furthermore, none of them have had ever mentioned the requisite studies and/or the eternal signposts of the Way that can be witnessed. This statement is equally applicable to the many ‘masters’ who currently teach neidan or its meditation. So be careful.

The dual cultivation of nature (Xing) and fate (Ming) start not with meditation as many tend to believe but with the studies. For without the requisite studies how do students emulate the holy sages to think through the order of the outer world to the end and investigate into their own nature to understand fate? And without the studies, how could they possess extreme intelligence and clarity to work the secret charm in the Circulation of the Light?

The skeptical and those with bias of things Confucian could be in for a surprise to know that several of the renowned Neo Daoists who went on to become celestial immortals have had read the four books and the five ancient classics from a young age. From their biographies, most of these Neo Daoists have been court officials or have had sat for the imperial exams.

If anyone can penetrate the real teachings in the four Confucian books and the Book of Changes; they would deepen their knowledge of the Yijing, they would be able to change and/or master their fate (Ming), they could rectify and keep still their heart (Xin) and by cultivating the four cardinal virtues taught therein they could become good to also enjoy the protection of Heaven. By putting these teachings into practice, they could become a Junzi (superior person) of old.

In the Records of the Grand Historian, Sima Qian had indicated that the Han Court officials who followed the Huang / Lao tradition read the Tao Te Ching during their leisure. Intended neidan practitioners must also study this ancient classic in time to come. Reading the Tao Te Ching could become rather more meaningful after several years of practising the Circulation of the Light meditation; since this particular ancient classic contains many eternal signposts of the Way.

By now, readers would understand a bit more on how the holy sages, the great ancient sages and the Daoist celestial immortals had had become so incredibly wise.

Therefore whether you are young or old, if you really want to practise neidan and/or learn more about Chinese culture, it is best that you read the four books and five classics.

However since the studies, the meditation, and the cultivation could take a lifetime to master, it is for those with seriousness of purpose to consider properly before they decide to embark on the magical far journey to Tao. Probably millions have tried and only a handful of them have had succeeded in the return to Tao.

This brings to mind, an archaic truth where Confucius said: “By nature, men are nearly alike: by practice, they get to be wide apart.” This deep insight into humanity remains true till today.

A study of the ancient Way (Tao) - Neidan

What is Neidan? Neidan (Inner Alchemy) is a generic term commonly used in the West to differentiate it from that of Waidan (Outer Alchemy).

Waidan was practised over the span of a few centuries in China by the ignorant and the foolish who misunderstood the metaphors - especially of the furnace, of the cauldron, of the medicine and the cooking of it - written in earlier Daoist texts by realized persons (Zhen Ren). They literally fired up the furnace, cooked and melted various physical metals in the cauldron to make the so-called elixir of life (Dan). Quite a number of those including royalty who took in this physically manmade elixir, slowly got poisoned over a span of time and paid with their lives for their ignorance.

The metaphors used by realized persons in earlier Daoist texts had in fact pointed to the alchemical experiences of those who have correctly practised Neidan. The furnace (Kun / Earth) and the cauldron (Qian / Heaven) and the cooking of the medicine (Kan / Water and Li / Fire) are depicted in the scanned picture accompanying the articles on “The Circulation of the Light and the Book of Changes”.

Whether you know it, accept it or not, neidan is an integral part of the dual cultivation of human nature (Ren Xing) and fate (Ming).

If neidan meditation based on the ancient Circulation of the Light is practised correctly, essence (Jing) within the body would gradually transform into breath energy (Qi). With continual practice, the Qi (and the Light) would gradually transform into Spirit (Shen).

At a later stage, those with latent talents from Heaven would witness the development of the germinal vesicle. (Liu HuaYang has described the germinal vesicle in his Hui Ming Ching as translated by W/B.) If the germinal vesicle remains undeveloped, there will be no genuine fire to fire the furnace and the medicine cannot be cooked in the cauldron – Zhong LiQuan and Zhang Boduan have had emphasized to posterity its importance in their respective texts. They have had also indicated therein the exact location of the germinal vesicle based on the Book of Changes.

Top scholars of Tao including those who have spent decades in correct neidan practice may fail or get stuck at this stage and later drop out. They could have trivialized prior important instructions given a decade or two ago by their real teacher(s) to further their studies and now remain stuck. At this advance level of neidan they probably have to penetrate (Tong) the designated books and designated ancient classic to obtain the spiritual clarity and the lucidity of a sage before they can unlock the latent talents from Heaven to witness the major eternal signposts of the Way. After all, it is not that easy to join the ranks of the likes of the wise and legendary Zhang SanFeng, and Liu HuaYang at stage two of three of the Zah Yung Ching. (Refer to previous articles which discussed this stage two of the Zah Yung Ching.)

With the continual mixing of the Qi (breath energy) and the Spirit (Shen), and the cooking of the medicine, a golden elixir of life (Jin Dan) would be produced. Upon the intake of the golden elixir, a spiritual embryo would be born. And upon this happening, there will be a non being (Wu) within being (You). Wu Wei will be reached. The exact lodging of the non being would also be witnessed. (Refer to the Secret of the Golden Flower and the Tao Te Ching.)

According to the two referred texts below, the spiritual embryo needs to be constantly nurtured so that it would eventually emerge from the top of the head into empty space (Xu). Once the embryo emerges into empty space, enlightenment is attained with rays of light shining forth. The spiritual embryo would take on the image of the immortal or of a Buddha. (Refer to the Secret of the Golden Flower and the Hui Ming Ching as translated by W/B)

The spiritual embryo has to be further nurtured so that it can return to Tao thus becoming a celestial immortal or a Buddha. Upon this eventuality happening, beings (You) will be generated by the non being (Wu). (Refer to the Hui Ming Ching.)

The penetration (Tong) of the Tao Te Ching could be something like this. The foregoing three paragraphs explain why Laozi said in Tao Te Ching Chapter 40:

“Return (reversal) is the movement to Tao

Yielding is the usefulness to Tao

Myriad things under Heaven are born from being

Being(s) born from non being.”

And that the third paragraph explains why he said in Tao Te Ching Chapter 16, “Tao last forever, without body, (there is) no death”.

There you go, in summary, these are the five alchemical transformations of neidan of Jing - Qi – Shen – Xu – Tao. Essence (Jing) is transformed to breath energy (Qi) and breath energy and the Light are transformed to Spirit (Shen). The spiritual embryo is nurtured and emerges to empty space (Xu) before it returns to the Way (Tao).

It all starts with the dual cultivation of human nature (Ren Xing) and fate (Ming); you could do well to remember that.

All rights reserved.

A study of the ancient Way (Tao)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hexagram 47.3 Oppressed by stone

In Hexagram 47 Kun / Oppression, the lake is above, water below; the lake is empty, dried up. The upper trigram belongs to the principle of darkness, the lower to the principle of light. Thus everywhere superior men are oppressed and held in restraint by inferior men.

Six in the third place means:

A man permits himself to be oppressed by stone, and leans on thorns and thistles. He enters his house and does not see his wife. Misfortune.

This shows a man who is restless and indecisive in times of adversity. He butts his head against a wall and in consequence feels himself oppressed by the wall. Then he leans on things that have in themselves no stability and that are merely a hazard for him who leans on them. Thereupon he turns back irresolutely and retires into his house, only to find, as a fresh disappointment, that his wife is not there. [W/B]

This collective wisdom passed down the ages in the Book of Changes also teaches professional managers or coaches what not to do. That is “Do not rely on the unreliable, otherwise they could butt their heads against the wall and feel oppressed by it.”

Those professional football coaches who rely on their tried and tested players during qualifications seemed to have a better success rate than others at the FIFA World Cup 2014. While professional football players can enjoy a huge success in scoring goals at club levels, they can fail to score any at the world cup stage – remember the failure of Lionel Messi, the then World Footballer of the Year, to score any goals at the FIFA World Cup 2010?

Most of the top strikers during recent qualifications or at previous world cups performed their part at the group stage where goals do count. Lionel Messi counts among the top strikers with a tally of four goals - from three group matches - at this World Cup.

On the contrary, Spain’s national team coach may have provided a very good example to depict this six in the third place of Hexagram 47.

Under his superb leadership and guidance, Spain won their first ever FIFA World Cup held in South Africa in 2010 and subsequently successfully defended their European Championship title in 2012.

The coach was spoiled for choice with so many good Spanish players in the team to choose from. Yet his selection of the eleven players who played in the first two group matches in the World Cup 2014 comprised of an untested forward and of nil scoring strikers and midfielders who have had appeared in as many as eight qualifiers. When these players cannot even score a goal against weaker teams in seven or eight qualifiers, what are the chances of them scoring goals at the highest stage of football?

Does this not mean relying on the unreliable?

This would probably help explain why Spain could only score one goal - through a penalty - out of two group matches.

Spain, the FIFA world champion, was humiliated 5 -1 by the Netherlands in the first match and was outclassed 2 - 0 by Chile in the second. In the third and final group match, the untested forward and some of the unreliable were omitted from the starting lineup.

David Villa, Spain's scorer of most goals ever in the World Cup, was finally allowed to play for his country in this third match. He duly obliged by scoring the first goal against Australia with the final score 3 - 0, a face saving match. Yet he was substituted twenty minutes later after his goal for no apparent reason.

Confucius has this to say about the line:

"If a man allows himself to be oppressed by something that ought not to oppress him, his name will certainly be disgraced. If he leans on things upon which he cannot lean, his life will certainly be endangered.

For him who is in disgrace and danger, the hour of death draws near, how can he then still see his wife?" [W/B]

History has shown that favoritism of appointing inferior men instead of superior men to important posts of heavy responsibility often leads to failures in wars and battles. It is said in the Book of Changes that oppression lessens rancor. But how many can learn from this wisdom?

For clarity, professional managers or coaches of today would just be replaced or resign in disgrace - their lives would not be endangered. (There are plenty of examples in the recent global financial crisis.)

However if the line happens to be a prognostication or an omen, it is a different matter altogether. Yijing aficionados will then have to take into account the entire line judgment and commentary by Confucius for its interpretation.

Creating our own luck (2)

Many street smart retail investors will have heard about the conventional wisdom of buying low and selling high and would try hard to achieve that. Yet most of them fail to do so because of various factors that affect their decisions.

In the main, emotions and greed will hamper their ability and decision to buy low and/or to sell high. Another important factor is that of timing cum trade cycles – within the country or global. (Foreknowledge of timing cum trade cycles can be had by Yijing diviners with the particular expertise.)

Keeping the heart still amidst emotions and greed in investing is just as difficult as in neidan (inner alchemy) meditation.

Having preset targets to buy and to sell would make it easier for retail investors to act on their decisions and/or to create their own luck. (Remember my “Free Lunch” advice given to regular US and UK readers to buy plunged blue chips in their respective countries during the recent global financial / credit crisis?)

Adhering to preset targets would circumvent greed, unless retail investors keep moving their goal posts. Who do not want to buy at the lowest or sell at the highest, if they could?

Having bought stocks and shares at low prices, we must also know when to sell them to take profits or to cut losses. Therefore knowledge of timing cum trade cycles and of the investment is important to creating our own luck.

In line with conventional wisdom, I have had invested in five public quoted counters in the KLSE in May 2013 - during a time of uncertainty; the then ongoing PIGS credit crisis and the then upcoming Malaysian general elections. The prices of these five counters had by then already fallen by 50% to 70% from their three years high. I know four of these counters well having traded them on several occasions since 2005.

The first counter which had reached my preset target of a 100% capital return and sold was Kumpulan Perangsang Selangor Bhd, a state majority owned company. I had bought its shares at RM 1.09. The shares were sold before its price reached the year highest of RM 2.49 cum special dividend.

The second counter bought and sold was Borneo Oil Bhd, a company dealing in fast food. Its shares were bought at 35 sen and sold below the highest of 74.5 sen.

The third counter bought and sold was Talam Transform Bhd, a property development company. Its shares were bought at 5.5 sen under its previous name of Trinity Corporation Bhd and sold below its highest of 11 sen – the then high volume trade momentum did not push the price any higher.

The fourth counter bought and sold was RCE Capital Bhd, a small “finance” company which provided loans to government civil servants. This counter was bought to make up the numbers (five) and allocated the minimal investment. It was a safe bet and I also know the traits of the owner. It was bought at 30.5 sen and sold on the same day as the sale of Talam shares at a small profit.

The fifth and last counter is being held waiting for its majority shareholder to make his move. This particular very experienced owner can outplay any investor or trader of his counters. He tends to buy the lowest and sell the highest – because he can.

Therefore a lot of patience is required to make some money from this investment. Let us see how it goes.

Every four years there is a major modern event that can affect global shares markets trade. That particular event is called the FIFA World Cup and the competition kicks off on 12th June 2014.

Following the convention of selling in May and go away – to watch World Cup football – in 2014 could be the correct timing. Savvy Malaysian retailers have been net sellers in the KLSE in the last week of May. Nothing wrong with taking profits since stock markets would be rather quiet for the next one month.

Perhaps you could also create your own luck in shares investment after reading these two articles?

Of students and masters (15) – Space between thoughts

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


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

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

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

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

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

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

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

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

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

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

Meanwhile focusing on the breath will do.

Creating our own luck

Having received a fortunate prognostication from the Book of Changes in 2012 for my annual hexagram, I did not consult the Yijing again for my fortune for years 2013 and 2014.

In line with the guidance from the accurate Guan Yin Oracle obtained end August 2011, and forearmed with the experiential knowledge of when Yijing omens would come to an end – thus allowing me to ignore the then constant media and investment gurus harping on the European (PIGS) credit crisis - I have invested in the shares of five different public quoted companies (counters) in May 2013 just before and immediately after the Malaysian General Elections. The shares were bought in at the prevailing low prices then because of the uncertainties both in Europe and in Malaysia.

Unlike the previous share investment (sold early 2013) which had more than doubled in price, this time I did not consult the Book of Changes for any of these particular investments.

No, I did not use any charts analysis (have some basic knowledge) nor any fundamental analysis (piece of cake for someone who can read and digest The Financial Times of the UK) for the investments, merely relying on just pure luck?

When asked for investment tips, I told my remisier to just follow the picks in my margin account to make some money, but no guarantees. He said my picks always take a long time to go up and he did not have the patience to wait. Sure.

Three months later, I have had sold one of the five counters because the shares investment in a corporation - majority owned by a State Government – had made a 100% gain, not counting the dividends received. (Three months can be a long time to wait for share prices to double for those who want instant gratification! However this is not the bull run of 1993.)

A week after Chinese New Year 2014, I had sold another counter - dealing in fast food - since its share price had by this time also doubled.

Using part of the realized profit, I had decided to take my family for a holiday in Macau and in Hong Kong. Since Cathay Pacific was offering a fantastic online promotion package to Macau that includes the return (KuL – HK) air fare, ferry and a two night stay in a five star hotel there, I took the opportunity to book two Royal Suites in the Venetian Macau Resort Hotel for two nights by paying a slightly higher price – a few hundred ringgit - over the original subsidized package. According to online trips resources, the Venetian Resort Hotel ranks as the fourth most popular tourist spot in Macau. While I have stayed in five star hotels in a few Asian countries during business and pleasure trips in the past, I had never stayed in a suite in any one of them before. (The rack rate for the Royal Suite with a floor area of 755 sq ft was HK 7,500 per night – no wonder!)

Having checked into the hotel at the lobby counter, the four of us had to walk through the casino to go to our suites. It was pure luck that Sheldon G. Adelson, the US billionaire owner of the Venetian Macau casino and hotel, happened to be passing through the casino at the same time sitting on a mini motorized scooter surrounded by a few hugh bodyguards. He saw us and smiled as we passed! How often does that happen?

Three weeks have gone by since the overseas holiday trip, and currently I am waiting to sell the third counter, a penny stock, which price is literally a tick away for a hundred percent gain. Since it is amongst the most traded stocks in the KLSE over the past few days, the momentum should push its share price a few ticks higher.

Not knowing much except following the conventional wisdom of investing in stocks and shares can help us create our own luck:

Buy low, sell high. Know the company you want to invest in – knowing the traits of the owner also helps. Invest in at least five counters.

Of course if we happened to be Yijing aficionados who also foreknow timing and change, our luck could be better in such investments.

While others panic sell shares, we buy from them at our leisure. While others rush in to buy shares, we sell to them at the right time and at our target price. Is this not following the maxim of buy low, sell high? Is this not following the way of the Junzi who has foreknowledge of things to come? Or is it just lady luck?

Note on Hexagram 24 Fu / Return (2)

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

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

The Judgment of Hexagram Fu says:

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

To recap the gist of my previous note:

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

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

And for proficient top scholars of Tao to take note:

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

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

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

“Return has success.” The firm returns.

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

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

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

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

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

Note on Hexagram 24 Fu / Return

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

The Judgment of Hexagram Fu says:

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Circulation of the Light and Hui Ming Ching

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

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

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

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

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

The six periods of circulation in conformity with the law

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

There will be the blessed city of the West.

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

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

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

In two intervals one gathers Moni (Sakyamuni).

The great Tao comes forth from the centre.

Do not seek the primordial seed outside!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



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

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

Of students and masters (14)

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

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

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

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

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

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

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

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

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

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

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

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

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


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

Circulation of the Light and Zah Yung Ching

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

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

In the second stage, it is said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But how would I know that?


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

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!

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

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

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

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

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

Chapter 52

All under heaven have a beginning that has a mother.

Knowing this mother, the child is known.

Return to guard this mother, immerse self no danger.

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

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

See small for clarity, guard weak for strength.

Use this light. Return leads to enlightenment.

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

[Translated by Allan Lian]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore use this light!


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