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 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.

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Circulation of the Light and Tao Te Ching

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

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

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

Take for example Chapter 55 of the Tao Te Ching:

Chapter 55 of the Tao Te Ching:

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

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

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

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

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

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

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

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

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

1st paragraph of TTC 55

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

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

TTC 55 - 2nd paragraph

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

TTC 55 - 3rd paragraph

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

TTC 55 - 4th paragraph

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

TTC 55 – 5th paragraph

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

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

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

Focus on the breath (updated)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Getting to know Heaven

This is not the original article that I had set out to write. The article in final draft forms and titled, “How to get Heaven on our side” had to be deleted after receiving a warning from Heaven (Tian) probably for revealing its secrets (Ke). Just as I was finishing that particular draft, a sudden thunderstorm appeared with loud thunder very close by. By instinct I had quickly deleted the entire draft, emptied the recycle bin in the computer, and the thunder immediately stopped. Within minutes the thunderstorm passed. Regular readers will not find anything strange about this phenomenon since they have read it before in my articles on the then yet-to-unfold global omens, and the yet-to-unfold twelfth prophecy of Zhuge Liang on China, from the Yijing.

After all, the phenomenon serves as a fair warning from Heaven to those who want to over reveal its secrets. Not too much different from the fair warning given by the two divinities to Guan Lo of the Romance of the Three Kingdoms fame. Therefore I am now writing this article instead. And you know what; there is no thunderstorm, so far so good!

Yijing aficionados and students of Tao should learn to know Heaven if they wished to or have already dedicated a lifetime to their respective studies. They may be able to get Heaven on their side if they cultivate both Human nature (Xing) and Fate (Ming) as taught by the Holy Sages who wrote the Book of Changes. And do good deeds as indicated in Daoist texts. Sincere and serious students of Tao and the Yijing should take note of this. Human lives are precious to Heaven, if you can save an innocent life (or lives); do so without hesitation.

Perchance, if they already know heaven, they can still learn something deeper from the Book of Changes or from the three great ancient sages, Laozi, Confucius, and the Buddha. For these three sages knew Heaven well. Read on.

Confucius told his students, when they were facing danger of being robbed and killed, that since the passing of King Wen, Heaven has chosen him to be the standard bearer of culture; the men of Guang (the pillagers) can do nothing to him. [Records of the Grand Historian - Shiji]

In the Analects, Confucius has had made several statements which depicted his deep and profound knowledge of Heaven but I will only use one which have much relevance in this discourse and found to be true from actual experiences and observations over the past two decades:

“He who offends against Heaven has none to whom he can pray”. [III, xiii Legge]

Confucius had used this statement to provide a fair warning to the officer who had wanted to usurp his position.

Although ancient, what Confucius had stated two thousand five hundred years ago is still applicable till today. Truths always withstand the passage of time. Those on the receiving end of Heaven’s wrath, with or without fair warning, may still quite not understand what they have done wrong. Perhaps by reading this article, they can learn from their past mistakes.

Pedant scholars the likes of the late Professor Homer Dubs will hardly believe a word of what I say since there is dearth of literature to substantiate the phenomena of Heaven’s actions on behalf of the good, unless they are deep and thorough enough to comprehend the sayings of the three great sages. When even Xunzi, a top ancient philosopher of his time and an accredited Confucian, did not quite understand these two statements of Confucius, what more can be expected of both ancient and modern pedant scholars?

Instead of being a Confucian Junzi (superior person) who stands in awe of sages, Xunzi proffered a contrary view on Heaven which opposes the identical thoughts of the three great ancient sages, and his contemporary, Mencius.

For only those who have experienced it can appreciate the phenomena of Heaven’s moral will. They may further get to know the Mandate of Heaven (Tian Ming) around the age of fifty, give or take a few years.

In the modern context and with great contributions from science, readers should pay more particular attention to what they say or do in Daoist or Yijing forums and in this lowly blog. If they happen to come across a dull and seemingly ignorant person with no oratorical skills at all and yet ventured to talk in simple English about Tao and/or Yijing omens, stay well clear if you do not believe a word of what he says!

Never call him names, nor disparage his practices or his works, unless you really know more than this particular frog-in-the-well that had been sent-down-the-mountain by the Yijing for fellowship with men. He could already have Heaven on his side. And/or assisting the gods as indicated in the Great Treatise (Da Zhuan).

By calling him names; by disparaging his practices and his works; by injuring him with words or thievery; by reneging on agreements or promises made to him; culprits had offended Heaven and had been punished. Therefore this also goes to show that Heaven has moral will.

To remain blameless, he has always hinted to (previous and present) forum members and to readers not to cast aspersions on what he does or says unless they try to correct his mistakes, if any. And according to Confucius and the Buddha, the culprits had brought Heaven’s wrath down upon themselves.

To settle doubts, please also listen carefully to what the Buddha and Laozi had respectively said:

The Buddha asked the man who came to denounce his Way and his practice that if he offers a gift to his neighbor and his neighbor accept it not; would not the gift be returned to him? And the man replied, ‘It will’. The Buddha then said: “You denounce me now, but as I accept it not, you must take the wrong deed back on your own person.”

The Buddha said, “Evil doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky; but comes down on himself.” [Both quotations Google from: The sayings of Buddha in forty-two sections]

Laozi in Chapter 79 of his Tao Te Ching said:

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

By providing a reference on Heaven’s moral will in Chapter 79, and by providing many other references on Heaven and Earth in his Tao Te Ching for future generations, Laozi depicted his profound knowledge of Heaven.

What the Buddha and Confucius had respectively taught, ‘evil deed(s) will redound on the culprits’ and ‘those who offends Heaven will be punished and has no one to pray to,’ is but one of the ways how Heaven protects the good.

The observant and those who are directly taught by Daoist celestial immortals or Buddhas would know more ways than this. These ways form part and parcel of Heaven’s secrets. Disclosures of which can be subjected to fair warnings from Heaven!

The mysterious workings of Heaven and Tao are certainly not easy to comprehend until experienced. We should know our own limitations and be circumspect of what we say or do in public regarding ancient Yijing and Tao practices, lest we inadvertently offend Heaven.

Good deeds seemed unrewarded and evil deeds seemed unpunished yet Heaven’s and/or divinities’ rewards and punishments often manifest for those who in the know. Those who know this phenomenon down the ages based on what they have taught include Laozi, Confucius, the Buddha, and Mencius.

Perhaps after reading this article, readers got to know the ways of Heaven a bit better?

Romance of ‘Friends come without blame’ in the Book of Changes

In the Judgment of Hexagram 24 Fu / Return it is said (extracts):

Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return.

And the nine in the fifth place of Hexagram 39 Jian / Obstruction says:

In the midst of the greatest obstructions, Friends come.

While the image of the six in the second place says that because the king’s servant is beset by obstruction upon obstruction, in the end, there is no blame.

In his tenth prophecy of the Ma Qian Ke, with the accompanying Hexagram Jian / Obstruction, the great Zhuge Liang or Kongming has had established that the Chinese phrase for ‘Friends come without blame’ or ‘Peng Lai Wu Jiu’ in pinyin can also be read as ‘Friends come, no blame’.

Now whether or not the friends (Peng) that have been referred to in both Hexagrams represents the same phenomenon is the subject of this romance. But as usual whenever this student writes about things related to Tao and Heaven, there would be no damage to your health and well being if you take it in with a bit of salt!

Friends come without blame, to and fro goes the Way
Signifies the Return (Fu)
Friends come no blame, in the midst of obstructions upon obstructions
Signifies Obstruction (Jian)

The Holy Sages allowed the least knowledgeable to reveal the truths
So that more can be taught, a phenomenon of Wu Wei
From the Tao Te Ching, Analects, down to the Daoist texts
The least knowledgeable among those with profound knowledge had taught the most

Therefore do not be surprised if you cannot learn anything profound here
Since the author knows only a touch of the ancients and Zhouyi
However, while we may have the same teacher, our experiences vary
And the romance may contain a hint or two to help expand your deep knowledge

Heaven and Earth had closed since 15 September 2008
Signifying no Tao all under Heaven
Friends cannot come because of the obstructions upon obstructions
Therefore no blame can be accorded

Laozi, Confucius, and Mencius knowing this phenomenon
Had warned the able to hide until Heaven and Earth (re)open
Those who had refused to listen, suffered along with the hundreds of millions
Causes were known, retribution was duly paid where people had revolted

To foreknow when Heaven and Earth will reopen is easy and simple
Heaven first send down the Great Light to help the correct, central, and blessed
Then ‘Friends come without blame’
Both phenomena presage the phenomenon of ‘To and fro goes the Way’.

In case you have doubts, I can help you count
It has been forty nine months since there was no Tao on Earth.
Those who practised neidan meditation during this period knows not when to stop
Conversely, they too would not know when to start

The adept(s) had to forego the embryo within
Since it cannot survive without Tao on Earth
A time when Guan Yin had indicated that Buddhas give no blessings
Friends had tried to come amidst the greatest obstructions, and accorded no blame

If you want to experience ‘Friends come without blame’
Empty your mind and still your heart to wait for the Return.
It is not necessary to sit but just be quiet.
Friends come when you are ready and whenever there is Tao all under Heaven.


An overheard conversation:

Welcome back, my friends!
It has been a long time.
Forty nine (49) months to be exact.
An eternity some say.
Yet there is no blame.

For Heaven and Earth had closed.
And there was no Tao all under Heaven.
With so much obstructions placed upon travels
Even Buddhas give no blessings
As told by Guan Yin

Yes, I know that you came a few times earlier.
But, your calls at the gate were mumbles.
Anomalies still happen whenever there is no Tao on Earth.
Though a few culprits have been overthrown
Most roam freely while the innocents still suffer

The forgoing of the embryo again is not a great loss.
Compared to the sufferings of the hundreds of millions people on Earth.
Heaven by sending down the Great Light last year indicates that the correct, central, and blessed are not completely forgotten.
Except for the able who else could appreciate that they have to hide?
Meanwhile they wait for the reopening of Heaven and Earth and the ensuing abundance of Tao once again.

My palms have suddenly grown hot.
As if we shook hands.
Pray tell your shy female companions, their first ever visit is much appreciated.
And that they sing the melodic song in harmony with you.
Send my regards to our Buddhist friends; I do miss their chiming in now and then.

Your long visit today may presage that of Tao moving to and fro freely again.
Do not worry too much, even if this conversation is overhead and published.
Any listener would stretch their Tao and Yijing knowledge to the limits before appreciating any of what has been said.
Otherwise they will dismiss it as a self-talk by a cranky old man.
And whichever way they choose, they are correct. Since how would he know?


Allan Lian

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Crimes against humanity

The ancients have always advocated for a ruler to be benevolent since only when he loves his people can they enjoy peace and prosperity in the state. But when a ruler only thinks of profits or wants to manifest his power to oppress a powerless people of his own state or others, we see examples of a crime against humanity. In the days of old, we read of such crimes committed against the multitude in China by Chou Hsin of Shang and Shih Huangdi, the first emperor of Chin.

A few thousand years later, with much human development and education, we still witness crimes against humanity with the world looking on usually helpless.

If we think of the Second World War, the Middle East, Bosnia, several African states, Afghanistan, Iraq, and now Myanmar (Burma), we see powerful images of crimes against humanity. The whole world is outraged and yet remains helpless. Besides protesting against the ruler(s) for the whole world to see, with cries for help what can an overtly oppressed people do against guns and the might of a superior army? The unarmed and the peaceful cannot alone fight against oppression and a well armed army. It would be like throwing eggs at a rock, trying to split it?

How many more people need to die or get displaced before the world body, the United Nations steps in? What has the United Nations done except split hairs and listen to the rhetoric of powerful nations, their biggest paymasters? Where is the world statesman when he or she is needed? The answer, my friend, is ‘Blowing in the Wind’.

The world sorely needs a statesperson – a Da Ren - who commands global respect because the great person (the Da Ren) is both humane and just to people on earth. And who has the actual means and sincerity to back up the rhetoric. Perhaps then there will be respite from crimes committed against humanity in the world.

In the Book of Poetry, it is said,

‘Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God. Take warning from the house of Yin. The great decree is not easily preserved.’

This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.
[Da Hsiao – The Great Learning 10 .5]

Surely the ruling generals of Myanmar have ignored the advice in the above poem or quotation in the Great Learning for the past forty five years.

For the sake of profits and power, these heartless rulers oppressed their own people. The Burmese Buddhist monks are right in denying the generals and the army access to pay respects to Buddha. By committing crimes against humanity, can the generals and their soldiers really appear before Buddha?

No, says the ancients in the Book of Poetry and the Great Learning. And I wholeheartedly agree.

Buddhas’ reminiscence

Sometimes we can learn things by reading what participants write in Daoist Forums. It is made more interesting when students of other doctrines or religions contribute their understanding and insights on cultivation. There will also be times when the exuberant remarked on spiritual matters probably beyond their understanding. For example, how would we know that, and I quote a statement made by a participant who intends to study Zen Buddhism, “Two Buddhas, two awakened ones, have very little to say to each other”?

Not many including esoteric Buddhists would know or like to predict what will happen when two Buddhas meet. Perhaps the following short story can tell the esoteric what actually happened on such an occasion.

A few years ago, I took an amulet of a Buddha to the Buddhist temple to be blessed by Buddha. While I was given the amulet several years ago, I had not worn it around the neck for a long time. It was time for the amulet to be blessed to ensure its protective power remains.

At the temple, a medium was already in a sitting meditation in front of the Buddha’s altar attending to a devotee. When my turn came, I handed the amulet to the medium for the blessing.

The medium looked at the amulet, rubbed it and tried very hard to recognize who it was within the plastic covering and metal frame. On recognizing who it was, the medium broke into a big smile and the Buddha within her said in Cantonese:

Oh it is you, (the name of the Buddha in the amulet)! How have you been? It has been a long time since we last seen each other.

Of course one could not hear the replies given by the Buddha in the amulet. (There was no medium for this divinity.) The two Buddhas seemed very happy and had an animated chat before they continued their discussion in Pali. The Buddhas must have reminiscence over old times spanning several centuries!

Thereafter the Buddha in the medium blessed my amulet with Buddhist mantras in Pali and handed it back to me.

To say that old friends (in this case, read Buddhas) when they meet have little to say to each other is utterly nonsense. Long may these friendships live!

Deeper implications of Wu Wei

The manifestation of the spirit can be considered the pinnacle of an artist in any discipline (martial arts, painting etc). The Chinese call this manifestation of the spirit as ‘Chu Shen Jin Fa’ (Exit spirit, Enter magic), which depicts the purest form of Wu Wei.

For the students of neidan and Tao, in TTC 2 where Laozi mentioned ‘being’ and ‘non being’, he could have meant human and spirit respectively.

Therefore if the non being leads the being the artist manages affairs without doing anything. Since he or she needs to do nothing and everything gets done.

Only when the non being exits into emptiness is the being, enlightened.

When being is produced by non being, nirvana is reached – the enlightened becomes a Buddha or a heavenly immortal.

Therein lays the different steps of the art of Wu Wei for a neidan practitioner or Daoist dual cultivator.

Of course before the spirit can manifest, a student got to work very hard at it! That is an open secret, yet without exception, it applies to all students.


Related entries: ‘Chu Shen Jin Fa’, The Art of Wu Wei, Enlightenment.

Enlightenment

Happy Vesak Day to all Buddhist readers! Vesak Day happens to fall on May 1 this year.

One of the triple gem celebrations is that of Buddha’s enlightenment. The other two gems are that of his birth and his death.

While many Daoists and Buddhists especially in the East understand what the true meaning of enlightenment is, there will still be some who would give a differing view on the web or in forums.

Some believers or non believers may want you to believe that a realization of a thought or a koan during meditation gives rise to enlightenment! If enlightenment was that easy, many fellow travelers down the ages would have become Buddhas or Daoist immortals.

The published picture extracted from 'The Secret of the Golden Flower [W/B]' depicts the enlightenment of a neidan adept who had reached stage three of the meditation practice. Those who had seen movies and/or read books on Buddha’s life, practice and enlightenment may probably understand its meaning better.

Three types of Daoist immortals

Quite a number of Daoists in the West do not understand the term, ‘Daoist immortals’ or ‘Dao Xian’, possibly confused by various explanations given in Western books and/or in forums which largely depend on the knowledge of each author. It is alright, nothing to worry about. After praying to Daoist deities for a few decades, one had only understood the real difference between a Daoist deity (Shen) and a Daoist immortal (Xian) about fifteen years ago.

A learned individual needs to cultivate both essence and life to become an immortal. Deities need not go through the same process – a candidate may not be as learned, he or she may not have cultivated both essence and life – they could have led an exemplary life or had done something great for the people. And the people at the time build temple(s) in their honor and started to pray for the deity’s blessings. (Think Guan Gong – the God of War.)

For those with a passing interest in Taoism and want to know a bit more about immortals, reading what a renowned Daoist has to say is better than gleaning from Western books and Tao forums.

According to Zhong LiQuan, one of the eight Daoist immortals (Baxian), there are three types of immortals. In his text, the Secretly Transmitted Complete Numinous Treasure Skills of Perfect Man Zhengyang, he indicated that there are human immortals, earthly immortals, and heavenly immortals depending on their attainments. Apparently the text was transmitted by his student, Lu Dongbin, and comprised of three volumes each depicting what can be achieved by man (ren):

“If students can accomplish the “Four small vehicle ways for happiness and prolonged life”, they can become human immortals.

If students can step up to accomplish the “Three middle vehicle ways for immortality”, they become earthly immortals.

Finally if they can accomplish the “Three great vehicle ways for attaining sainthood”, they become heavenly immortals.”

[Source: Taoist Culture and Information Centre, Hong Kong. Click ‘Quanzhen/Taoism’ under Resources for website link, if you wish to read the details and the Chinese in ‘the Daoist Scriptures’ section.]

I had first heard about earthly immortals (DiXian) from my Daoist friend several years ago. He learned about them from his ancestor master, a heavenly immortal (TianXian). Probably human immortals (RenXian) are those who have reached the Center, who are happier and live longer than others. (Think Sages and the wise.)

In the Shurangama Sutra (Leng Yen), Buddha had indicated a few more types of immortals which include Buddhas, various deities, and ghost kings.

Over the decades, through mediums, one had opportunities to speak to Daoist deities, a heavenly immortal, and Buddhas. If you have the opportunity, do not miss the chance to ask any of these divinities, it is good for experience and knowledge. Just do not ask frivolous questions. You may get a knock on the head by the Daoist immortal – immortals are a bit sterner than the others. Like the Yi, if you know what I mean. (Think Hexagram 4 Meng / Youthful Folly.)

Daoist heavenly immortals certainly know more of the Yi than you and me. A reason why they are in heaven!