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.”

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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)

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.

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.

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.

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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Circulation of the Light and Tao Te Ching (2A) – Mysterious Gate(s)

Tao Te Ching Chapter One

The Tao that can be told is not the eternal Tao,

The name that can be named is not the eternal name.

Nameless is the beginning of heaven and earth;

Named is the mother of myriad things.

Without desire observe the mysterious,

With desire contemplate the manifestations.

These two things are similar,

Only differing names for the profound.

Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]

Without direct experience and spiritual clarity, scholars would have their work cut out to relate to the eternal Tao told by the three great ancient sages, Laozi, Confucius, and the Buddha; let alone by the Holy Sages who wrote the Book of Changes.

The Tao Te Ching tells of the wonders, mystery, obscurity, and profoundness of Tao; and how to return.

The guidance provided by Laozi in Chapter one - which leads to seeing the mysterious gates - deals with the elementary level and lays the foundation on which top scholars build upon.

Since several renowned Zhen Ren (realized persons) of the past in their writings had concentrated on providing vital information on more advance experiential levels of the Circulation of the Light practice. Except for the substantive citations of ancient classics and texts, much of the revelation provided for the last five verses have probably not appeared in any writings or online discussions before.

And it is for discerning readers to decide if the Tao about to be told is really the eternal Tao or not:

Theories still abound as to what the mysterious is, how it can be seen, and why it can only be observed without desire. The diligent practice of the Circulation of the Light would provide the answers to all these questions. Why?

Because when the mind is empty and the heart still during its meditation; there is no desire (or intent). Whatever phenomena that appear or disappear come naturally. Nothing can hasten the progress.

The only requirement is that the top scholar has the ability to see the Light. Since this experiential ability while elementary is fundamental to the entire Circulation of the Light practice. As the Light circulates together with the Qi (breath) by and by the mysterious would appear for observation.

Therefore without desire observe the mysterious.

When the mysterious manifests for observation, the top scholar needs to determine by contemplating whether or not they are real, lest it leads to delusion.

Delusion constitutes a major hindrance and a constant danger to those who cultivate Tao. So much so that Laozi, the Buddha, and Lu Dongbin had issued warnings on delusions in their respective writings or teachings. Only the delusional or the misled would cling to a ‘phenomenon’ such as sudden enlightenment.

To avoid delusions, it would be advisable for top scholars to crosscheck experiences and various manifestations with the Book of Changes, Tao Te Ching, Shurangama Sutra (Lengyan Ching), the Secret of the Golden Flower, and the texts written by renowned Zhen Ren who became celestial immortals (or Buddhas).

Therefore with desire contemplate the manifestations.

Whether or not scholars know it, the mysterious and the manifestations are similar.

In the Heart Sutra, Avalokitesvara Bodhisattva or Guan Yin propounds the by now famous statement that ‘Form is emptiness and emptiness is form’. While this profound statement relates to a more advance experiential level, it provides a good relevant example.

Yin Yang quite often sounds mysterious to many but not to the esoteric, Form and Emptiness is easier to understand, while the Dark and the Light – the eternal duality of nature - is the easiest to know. Therefore the words of Laozi are very easy to understand and very easy to put into practice. Why?

Because Daoist scholars are steep in the knowledge of Yin Yang, while Buddhist scholars contemplate on Form and Emptiness and can talk about the subject for days on end. Yijing and Confucian scholars deal with the Dark and the Light each time they read the Book of Changes or divine. And many scholars are knowledgeable about Change.

Yet if subjected to the real test, most of these scholars - except for the top few - would be hard put to observe these particular phenomena and their changes.

Profundity arises where Change reverts with ease and within an instant.

Therefore they are only differing names for the profound.

After the observation of the mysterious and the contemplation of manifestations, which form part and parcel of the magical far journey, mysterious gates would appear during the Circulation of the Light meditation.

The mysterious gate is subtle, obscure and has no fixed location, and can be easily missed. Just as sudden as it appears, it would soon disappear. Is this age old phenomenon not other than profound?

Scholars and translators often say that there is just one mysterious gate, while the first class scholars of Tao have had sighted more.

Therefore obscure and profound, there will be numerous mysterious gates.

In conclusion, when scholars of Tao can empty their minds and still their hearts with the Circulation of the Light, they are practising the Return. Having attained the ability to see the Light during its meditation, sooner or later the mysterious will manifest for observation and for contemplation. Much later, obscure and profound mysterious gates will appear. (Numeric and time frames are not given to avoid plagiarism.)

Since Laozi had not written on entering the mysterious gate(s) and Zhuangzi did not elaborate on how Guang Zhenzi can enter the gates with ease. And with the Buddha only providing subtle hints to his disciples in the Shurangama Sutra which would eventually enable the entry to these mysterious gates. In accord with established order of the ancients, there will be no revelation on how to make that particular entrance.

So there you go! Penetrating (Tong) the last five verses of Chapter One and ancient classics could be something like this.


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Circulation of the Light and Tao Te Ching (2) – Mysterious Gate(s) – (A)

Of the tens of millions down the ages who have had read the Tao Te Ching or have heard of Tao, it could be fair to say that less than half would aspire to be scholars by trying to cultivate the Way. Of those who cultivate Tao, both the philosophical and mediocre scholars - those who tend to waver in their beliefs – would form the majority of these aspirants and who would either make little headway in the cultivation and/or drop out halfway.

This leaves the minority to persevere through thick and thin in the lengthy and demanding process to become top scholars of Tao. And of these first class scholars who travel on the magical far journey, only a relative few - the Zhen Ren or realized persons - could attain or have attained Tao to become Celestial Immortals or Buddhas.

Anyone who has had read Chapter One of the Tao Te Ching would be equally mystified on the one hand and on the other hand seemed to be able to grasp something of what Laozi had wanted to say. The first four verses of the chapter probably count among the most discussed online topics on Tao. What with the more than a hundred translations of Chapter One made available on the World Wide Web. So what is one more?

Tao Te Ching Chapter One

The Tao that can be told is not the eternal Tao,

The name that can be named is not the eternal name.

Nameless is the beginning of heaven and earth;

Named is the mother of myriad things.

Without desire observe the mysterious,

With desire contemplate the manifestations.

These two things are similar,

Only differing names for the profound.

Obscure and profound; (there will be) numerous mysterious gates.

[Translated by Allan Lian]

Since most readers of the ancient classic have already formed their own opinions on the first four verses, and to avoid endless contention, it would be better to discuss in brief the remaining five verses which deal with direct experiences obtainable through the diligent practice of the Circulation of the Light.

Many theories have also been propounded for these remaining five verses of Chapter One and especially on the Mysterious Gate(s).

Therefore what is to be discussed would differ much from those who had used their intellect – whether or not they are scholars, translators, Sinologists, or the deluded – to explain these particular verses.

In my translation of Chapter One, Wu - the pinyin for the Chinese – that appear in the fifth verse has been translated as ‘Without’. And You – the pinyin for another Chinese word - that appear in the sixth verse has been translated as ‘With’. Wu and You happen to be direct opposites; and have different connotations depending on the context and the chapters of the Tao Te Ching in which they are written or used.

For example, the whiz-kid Wang Bi of the late Han had had aptly determined that Wu means Non Being while You means Being in the context and particular chapter where they both have appeared; but these meanings do not apply to Chapter One. (Theorists and ardent followers of Wang Bi could do well to take note of this, lest they implicitly use these meanings in Chapter One and try to mislead others.)

To understand the Tao Te Ching is difficult, to penetrate (tong) this ancient classic would be nigh impossible without spiritual clarity (Shen Ming) and direct experiences.

To be continued.

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)

Circulation of the Light and Zhuangzi

Several Daoist texts discuss the ancient practice of the Circulation of the Light and/or its confirmation signs. However, not many readers including translators of these ancient Chinese texts and scholars of Ancient Chinese Philosophy happened or would tend to see it that way. In line with the Tao Te Ching these readers are not alone; because since ancient times - upon hearing of Tao - only the first class scholars have had actually put it into practice.

Now as to whether or not Zhuangzi - a follower of Laozi according to the Grand Historian, Sima Qian - was a first class scholar of Tao, he for certain knew something about the Circulation of the Light.

Since in the chapter on Xin Zhai or ‘Fasting of the Mind’, he had had described the early stages of its practice including that of seeing the light:

“Look at that aperture (left in the wall);--the empty apartment is filled with light through it.”

In addition to Xin Zhai, there is an excerpt from the texts of Zhuangzi on a purported discussion between Huangdi (the legendary Yellow Emperor) and his teacher, Guang Chenzi - one of the earliest Daoist celestial immortals – which also relates to the Circulation of the Light.

I have broken up the excerpt into smaller paragraphs with key phrases highlighted (in italics or bold) - for readers - to make it easier to understand and simpler to follow:-

“Guang Chenzi hastily rose, and said, 'A good question! Come and I will tell you the perfect Tao. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct.

You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force;--then you may live for long.

When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long.

Watch over what is within you, shut up the avenues that connect you with what is external;--much knowledge is pernicious. I (will) proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding (element); I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing (element).

There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigour. I maintain the (original) unity (of these elements), and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay.'

Huangdi twice bowed low with his head to the ground, and said, 'In Guang Chenzi we have an example of what is called Heaven'. The other said, 'Come, and I will tell you:--(The perfect Tao) is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can be reached. He who attains to my Tao, if he be in a high position, will be one of the August ones, and in a low position, will be a king.

He who fails in attaining it, in his highest attainment will see the light, but will descend and be of the Earth. At present all things are produced from the Earth and return to the Earth.

Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure.

If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it; they may all die, and I will abide alone!'”
[Book XI - Zai Yu or ‘Let it Be’- Legge]

If those practising neidan (inner alchemy) can only see the light; they would progress no further in the attainment of Tao.

They would need to witness the interchanging of the Dark and the Light; Yin Yang; Forms and Emptiness before they can enter the Mysterious Gate(s).

However, aspiring first class scholars – the right persons for Tao – who have had correctly practised the Circulation of the Light over the years would be able to see the manifestations of what Guang Chenzi had had described – most of which have already been embedded in the Tao Te Ching for more than 2,500 years.

This includes seeing splendid Heaven, another eternal signpost of the Way.

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?’

Circulation of the Light and I Ching (2)

The ancient Circulation of the Light – as taught in the Secret of the Golden Flower - and its relationship with the Book of Changes (I Ching / Yijing) can be explained in brief thus:

“The work on the circulation of the light depends entirely on the backward-flowing movement, so that the thoughts are gathered together. The heavenly heart lies between sun and moon.”

“Master Lu-tsu said, since when has the expression ‘circulation of the light’ been revealed? It was revealed by the ‘True Man of the Beginning of Form’ (Guan Yinshi). When the light is made to move in a circle, all the energies of heaven and earth, of the light and the dark, are crystallized.” [The Secret of the Golden Flower of Lu Dongbin as translated by Wilhelm / Baynes]

The Judgment in Hexagram Fu / Return contains the term, “To and fro goes the Way (Tao)” while the first verse of Chapter 40 in the Tao Te Ching says: “Return is the movement of the Way”.

The following paragraphs explain the terms: the backward flow movement and the Circulation of the Light. And what are depicted in the accompanying picture - [the picture is scanned from the book, “Tai Chi Chuan and I Ching – Second Edition – by Da Liu, 1981 R&KP].

The picture tells the profound story of how the Light circulates together with the Qi where from the bottom they progress up the back of the body to the top of the head before their descent down the front making a full circle or an orbit.

For Hexagram #24 Fu / Return represents the start of the waxing of the moon reaching Full Moon at Hexagram #1 Qian / The Creative Heaven while Hexagram #44 Gou / Coming to Meet represents the first waning phase of the moon and ends with the New Moon at Hexagram #2 Kun / The Receptive Earth. And the Circulation continues to complete a full circle or an orbit.

Therefore the Circulation of the Light crystallizes all the energies of heaven and earth and of the light and the dark – represented respectively by Qian and Kun and the lines of the twelve sovereign hexagrams.

This is the correct way to practise neidan (inner alchemy) meditation – the Circulation of the Light - for the return to Tao. For neidan practitioners would then be practising the Way of Heaven that of the Light and the Dark - as indicated in the ancient method of the Holy Sages who wrote the Book of Changes.

While it is profound, ancient neidan meditation follows that of nature (ziran) and can - more often than not – be supported by science. For once an orbit has been duly completed - similar to the eight planets orbiting our Sun - the Light together with the Qi continues its natural circulation course over the duration of the meditation.

Those already with good aptitude – having receiving confirmatory sign(s) according to Lu Dongbin in his Secret of the Golden Flower – in the Circulation of the Light would have to acquire the profound ability to ignite the fire in the furnace to cook the medicine - represented by Kan (Moon) and Li (Sun) - in the cauldron (as depicted in the centre of the body in the picture). This ability to ignite the fire in the furnace is another major eternal signpost of the Way that would appear naturally (ziran).


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Circulation of the Light and I Ching

The above picture (page 102) is taken from the book, “Tai Chi Chuan and I Ching – Second Edition – by Da Liu, 1981 R&KP". Da Liu, a grandmaster of Tai Chi Chuan, had taught this ever popular Chinese martial art - suitable for both the young and the old - in the US for more than twenty years.

While no accompanying explanations or credits to the picture were given in the book, Da Liu had elaborated on how the movements of Tai Chi Chuan - as founded by Zhang SanFeng - relate to the various hexagrams of the Book of Changes, and to the Circulation of the Light meditation which is represented by the waxing and waning of the Moon hexagrams. (The particular picture has also been published on a neidan blog years ago with no explanation.)

People say that a picture paints a thousand words. But unless they are very familiar with the Book of Changes and/or neidan (inner alchemy) meditation, not many viewers of this fascinating picture – including me at the time of this book purchase in the 1980s - could understand the profound story it wanted to tell.

Those who know what the picture wants to tell are welcome to post their commentary to help readers obtain a better understanding of the mystery.

Meanwhile others have to wait for me to gather my thoughts – contemplation – for the follow up article.