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!
Showing posts with label Mysterious Gate (s). Show all posts
Showing posts with label Mysterious Gate (s). Show all posts
Friday, March 14, 2014
Sunday, August 04, 2013
Circulation of the Light and Tao Te Ching (2A) – Mysterious Gate(s)
Tao Te Ching Chapter One
The Tao that can be told is not the eternal Tao,
The name that can be named is not the eternal name.
Nameless is the beginning of heaven and earth;
Named is the mother of myriad things.
Without desire observe the mysterious,
With desire contemplate the manifestations.
These two things are similar,
Only differing names for the profound.
Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]
Without direct experience and spiritual clarity, scholars would have their work cut out to relate to the eternal Tao told by the three great ancient sages, Laozi, Confucius, and the Buddha; let alone by the Holy Sages who wrote the Book of Changes.
The Tao Te Ching tells of the wonders, mystery, obscurity, and profoundness of Tao; and how to return.
The guidance provided by Laozi in Chapter one - which leads to seeing the mysterious gates - deals with the elementary level and lays the foundation on which top scholars build upon.
Since several renowned Zhen Ren (realized persons) of the past in their writings had concentrated on providing vital information on more advance experiential levels of the Circulation of the Light practice. Except for the substantive citations of ancient classics and texts, much of the revelation provided for the last five verses have probably not appeared in any writings or online discussions before.
And it is for discerning readers to decide if the Tao about to be told is really the eternal Tao or not:
Theories still abound as to what the mysterious is, how it can be seen, and why it can only be observed without desire. The diligent practice of the Circulation of the Light would provide the answers to all these questions. Why?
Because when the mind is empty and the heart still during its meditation; there is no desire (or intent). Whatever phenomena that appear or disappear come naturally. Nothing can hasten the progress.
The only requirement is that the top scholar has the ability to see the Light. Since this experiential ability while elementary is fundamental to the entire Circulation of the Light practice. As the Light circulates together with the Qi (breath) by and by the mysterious would appear for observation.
Therefore without desire observe the mysterious.
When the mysterious manifests for observation, the top scholar needs to determine by contemplating whether or not they are real, lest it leads to delusion.
Delusion constitutes a major hindrance and a constant danger to those who cultivate Tao. So much so that Laozi, the Buddha, and Lu Dongbin had issued warnings on delusions in their respective writings or teachings. Only the delusional or the misled would cling to a ‘phenomenon’ such as sudden enlightenment.
To avoid delusions, it would be advisable for top scholars to crosscheck experiences and various manifestations with the Book of Changes, Tao Te Ching, Shurangama Sutra (Lengyan Ching), the Secret of the Golden Flower, and the texts written by renowned Zhen Ren who became celestial immortals (or Buddhas).
Therefore with desire contemplate the manifestations.
Whether or not scholars know it, the mysterious and the manifestations are similar.
In the Heart Sutra, Avalokitesvara Bodhisattva or Guan Yin propounds the by now famous statement that ‘Form is emptiness and emptiness is form’. While this profound statement relates to a more advance experiential level, it provides a good relevant example.
Yin Yang quite often sounds mysterious to many but not to the esoteric, Form and Emptiness is easier to understand, while the Dark and the Light – the eternal duality of nature - is the easiest to know. Therefore the words of Laozi are very easy to understand and very easy to put into practice. Why?
Because Daoist scholars are steep in the knowledge of Yin Yang, while Buddhist scholars contemplate on Form and Emptiness and can talk about the subject for days on end. Yijing and Confucian scholars deal with the Dark and the Light each time they read the Book of Changes or divine. And many scholars are knowledgeable about Change.
Yet if subjected to the real test, most of these scholars - except for the top few - would be hard put to observe these particular phenomena and their changes.
Profundity arises where Change reverts with ease and within an instant.
Therefore they are only differing names for the profound.
After the observation of the mysterious and the contemplation of manifestations, which form part and parcel of the magical far journey, mysterious gates would appear during the Circulation of the Light meditation.
The mysterious gate is subtle, obscure and has no fixed location, and can be easily missed. Just as sudden as it appears, it would soon disappear. Is this age old phenomenon not other than profound?
Scholars and translators often say that there is just one mysterious gate, while the first class scholars of Tao have had sighted more.
Therefore obscure and profound, there will be numerous mysterious gates.
In conclusion, when scholars of Tao can empty their minds and still their hearts with the Circulation of the Light, they are practising the Return. Having attained the ability to see the Light during its meditation, sooner or later the mysterious will manifest for observation and for contemplation. Much later, obscure and profound mysterious gates will appear. (Numeric and time frames are not given to avoid plagiarism.)
Since Laozi had not written on entering the mysterious gate(s) and Zhuangzi did not elaborate on how Guang Zhenzi can enter the gates with ease. And with the Buddha only providing subtle hints to his disciples in the Shurangama Sutra which would eventually enable the entry to these mysterious gates. In accord with established order of the ancients, there will be no revelation on how to make that particular entrance.
So there you go! Penetrating (Tong) the last five verses of Chapter One and ancient classics could be something like this.
All rights reserved.
The Tao that can be told is not the eternal Tao,
The name that can be named is not the eternal name.
Nameless is the beginning of heaven and earth;
Named is the mother of myriad things.
Without desire observe the mysterious,
With desire contemplate the manifestations.
These two things are similar,
Only differing names for the profound.
Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]
Without direct experience and spiritual clarity, scholars would have their work cut out to relate to the eternal Tao told by the three great ancient sages, Laozi, Confucius, and the Buddha; let alone by the Holy Sages who wrote the Book of Changes.
The Tao Te Ching tells of the wonders, mystery, obscurity, and profoundness of Tao; and how to return.
The guidance provided by Laozi in Chapter one - which leads to seeing the mysterious gates - deals with the elementary level and lays the foundation on which top scholars build upon.
Since several renowned Zhen Ren (realized persons) of the past in their writings had concentrated on providing vital information on more advance experiential levels of the Circulation of the Light practice. Except for the substantive citations of ancient classics and texts, much of the revelation provided for the last five verses have probably not appeared in any writings or online discussions before.
And it is for discerning readers to decide if the Tao about to be told is really the eternal Tao or not:
Theories still abound as to what the mysterious is, how it can be seen, and why it can only be observed without desire. The diligent practice of the Circulation of the Light would provide the answers to all these questions. Why?
Because when the mind is empty and the heart still during its meditation; there is no desire (or intent). Whatever phenomena that appear or disappear come naturally. Nothing can hasten the progress.
The only requirement is that the top scholar has the ability to see the Light. Since this experiential ability while elementary is fundamental to the entire Circulation of the Light practice. As the Light circulates together with the Qi (breath) by and by the mysterious would appear for observation.
Therefore without desire observe the mysterious.
When the mysterious manifests for observation, the top scholar needs to determine by contemplating whether or not they are real, lest it leads to delusion.
Delusion constitutes a major hindrance and a constant danger to those who cultivate Tao. So much so that Laozi, the Buddha, and Lu Dongbin had issued warnings on delusions in their respective writings or teachings. Only the delusional or the misled would cling to a ‘phenomenon’ such as sudden enlightenment.
To avoid delusions, it would be advisable for top scholars to crosscheck experiences and various manifestations with the Book of Changes, Tao Te Ching, Shurangama Sutra (Lengyan Ching), the Secret of the Golden Flower, and the texts written by renowned Zhen Ren who became celestial immortals (or Buddhas).
Therefore with desire contemplate the manifestations.
Whether or not scholars know it, the mysterious and the manifestations are similar.
In the Heart Sutra, Avalokitesvara Bodhisattva or Guan Yin propounds the by now famous statement that ‘Form is emptiness and emptiness is form’. While this profound statement relates to a more advance experiential level, it provides a good relevant example.
Yin Yang quite often sounds mysterious to many but not to the esoteric, Form and Emptiness is easier to understand, while the Dark and the Light – the eternal duality of nature - is the easiest to know. Therefore the words of Laozi are very easy to understand and very easy to put into practice. Why?
Because Daoist scholars are steep in the knowledge of Yin Yang, while Buddhist scholars contemplate on Form and Emptiness and can talk about the subject for days on end. Yijing and Confucian scholars deal with the Dark and the Light each time they read the Book of Changes or divine. And many scholars are knowledgeable about Change.
Yet if subjected to the real test, most of these scholars - except for the top few - would be hard put to observe these particular phenomena and their changes.
Profundity arises where Change reverts with ease and within an instant.
Therefore they are only differing names for the profound.
After the observation of the mysterious and the contemplation of manifestations, which form part and parcel of the magical far journey, mysterious gates would appear during the Circulation of the Light meditation.
The mysterious gate is subtle, obscure and has no fixed location, and can be easily missed. Just as sudden as it appears, it would soon disappear. Is this age old phenomenon not other than profound?
Scholars and translators often say that there is just one mysterious gate, while the first class scholars of Tao have had sighted more.
Therefore obscure and profound, there will be numerous mysterious gates.
In conclusion, when scholars of Tao can empty their minds and still their hearts with the Circulation of the Light, they are practising the Return. Having attained the ability to see the Light during its meditation, sooner or later the mysterious will manifest for observation and for contemplation. Much later, obscure and profound mysterious gates will appear. (Numeric and time frames are not given to avoid plagiarism.)
Since Laozi had not written on entering the mysterious gate(s) and Zhuangzi did not elaborate on how Guang Zhenzi can enter the gates with ease. And with the Buddha only providing subtle hints to his disciples in the Shurangama Sutra which would eventually enable the entry to these mysterious gates. In accord with established order of the ancients, there will be no revelation on how to make that particular entrance.
So there you go! Penetrating (Tong) the last five verses of Chapter One and ancient classics could be something like this.
All rights reserved.
Thursday, July 25, 2013
Circulation of the Light and Tao Te Ching (2) – Mysterious Gate(s) – (A)
Of the tens of millions down the ages who have had read the Tao Te Ching or have heard of Tao, it could be fair to say that less than half would aspire to be scholars by trying to cultivate the Way. Of those who cultivate Tao, both the philosophical and mediocre scholars - those who tend to waver in their beliefs – would form the majority of these aspirants and who would either make little headway in the cultivation and/or drop out halfway.
This leaves the minority to persevere through thick and thin in the lengthy and demanding process to become top scholars of Tao. And of these first class scholars who travel on the magical far journey, only a relative few - the Zhen Ren or realized persons - could attain or have attained Tao to become Celestial Immortals or Buddhas.
Anyone who has had read Chapter One of the Tao Te Ching would be equally mystified on the one hand and on the other hand seemed to be able to grasp something of what Laozi had wanted to say. The first four verses of the chapter probably count among the most discussed online topics on Tao. What with the more than a hundred translations of Chapter One made available on the World Wide Web. So what is one more?
Tao Te Ching Chapter One
The Tao that can be told is not the eternal Tao,
The name that can be named is not the eternal name.
Nameless is the beginning of heaven and earth;
Named is the mother of myriad things.
Without desire observe the mysterious,
With desire contemplate the manifestations.
These two things are similar,
Only differing names for the profound.
Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]
Since most readers of the ancient classic have already formed their own opinions on the first four verses, and to avoid endless contention, it would be better to discuss in brief the remaining five verses which deal with direct experiences obtainable through the diligent practice of the Circulation of the Light.
Many theories have also been propounded for these remaining five verses of Chapter One and especially on the Mysterious Gate(s).
Therefore what is to be discussed would differ much from those who had used their intellect – whether or not they are scholars, translators, Sinologists, or the deluded – to explain these particular verses.
In my translation of Chapter One, Wu - the pinyin for the Chinese – that appear in the fifth verse has been translated as ‘Without’. And You – the pinyin for another Chinese word - that appear in the sixth verse has been translated as ‘With’. Wu and You happen to be direct opposites; and have different connotations depending on the context and the chapters of the Tao Te Ching in which they are written or used.
For example, the whiz-kid Wang Bi of the late Han had had aptly determined that Wu means Non Being while You means Being in the context and particular chapter where they both have appeared; but these meanings do not apply to Chapter One. (Theorists and ardent followers of Wang Bi could do well to take note of this, lest they implicitly use these meanings in Chapter One and try to mislead others.)
To understand the Tao Te Ching is difficult, to penetrate (tong) this ancient classic would be nigh impossible without spiritual clarity (Shen Ming) and direct experiences.
To be continued.
This leaves the minority to persevere through thick and thin in the lengthy and demanding process to become top scholars of Tao. And of these first class scholars who travel on the magical far journey, only a relative few - the Zhen Ren or realized persons - could attain or have attained Tao to become Celestial Immortals or Buddhas.
Anyone who has had read Chapter One of the Tao Te Ching would be equally mystified on the one hand and on the other hand seemed to be able to grasp something of what Laozi had wanted to say. The first four verses of the chapter probably count among the most discussed online topics on Tao. What with the more than a hundred translations of Chapter One made available on the World Wide Web. So what is one more?
Tao Te Ching Chapter One
The Tao that can be told is not the eternal Tao,
The name that can be named is not the eternal name.
Nameless is the beginning of heaven and earth;
Named is the mother of myriad things.
Without desire observe the mysterious,
With desire contemplate the manifestations.
These two things are similar,
Only differing names for the profound.
Obscure and profound; (there will be) numerous mysterious gates.
[Translated by Allan Lian]
Since most readers of the ancient classic have already formed their own opinions on the first four verses, and to avoid endless contention, it would be better to discuss in brief the remaining five verses which deal with direct experiences obtainable through the diligent practice of the Circulation of the Light.
Many theories have also been propounded for these remaining five verses of Chapter One and especially on the Mysterious Gate(s).
Therefore what is to be discussed would differ much from those who had used their intellect – whether or not they are scholars, translators, Sinologists, or the deluded – to explain these particular verses.
In my translation of Chapter One, Wu - the pinyin for the Chinese – that appear in the fifth verse has been translated as ‘Without’. And You – the pinyin for another Chinese word - that appear in the sixth verse has been translated as ‘With’. Wu and You happen to be direct opposites; and have different connotations depending on the context and the chapters of the Tao Te Ching in which they are written or used.
For example, the whiz-kid Wang Bi of the late Han had had aptly determined that Wu means Non Being while You means Being in the context and particular chapter where they both have appeared; but these meanings do not apply to Chapter One. (Theorists and ardent followers of Wang Bi could do well to take note of this, lest they implicitly use these meanings in Chapter One and try to mislead others.)
To understand the Tao Te Ching is difficult, to penetrate (tong) this ancient classic would be nigh impossible without spiritual clarity (Shen Ming) and direct experiences.
To be continued.
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