In Chapter 5 of the Tao Te Ching, Laozi taught that
Heaven and Earth are not humane and treat all things as straw dogs. In line with that the sage is also not humane treating people as straw dogs.
While many scholars try hard to discern what he meant by those words, his following explanation on the reason why escaped most mainly because scholars are not necessarily neidan practitioners:
The space between Heaven and Earth seems to be like a bellows. It is empty and yet inexhaustible. When active it produces more.
No amount of words can fathom it. It is better to keep to the Center.
In a recent thread in Taobums, there was discussion on Water and/or Fire methods taught by three teachers in the West. I wade in to mention that Confucius taught about the importance of Names. Neither Laozi nor the Buddha taught any water and/or fire methods. In the Yi the only method taught is that of Keeping Still.
Kan (water) and Li (fire) are subjects too deep even for neidan masters let alone students unless they have in depth knowledge about Qian and Kun, Kan and Li in the Book of Changes.
My question put to members (and to readers of this blog), since according to Zhong Liquan and Zhang Boduan, there is where the real work (fire) starts, was:
How many experienced neidan practitioners have you come across that know the exact location of the space between Heaven and Earth?
Since there were no answers even from students of the three teachers in the forum, I hope some readers here can answer my question.
If only few know the space between Heaven and Earth and keep quiet, how can scholars ever discern what Laozi meant in this chapter 5?
Exactly what Laozi taught in Chapter 1, that the Tao that can be spoken is not the eternal Tao? Simple and easy that!
If you still do not understand why Heaven and Earth and the sage are not humane and treat myriad things and people as straw dogs respectively, I cannot help you anymore than that.
Cheerio!
Showing posts with label Neidan. Show all posts
Showing posts with label Neidan. Show all posts
Saturday, August 14, 2010
Thursday, July 01, 2010
Learning non attachment
It is human nature to attach ourselves to someone (parents / spouse / children / relatives / friends) and/or something (house / pets / car / clubs etc). However attachment to someone or something invariably affects our emotions. And emotions can at times make us lose control of ourselves.
Take for example, the fans supporting their favorite football team in the ongoing World Cup 2010 in South Africa. Whether they watch their team play in the football stadium or live on TV, their hopes and emotions are governed by its performance during and even after football matches. Fans can turn boisterous, rowdy, or angry after each match result. No one can blame them, if no laws have been broken. They are just enjoying living their lives the way they want to.
If we study what the great masters – Laozi, Confucius and Buddha – taught, the heart can be stilled by moderating our own emotions. And emotions can be easily aroused arising from our attachments to kin, friends, and favorites not unlike the football fans if anything good or untoward happened to them.
Therefore non attachment or detachment, the opposite of attachment, is part and parcel of Tao cultivation. Non attachment helps in stilling the heart.
While it is easier for Daoist priests, Buddhist monks, and nuns to learn or practise non attachment since they are supposed to cut off family ties on entering vows of their choice, a lay person cultivating Tao only need to do so at the later stages of neidan practice.
Leaving the family and home behind to progress through the stages of neidan is nothing new to those familiar with Tao studies and the lives of Laozi, Confucius, and the Buddha. More examples can be found if we study the early history of Quanzhen.
If fellow lay travelers of the Way really think about it, learning and practising non attachment at the later stages could be better. At the time, our parents could be long gone with our children fully grown up having their own families and friends; leaving less broken hearts and dependants. And unless you are so inclined, you do not have to be a Daoist priest or a Buddhist monk or nun to learn and practise non attachment.
Meanwhile just watch your emotions and moderate them. It is easier for older folks since we are less hot blooded. This is another reason why you should not practise neidan if you are still young. Try cultivating virtues for a start.
Take for example, the fans supporting their favorite football team in the ongoing World Cup 2010 in South Africa. Whether they watch their team play in the football stadium or live on TV, their hopes and emotions are governed by its performance during and even after football matches. Fans can turn boisterous, rowdy, or angry after each match result. No one can blame them, if no laws have been broken. They are just enjoying living their lives the way they want to.
If we study what the great masters – Laozi, Confucius and Buddha – taught, the heart can be stilled by moderating our own emotions. And emotions can be easily aroused arising from our attachments to kin, friends, and favorites not unlike the football fans if anything good or untoward happened to them.
Therefore non attachment or detachment, the opposite of attachment, is part and parcel of Tao cultivation. Non attachment helps in stilling the heart.
While it is easier for Daoist priests, Buddhist monks, and nuns to learn or practise non attachment since they are supposed to cut off family ties on entering vows of their choice, a lay person cultivating Tao only need to do so at the later stages of neidan practice.
Leaving the family and home behind to progress through the stages of neidan is nothing new to those familiar with Tao studies and the lives of Laozi, Confucius, and the Buddha. More examples can be found if we study the early history of Quanzhen.
If fellow lay travelers of the Way really think about it, learning and practising non attachment at the later stages could be better. At the time, our parents could be long gone with our children fully grown up having their own families and friends; leaving less broken hearts and dependants. And unless you are so inclined, you do not have to be a Daoist priest or a Buddhist monk or nun to learn and practise non attachment.
Meanwhile just watch your emotions and moderate them. It is easier for older folks since we are less hot blooded. This is another reason why you should not practise neidan if you are still young. Try cultivating virtues for a start.
Tuesday, May 25, 2010
The way to prolonging life
The Zah Yung Ching or Classic of the Directory for a Day contains only three stages for cultivators to return to Tao. In the first stage, it is said:
As to what should be done in a day, when the eating and drinking has been arranged, let one sit straight with his mouth shut, and not allow a single thought to arise in his mind. Let him forget everything, and keep his spirit with settled purpose.
Let his lips be glued together, and his teeth be firmly pressed against one another. Let him not look at anything with his eyes, nor listen to a single sound with his ears. Let him with all his mind watch over his inward feelings. Let him draw long breaths, and gradually emit them, without a break, now seeming to breathe, and now not.
In this way any excitement of the mind will naturally disappear, the water from the kidneys will rise up, the saliva will be produced in the mouth, and the real efficaciousness becomes attached to the body.
It is thus that one acquires the way of prolonging life.
[James Legge – sacred texts. Com]
Sounds simple even to James Legge, but many a cultivator of Tao would take several years or decades of dedicated practice to pass through this initial stage, if at all.
This would be the stage where students and ‘masters’ continue to study learn and practice with many failing to acquire or attain the way of prolonging life.
For without the diligent cultivation of essence (nature) and of bodily life (fate), the many who cultivate Tao would invariably be stuck at this level, unless Heaven happens to be on your side, if you have sufficient merits.
The unknown author of this classic, like the Zhen Ren, assumed that those who practise neidan (inner alchemy) know what they have to do. The earnest and sincere would note that the cultivation of virtues is left unsaid like in many Daoist texts on neidan. But then if we read further into these texts, terms like good and purity are written therein. What do those terms mean? Go figure, or ask your teacher for an explanation.
The unknown author just like the Zhen Ren also assumed that readers know how to meditate.
Those who practise neidan meditation can spot the few things left unsaid in this initial stage, thereby not revealing too much on an esoteric practice relating to Heaven and Tao.
That is why the earnest and sincere, even if they are taught by Daoist celestial immortals, require a lot of reading on relevant texts and ancient classics of the three doctrines – Daoist, Buddhist and Confucian - to augment their learning and practice. The learned can then try to steer earnest and sincere students away from bypaths and pitfalls thereby gaining merit.
If perchance or through diligent practice, cultivators get pass this stage, congratulations!
By performing a great service for Tao and/or through your own talent and virtue, you have managed to prolong your life. Not many down the millennia could attain this.
To the observant, an accompanying change to the line of life in the palm provides a confirmation of this achievement.
It is as if the Junzi is mounting up to Heaven on two dragons, however according to the Book of Changes six is required before he or she can go all the way. In line with the three stages discussed in this simple classic, the right person has attained human immortality – refer to the treatise on the three types of immortals by Zhong LiQuan for clarity.
Having acquired the way to prolonging life, do these right persons have sufficient talent and the requisite purity to go through the more difficult second stage?
The same stage where the legendary centenarian Zhang SanFeng had reached, and where celestial immortals come to talk and sing and much more.
As to what should be done in a day, when the eating and drinking has been arranged, let one sit straight with his mouth shut, and not allow a single thought to arise in his mind. Let him forget everything, and keep his spirit with settled purpose.
Let his lips be glued together, and his teeth be firmly pressed against one another. Let him not look at anything with his eyes, nor listen to a single sound with his ears. Let him with all his mind watch over his inward feelings. Let him draw long breaths, and gradually emit them, without a break, now seeming to breathe, and now not.
In this way any excitement of the mind will naturally disappear, the water from the kidneys will rise up, the saliva will be produced in the mouth, and the real efficaciousness becomes attached to the body.
It is thus that one acquires the way of prolonging life.
[James Legge – sacred texts. Com]
Sounds simple even to James Legge, but many a cultivator of Tao would take several years or decades of dedicated practice to pass through this initial stage, if at all.
This would be the stage where students and ‘masters’ continue to study learn and practice with many failing to acquire or attain the way of prolonging life.
For without the diligent cultivation of essence (nature) and of bodily life (fate), the many who cultivate Tao would invariably be stuck at this level, unless Heaven happens to be on your side, if you have sufficient merits.
The unknown author of this classic, like the Zhen Ren, assumed that those who practise neidan (inner alchemy) know what they have to do. The earnest and sincere would note that the cultivation of virtues is left unsaid like in many Daoist texts on neidan. But then if we read further into these texts, terms like good and purity are written therein. What do those terms mean? Go figure, or ask your teacher for an explanation.
The unknown author just like the Zhen Ren also assumed that readers know how to meditate.
Those who practise neidan meditation can spot the few things left unsaid in this initial stage, thereby not revealing too much on an esoteric practice relating to Heaven and Tao.
That is why the earnest and sincere, even if they are taught by Daoist celestial immortals, require a lot of reading on relevant texts and ancient classics of the three doctrines – Daoist, Buddhist and Confucian - to augment their learning and practice. The learned can then try to steer earnest and sincere students away from bypaths and pitfalls thereby gaining merit.
If perchance or through diligent practice, cultivators get pass this stage, congratulations!
By performing a great service for Tao and/or through your own talent and virtue, you have managed to prolong your life. Not many down the millennia could attain this.
To the observant, an accompanying change to the line of life in the palm provides a confirmation of this achievement.
It is as if the Junzi is mounting up to Heaven on two dragons, however according to the Book of Changes six is required before he or she can go all the way. In line with the three stages discussed in this simple classic, the right person has attained human immortality – refer to the treatise on the three types of immortals by Zhong LiQuan for clarity.
Having acquired the way to prolonging life, do these right persons have sufficient talent and the requisite purity to go through the more difficult second stage?
The same stage where the legendary centenarian Zhang SanFeng had reached, and where celestial immortals come to talk and sing and much more.
Sunday, May 16, 2010
Keys to Changes and neidan
"In ancient times the holy sages made the Book of Changes thus:
Their purpose was to follow the order of their nature and fate.
Therefore they determined the tao of Heaven and called it the dark and the light.
They determined the tao of Earth and called it the yielding and firm.
They determined the tao of Man and called it benevolence and righteousness.
Counting that which is going into the past depends on the forward movement. Knowing that which is to come depends on the backward movement. " [W/B]
The holy sages left behind in the Yijing much important information on the secrets to Tao and the Changes for posterity.
Not many down the ages grasped and understood the secrets. Those who did and went on to cultivate their nature (Xing) and fate (Ming) in line with the secrets left behind in the Book of Changes (I Ching / Yijing) with the successful becoming sages (Sheng Ren), or Zhen Ren (realized persons) and Daoist celestial immortals.
These ancient sages and Zhen Ren wrote down their understanding of Tao and the Yi in their texts and classics to help sincere and earnest students. Yet there remained a gap of about seven centuries (from 300 AD to 1,000 AD) where the ignorant and the gullible concentrated on outer alchemy (Waidan) instead of inner alchemy (Neidan) to cultivate Tao to achieve immortality.
About a millennium ago, Chen Tuan and Chou Dunyi helped correct the thoughts of Daoists and Confucians with the publication of their respective Wujitu (Map of the Infinite) and the Taijitu (Map of the Supreme Ultimate).
In his treatise on the Taijitu, Chou Dunyi had mentioned most of the highlighted keys to Changes and neidan. He also dealt briefly with Qi (breath). If Daoists and Buddhists choose to ignore his contributions because Chou happened to be a Neo Confucian, they may not know that he obtained the Taijitu from a student of Chen Tuan.
While Chou Dunyi may not be as deep as the Zhen Ren, by looking at the Taiji symbol, he certainly knew much about Change. When yin reaches its extreme, it will change to yang. When yang reaches its extreme, it will change to yin. Therefore the Taiji is represented by a circle half filled with yin and a touch of yang, while the other half is filled with yang and a touch of yin.
The explanation is in line with Yi divination whereby a mature yin line changes to yang and a mature yang line changes to yin. The young yin yang lines do not change.
But Changes are deeper than this, so is neidan.
Therefore we need to continue to study and learn, and cultivate our nature and fate. Without being empty and still, how could the esoteric ever hope to return to Destiny and the Infinite? (Refer to the Tao Te Ching chapters 16 and 28)
Their purpose was to follow the order of their nature and fate.
Therefore they determined the tao of Heaven and called it the dark and the light.
They determined the tao of Earth and called it the yielding and firm.
They determined the tao of Man and called it benevolence and righteousness.
Counting that which is going into the past depends on the forward movement. Knowing that which is to come depends on the backward movement. " [W/B]
The holy sages left behind in the Yijing much important information on the secrets to Tao and the Changes for posterity.
Not many down the ages grasped and understood the secrets. Those who did and went on to cultivate their nature (Xing) and fate (Ming) in line with the secrets left behind in the Book of Changes (I Ching / Yijing) with the successful becoming sages (Sheng Ren), or Zhen Ren (realized persons) and Daoist celestial immortals.
These ancient sages and Zhen Ren wrote down their understanding of Tao and the Yi in their texts and classics to help sincere and earnest students. Yet there remained a gap of about seven centuries (from 300 AD to 1,000 AD) where the ignorant and the gullible concentrated on outer alchemy (Waidan) instead of inner alchemy (Neidan) to cultivate Tao to achieve immortality.
About a millennium ago, Chen Tuan and Chou Dunyi helped correct the thoughts of Daoists and Confucians with the publication of their respective Wujitu (Map of the Infinite) and the Taijitu (Map of the Supreme Ultimate).
In his treatise on the Taijitu, Chou Dunyi had mentioned most of the highlighted keys to Changes and neidan. He also dealt briefly with Qi (breath). If Daoists and Buddhists choose to ignore his contributions because Chou happened to be a Neo Confucian, they may not know that he obtained the Taijitu from a student of Chen Tuan.
While Chou Dunyi may not be as deep as the Zhen Ren, by looking at the Taiji symbol, he certainly knew much about Change. When yin reaches its extreme, it will change to yang. When yang reaches its extreme, it will change to yin. Therefore the Taiji is represented by a circle half filled with yin and a touch of yang, while the other half is filled with yang and a touch of yin.
The explanation is in line with Yi divination whereby a mature yin line changes to yang and a mature yang line changes to yin. The young yin yang lines do not change.
But Changes are deeper than this, so is neidan.
Therefore we need to continue to study and learn, and cultivate our nature and fate. Without being empty and still, how could the esoteric ever hope to return to Destiny and the Infinite? (Refer to the Tao Te Ching chapters 16 and 28)
Monday, February 22, 2010
Sincerity toward disintegrating influences is dangerous
‘Hexagram 58 Dui / The Joyous, Lake is one of the eight formed by doubling of a trigram. The trigram Dui denotes the youngest daughter; it is symbolized by the smiling lake, and its attribute is joyousness.
The Judgment:
The Joyous. Success. Perseverance is favorable.
The Image:
Lakes resting one on the other:
The image of the Joyous.
Thus the superior man joins with his friends
For discussion and practice.
A lake evaporates upward and thus gradually dries up; but when two lakes are joined they do not dry up so readily, for one replenishes the other. It is the same in the field of knowledge. Knowledge should be a refreshing and vitalizing force. It becomes so only through stimulating intercourse with congenial friends with whom one holds discussion and practices application of the truths of life. In this way learning becomes many-sided and takes on a cheerful lightness, whereas there is always something ponderous and one-sided about the learning of the self-taught.
Nine in the fifth place means:
Sincerity toward disintegrating influences is dangerous.
Dangerous elements approach even the best of men. If a man permits himself to have anything to do with them, their disintegrating influence acts slowly but surely, and inevitably brings dangers in its train. But if he recognizes the situation and can comprehend the danger, he knows how to protect himself and remains unharmed.’
[Wilhelm / Baynes]
The wisdoms contained in the Book of Changes have provided guidance to Chinese sages, the wise and the learned down the ages. Whether or not fellow Yi students can learn as much boils down to what they read study practice and get influenced by the right or wrong sources.
The ones with entrenched thoughts accumulated through the years of Yi studies – if incorrect or given wrong guidance - may find it nigh impossible to change and can be dangerous! Danger in the sense that they could verily deemed themselves experts or teachers of this profound subject and try to influence Yi students with their (wrong) thoughts. This is not the action of a Junzi.
The teachings of Tao and the Yi are documented and referenced down the ages. No one can fake it. Either they know the studies and practices or don’t.
If we place our trust in those who are out to mislead us into believing what they taught are correct then there could be danger in this. Think also of the many Daoist students in the West who have been taught by charlatans.
If the Yi gives the nine in the fifth place as the prognostication, watch out. Your investments could fail or you could go broke due to disintegrating influences. You would know why later and learn from there!
Because the trigram Dui has its place in the West in the Later Heaven Sequence, some relate it to the Western Queen Mother who lived on Kun Lun Mountain. According to legend, King Mu, the great grandson of King Cheng of Zhou, met Western Queen Mother at Lake Tai, and on Kun Lun Mountain where she treated him to a great feast.
In case readers do not know, the Western Queen Mother is an ancient Daoist divinity who sometimes teaches the right persons to attain celestial immortality. And not what some make her out to be in Western literature.
The Judgment:
The Joyous. Success. Perseverance is favorable.
The Image:
Lakes resting one on the other:
The image of the Joyous.
Thus the superior man joins with his friends
For discussion and practice.
A lake evaporates upward and thus gradually dries up; but when two lakes are joined they do not dry up so readily, for one replenishes the other. It is the same in the field of knowledge. Knowledge should be a refreshing and vitalizing force. It becomes so only through stimulating intercourse with congenial friends with whom one holds discussion and practices application of the truths of life. In this way learning becomes many-sided and takes on a cheerful lightness, whereas there is always something ponderous and one-sided about the learning of the self-taught.
Nine in the fifth place means:
Sincerity toward disintegrating influences is dangerous.
Dangerous elements approach even the best of men. If a man permits himself to have anything to do with them, their disintegrating influence acts slowly but surely, and inevitably brings dangers in its train. But if he recognizes the situation and can comprehend the danger, he knows how to protect himself and remains unharmed.’
[Wilhelm / Baynes]
The wisdoms contained in the Book of Changes have provided guidance to Chinese sages, the wise and the learned down the ages. Whether or not fellow Yi students can learn as much boils down to what they read study practice and get influenced by the right or wrong sources.
The ones with entrenched thoughts accumulated through the years of Yi studies – if incorrect or given wrong guidance - may find it nigh impossible to change and can be dangerous! Danger in the sense that they could verily deemed themselves experts or teachers of this profound subject and try to influence Yi students with their (wrong) thoughts. This is not the action of a Junzi.
The teachings of Tao and the Yi are documented and referenced down the ages. No one can fake it. Either they know the studies and practices or don’t.
If we place our trust in those who are out to mislead us into believing what they taught are correct then there could be danger in this. Think also of the many Daoist students in the West who have been taught by charlatans.
If the Yi gives the nine in the fifth place as the prognostication, watch out. Your investments could fail or you could go broke due to disintegrating influences. You would know why later and learn from there!
Because the trigram Dui has its place in the West in the Later Heaven Sequence, some relate it to the Western Queen Mother who lived on Kun Lun Mountain. According to legend, King Mu, the great grandson of King Cheng of Zhou, met Western Queen Mother at Lake Tai, and on Kun Lun Mountain where she treated him to a great feast.
In case readers do not know, the Western Queen Mother is an ancient Daoist divinity who sometimes teaches the right persons to attain celestial immortality. And not what some make her out to be in Western literature.
Saturday, January 09, 2010
Shen Gui
The duality of spirits, Shen Gui has been briefly touched upon in the Da Zhuan (the Great Treatise – Chapter 4.2). According to the ancients, Shen (gods) the light spirits are outgoing while Gui (ghosts including demons) the dark spirits are returning.
Shen Gui are also mentioned and carefully differentiated in the Leng Yen Ching (Shurangama Sutra) by the Buddha and in the Secret of the Golden Flower by Lu Dongbin.
The three great sages, Laozi, Confucius and the Buddha, while acknowledging the presence of such spirits, do not delve on them in their respective teachings. Since both the light and the dark spirits remain invisible to most human eyes, it would be a very difficult subject to teach. Except that Yi students and Daoists know the light spirits represent yang while the dark spirits represent yin.
In real life, gods and ghosts seldom manifest for people to see. We may have heard of or read about possessions by ghosts or demons – the dark spirits. Some are related to Karma of previous lives, others because the victims were weak at the time of possession. With the help and power from the divine – the light spirits, possessions can be cured.
In China, Taiwan, Hong Kong, and some countries in South East Asia, disciples and devotees often have the opportunity in Daoist temples to consult gods and celestial immortals through mediums and/or the planchette. Even then these Daoist divinities do not manifest for all to see.
According to what I understand, Daoists who have cultivated Tao (and Te) to a high level may be given an opportunity during meditation to see their ancestor master(s) – celestial immortal(s). However it does not mean that any high level cultivator of Tao can see real divinities and/or hear them speak or sing. It depends.
If you are a Daoist, Confucian, or Buddhist cultivator of Tao (and Te) reading this and think that you have reach a high level it pays to study the Shurangama Sutra and/or the Secret of the Golden Flower to clarify and confirm what you hear from or see are real divinities (Shen) and not that of demons (Gui - Mo). Many a Tao cultivator of a high level has been seduced by the dark spirits without realizing it. That is the danger of bypaths which Laozi, Buddha, and Lu Dongbin had warned against.
The cultivation of Te or virtues is easier than that of Tao or essence through meditation. If you just meditate and not cultivate virtues, you may not reach the higher levels. If you just cultivate virtues and do not meditate, you would become a good person but not necessary a cultivator of Tao.
If you cultivate both Tao and Te, by and by over several years or decades, you may attain something of value and receive confirmatory experiences.
These confirmatory experiences include that of hearing gods in the valley. Prior to and after these confirmations, you may experience or see many other signposts of the Way. Except for simple signs - like good health and conduct, no trouble in sleeping, no dreams – most of the important signposts have been documented by the ancients and the Zhen Ren (realized persons) in the classics (include sutras) and Daoist texts.
Signposts of various stages are also highlighted in this blog. Cultivators of Tao may not have seen or are aware about them until they have raised their own spiritual experiences to the required level of cultivation. In the main, how far one can go is up to each cultivator.
Try not to rush your cultivation by inviting or asking spirits (Shen Gui) to teach unless they are your actual ancestor masters. (Take note Tao Bums!)
Do not make the fatal mistake of getting seduced by the dark realms. Even high level cultivators had succumbed to it by not closely following the advice given in the classics and texts.
Remember my earlier blog entry on the elderly venerable Thai Buddhist abbot who forty years ago wrote a book about his meditation experiences of European angels coming up to praise him about his well spoken dharma? If any of his students or student’s students happens to read this entry, ask yourself this question:
Did the Buddha, Laozi, Bodhidharma, Lu Dongbin or any Zhen Ren ever mention such experiences in their classics, texts or teachings?
To the knowledgeable, what is real what is false can be differentiated and determined.
Shen Gui are also mentioned and carefully differentiated in the Leng Yen Ching (Shurangama Sutra) by the Buddha and in the Secret of the Golden Flower by Lu Dongbin.
The three great sages, Laozi, Confucius and the Buddha, while acknowledging the presence of such spirits, do not delve on them in their respective teachings. Since both the light and the dark spirits remain invisible to most human eyes, it would be a very difficult subject to teach. Except that Yi students and Daoists know the light spirits represent yang while the dark spirits represent yin.
In real life, gods and ghosts seldom manifest for people to see. We may have heard of or read about possessions by ghosts or demons – the dark spirits. Some are related to Karma of previous lives, others because the victims were weak at the time of possession. With the help and power from the divine – the light spirits, possessions can be cured.
In China, Taiwan, Hong Kong, and some countries in South East Asia, disciples and devotees often have the opportunity in Daoist temples to consult gods and celestial immortals through mediums and/or the planchette. Even then these Daoist divinities do not manifest for all to see.
According to what I understand, Daoists who have cultivated Tao (and Te) to a high level may be given an opportunity during meditation to see their ancestor master(s) – celestial immortal(s). However it does not mean that any high level cultivator of Tao can see real divinities and/or hear them speak or sing. It depends.
If you are a Daoist, Confucian, or Buddhist cultivator of Tao (and Te) reading this and think that you have reach a high level it pays to study the Shurangama Sutra and/or the Secret of the Golden Flower to clarify and confirm what you hear from or see are real divinities (Shen) and not that of demons (Gui - Mo). Many a Tao cultivator of a high level has been seduced by the dark spirits without realizing it. That is the danger of bypaths which Laozi, Buddha, and Lu Dongbin had warned against.
The cultivation of Te or virtues is easier than that of Tao or essence through meditation. If you just meditate and not cultivate virtues, you may not reach the higher levels. If you just cultivate virtues and do not meditate, you would become a good person but not necessary a cultivator of Tao.
If you cultivate both Tao and Te, by and by over several years or decades, you may attain something of value and receive confirmatory experiences.
These confirmatory experiences include that of hearing gods in the valley. Prior to and after these confirmations, you may experience or see many other signposts of the Way. Except for simple signs - like good health and conduct, no trouble in sleeping, no dreams – most of the important signposts have been documented by the ancients and the Zhen Ren (realized persons) in the classics (include sutras) and Daoist texts.
Signposts of various stages are also highlighted in this blog. Cultivators of Tao may not have seen or are aware about them until they have raised their own spiritual experiences to the required level of cultivation. In the main, how far one can go is up to each cultivator.
Try not to rush your cultivation by inviting or asking spirits (Shen Gui) to teach unless they are your actual ancestor masters. (Take note Tao Bums!)
Do not make the fatal mistake of getting seduced by the dark realms. Even high level cultivators had succumbed to it by not closely following the advice given in the classics and texts.
Remember my earlier blog entry on the elderly venerable Thai Buddhist abbot who forty years ago wrote a book about his meditation experiences of European angels coming up to praise him about his well spoken dharma? If any of his students or student’s students happens to read this entry, ask yourself this question:
Did the Buddha, Laozi, Bodhidharma, Lu Dongbin or any Zhen Ren ever mention such experiences in their classics, texts or teachings?
To the knowledgeable, what is real what is false can be differentiated and determined.
Wednesday, December 09, 2009
Returning to destiny (2)
In the first entry of the topic, a reader came up with a few good questions about what came before Tao; immortals and deities; dual cultivation; and whether by consulting the Yi, we are in fact approaching Tao.
Since my answers could be relevant to fellow travelers of the Way and students of the Yi, and/or other readers still trying to figure out what chapter 16 of the Tao Te Ching really means, I include them in this second entry. Here goes.
According to Laozi, Tao the mother of Heaven and Earth existed before all things including that of god(s). (Refer to TTC chapters 4, 21 and 25 etc) If Tao is the mother of Heaven and Earth, what existed before it?
According to ancient Chinese history, Heaven and Earth were in existence before humans became immortals and deities.
There is a subtle difference between Daoist immortals and deities, in case readers have not noticed in previous Yi entries related to divinities. Daoist immortals like Buddhas are learned and cultivated, while some deities may face difficulty in discussing the Yi.
Consulting the Yi can be a way to approach Tao, if we follow what the Junzi do. Like fellow travelers of the Way, the Junzi also cultivate.
And what do they cultivate?
The ancients said that they cultivate Tao and Te (refer TTC chapters 23 and 54). To make it simpler for the multitude, the Neo Daoists wrote down for posterity, the dual cultivation of essence and of bodily life.
If we do not even know about this dual cultivation, it would prove difficult to understand what Laozi indicated in TTC 16. Since we need to cultivate Tao and Te to achieve utmost emptiness and guard assured stillness. Only from there can fellows of the Way proceed further to returning to destiny.
At the end of this magical far journey, we may come to realize that Tao last forever, without body, no death.
‘Immortality!’ exclaimed my learned Daoist friend when I reached the final verse of the simple translation of TTC 16. And he is right, in case you had not seen it that way. My recent verse-by-verse discussion with him included references to Confucian thoughts and the Yi.
With this further explanation, perhaps fellow Tao cultivators and Yi students can come to the same conclusions?
Since my answers could be relevant to fellow travelers of the Way and students of the Yi, and/or other readers still trying to figure out what chapter 16 of the Tao Te Ching really means, I include them in this second entry. Here goes.
According to Laozi, Tao the mother of Heaven and Earth existed before all things including that of god(s). (Refer to TTC chapters 4, 21 and 25 etc) If Tao is the mother of Heaven and Earth, what existed before it?
According to ancient Chinese history, Heaven and Earth were in existence before humans became immortals and deities.
There is a subtle difference between Daoist immortals and deities, in case readers have not noticed in previous Yi entries related to divinities. Daoist immortals like Buddhas are learned and cultivated, while some deities may face difficulty in discussing the Yi.
Consulting the Yi can be a way to approach Tao, if we follow what the Junzi do. Like fellow travelers of the Way, the Junzi also cultivate.
And what do they cultivate?
The ancients said that they cultivate Tao and Te (refer TTC chapters 23 and 54). To make it simpler for the multitude, the Neo Daoists wrote down for posterity, the dual cultivation of essence and of bodily life.
If we do not even know about this dual cultivation, it would prove difficult to understand what Laozi indicated in TTC 16. Since we need to cultivate Tao and Te to achieve utmost emptiness and guard assured stillness. Only from there can fellows of the Way proceed further to returning to destiny.
At the end of this magical far journey, we may come to realize that Tao last forever, without body, no death.
‘Immortality!’ exclaimed my learned Daoist friend when I reached the final verse of the simple translation of TTC 16. And he is right, in case you had not seen it that way. My recent verse-by-verse discussion with him included references to Confucian thoughts and the Yi.
With this further explanation, perhaps fellow Tao cultivators and Yi students can come to the same conclusions?
Sunday, November 29, 2009
Returning to destiny
When we want to learn a profound subject, we always want to study with the best.
Tao and the Yi are among the most profound subjects available in the world. To learn more about these two subjects, we have to read the Yi and the Tao Te Ching written by ancient holy sages and Laozi respectively for posterity.
The many truths that lay hidden within these two ancient classics are available for the right persons to find. And down the millennia of their availability, many brilliant minds cum cultivators found the hidden truths.
If we do not cultivate what the ancient sages have taught, even with brilliant minds, we may be unable to penetrate the mysteries of Tao and the Yi because the subjects are so deep and profound. Like what Laozi said and what undergraduates know to be true, obtaining a third class degree is always easier than a second class one, and the first class degree is only awarded to those with brilliant minds who are invariably diligent.
If we only know the theories and not the practices, we could be reading dead books. If we only know the practices and not the theories we will be deemed technicians.
A true professional (read right person / cultivator) understands both and knows how to apply them to the best of his or her abilities. In knowing how to apply the theories to practice, the cultivator can penetrate the many mysteries of Tao and the Yi.
Meanwhile this is my simple translation of Tao Te Ching chapter 16 for fellow students of the Tao and the Yi. (Note the subtle differences with the more popular translations.)
Understanding the principle well can facilitate our return to destiny. Those who diligently practise neidan the ancient way can spot the metaphors and the requisite actions for the return. Confucians who cultivate to reach the center can perhaps see something familiar. Serious and earnest Yi students should try to relate what Laozi said in this chapter to the Yi.
If you are able with clarity discern what Laozi taught, you are one step closer to penetrating the mysteries of Tao and the Yi.
Tao Te Ching chapter 16
Achieve utmost emptiness, guard assured stillness.
(Even if) myriad things no longer active, I continue to observe return.
Man and things flourish, each will return to its root.
To return to the root require stillness, stillness brings return to destiny.
Returning to destiny is the principle; knowledge of this principle means understanding.
Not knowing this principle, delusions and disasters arise.
Know and accept the principle, upon acceptance one can be impartial, impartiality accords with completeness. Completion accords with Heaven. Heaven accords with Dao.
Dao last forever, without body, no death.
[Allan Lian]
Tao and the Yi are among the most profound subjects available in the world. To learn more about these two subjects, we have to read the Yi and the Tao Te Ching written by ancient holy sages and Laozi respectively for posterity.
The many truths that lay hidden within these two ancient classics are available for the right persons to find. And down the millennia of their availability, many brilliant minds cum cultivators found the hidden truths.
If we do not cultivate what the ancient sages have taught, even with brilliant minds, we may be unable to penetrate the mysteries of Tao and the Yi because the subjects are so deep and profound. Like what Laozi said and what undergraduates know to be true, obtaining a third class degree is always easier than a second class one, and the first class degree is only awarded to those with brilliant minds who are invariably diligent.
If we only know the theories and not the practices, we could be reading dead books. If we only know the practices and not the theories we will be deemed technicians.
A true professional (read right person / cultivator) understands both and knows how to apply them to the best of his or her abilities. In knowing how to apply the theories to practice, the cultivator can penetrate the many mysteries of Tao and the Yi.
Meanwhile this is my simple translation of Tao Te Ching chapter 16 for fellow students of the Tao and the Yi. (Note the subtle differences with the more popular translations.)
Understanding the principle well can facilitate our return to destiny. Those who diligently practise neidan the ancient way can spot the metaphors and the requisite actions for the return. Confucians who cultivate to reach the center can perhaps see something familiar. Serious and earnest Yi students should try to relate what Laozi said in this chapter to the Yi.
If you are able with clarity discern what Laozi taught, you are one step closer to penetrating the mysteries of Tao and the Yi.
Tao Te Ching chapter 16
Achieve utmost emptiness, guard assured stillness.
(Even if) myriad things no longer active, I continue to observe return.
Man and things flourish, each will return to its root.
To return to the root require stillness, stillness brings return to destiny.
Returning to destiny is the principle; knowledge of this principle means understanding.
Not knowing this principle, delusions and disasters arise.
Know and accept the principle, upon acceptance one can be impartial, impartiality accords with completeness. Completion accords with Heaven. Heaven accords with Dao.
Dao last forever, without body, no death.
[Allan Lian]
Wednesday, August 12, 2009
The fever subsides
After earlier entries where one discussed the notion that ancient masters (Shi) and/or neidan masters can heal Flu (inclusive of type A H1N1) victims with heat and the Light from their hands, I discovered that the same remedy can help lower the fever of a ‘patient’.
Last week, my wife suffered from an itchy throat. She tried curing it by taking double action Vitamin C 1,000 mg tablets but to no avail. I was unaware until she told me later that night. By the time I was ready to work on her throat, she was fast asleep.
When I started to work on her throat with my hands, I felt she was running a high fever. Her neck felt hot so was her forehead. After working on her neck for a few minutes (it only takes a few minutes if your palms are hot enough), I touched her forehead with the back of my hand. Her fever had subsided.
By the next morning, the itchiness, probably later turned soreness, of the throat and the fever had both disappeared without a trace. Like Daoist magic?
Last week, my wife suffered from an itchy throat. She tried curing it by taking double action Vitamin C 1,000 mg tablets but to no avail. I was unaware until she told me later that night. By the time I was ready to work on her throat, she was fast asleep.
When I started to work on her throat with my hands, I felt she was running a high fever. Her neck felt hot so was her forehead. After working on her neck for a few minutes (it only takes a few minutes if your palms are hot enough), I touched her forehead with the back of my hand. Her fever had subsided.
By the next morning, the itchiness, probably later turned soreness, of the throat and the fever had both disappeared without a trace. Like Daoist magic?
Wednesday, July 29, 2009
Purposelessness
To and fro goes the Way
But how many people could remember?
Thousands, millions, billions have forgotten
The fall from Tao
The Ancients pointed the way home
Since they had remembered
Upon seeing the various signposts
Return to Tao, they urge
Not to forsake the multitude
They laid down means and ways
Cultivate essence and virtues
To empty the mind and rectify the heart
Sit and forget
Emotions subside
In peace and harmony
Contemplate the Light
Yin Yang interchanges
Forms and Emptiness
Earth and then Heaven
Stars and Galaxies
How could the multitude remember?
An eternity ago
A journey so far
The thousands, millions, billions ….
Immortals and Buddhas sing
Face the ancestor and the eight trigrams
The golden flower blooms
See the original self
Perhaps then
We could remember
The way we were
Purposelessness
But how many people could remember?
Thousands, millions, billions have forgotten
The fall from Tao
The Ancients pointed the way home
Since they had remembered
Upon seeing the various signposts
Return to Tao, they urge
Not to forsake the multitude
They laid down means and ways
Cultivate essence and virtues
To empty the mind and rectify the heart
Sit and forget
Emotions subside
In peace and harmony
Contemplate the Light
Yin Yang interchanges
Forms and Emptiness
Earth and then Heaven
Stars and Galaxies
How could the multitude remember?
An eternity ago
A journey so far
The thousands, millions, billions ….
Immortals and Buddhas sing
Face the ancestor and the eight trigrams
The golden flower blooms
See the original self
Perhaps then
We could remember
The way we were
Purposelessness
Wednesday, July 08, 2009
Of students and masters (8)
An anonymous reader, most likely a fellow Tao Bum member, requested for my comments on how John Chang of Mo Pai, also known as the Magus of Java, Indonesia, and Wang Li Ping of Quanzhen in China have the special powers that few possess. Each master has a book written about them, and probably well respected in their own communities.
Since I have not read the books on the two masters nor know them personally, my thoughts would be based on ‘hear say’ on what is written on the web or videos posted on the You Tube by their students or friends of the students. Therefore whatever written about them in this entry has to be taken with a pinch of salt.
However it would be safe enough to say that both masters have certainly reached a high level of cultivation in their respective lineages. Both have teachers versed in the ancient Way. Each has put in decades of earnest and sincere practice in meditation. The only difference would be one apparently uses the Active method while the other uses the Stillness method.
As I have indicated before, the ancient masters (Shi) 'follow' the Yi and practised the Stillness method of meditation. So do Quanzhen.
According to one of his students, Wang Li Ping is versed in the Book of Changes. And most in the Tao Bums know that he teaches Daoist meditation and exercises to the general public in China and elsewhere in exchange for a fee. While John Chang only teach his students, and do healing with powers (heat and electricity) from his hands and acupuncture for a fee. Each follows their own vocation of calling. Each will reach a higher spiritual level as they progress on the Way.
That is fine, unless they stray from the path because of fame and fortune like the so called ‘sages’ of modern times.
The powers and virtue of ancient masters seemed profound even to Laozi, the great sage, during his time. If students follow the ancient Way, they have to cultivate both essence and virtues. And maybe just maybe, they can also have profound powers and virtue like the ancient masters. The Zhen Ren (realized persons) and the celestial Daoist immortals found it to be true. And some wrote down their thoughts in texts for posterity for the right persons.
However, the great sages including Buddha, the Zhen Ren, and the celestial Daoist immortals did not mention powers of generating fire or electricity, the ability that John Chang possesses and his skills were shown on You Tube. Perhaps some Qigong exercises and/or the Active method of meditation - which uses force and therefore raises the likelihood to blow heart valves - allows a high level neidan practitioner to generate electricity from his hands and/or body. One would not know since I happen to practise the Stillness method.
One thing both John Chang and Wang Li Ping have probably learned recently is not to take in or teach unscrupulous (real or so claimed) students who were out to spoil or have almost dragged their respectable names through the mud. If you are a Tao Bum member, probably you would know what I am talking about. (Also remember what Zhang San Feng said about the bad guys?)
By all accounts, both these masters would have gone way beyond the requisite feeling of heat and seeing the light during neidan meditation. The heat in their palms would be rather intense. They could if they wished to, heal swine flu or A (H1N1) flu sufferers in their respective countries.
They certainly will try, if they or their students happen to read about this wonderful type of natural healing using heat and the light from their hands, in this blog or in the Tao Bums, I had mentioned to my learned Quanzhen friend.
Cheerio!
Since I have not read the books on the two masters nor know them personally, my thoughts would be based on ‘hear say’ on what is written on the web or videos posted on the You Tube by their students or friends of the students. Therefore whatever written about them in this entry has to be taken with a pinch of salt.
However it would be safe enough to say that both masters have certainly reached a high level of cultivation in their respective lineages. Both have teachers versed in the ancient Way. Each has put in decades of earnest and sincere practice in meditation. The only difference would be one apparently uses the Active method while the other uses the Stillness method.
As I have indicated before, the ancient masters (Shi) 'follow' the Yi and practised the Stillness method of meditation. So do Quanzhen.
According to one of his students, Wang Li Ping is versed in the Book of Changes. And most in the Tao Bums know that he teaches Daoist meditation and exercises to the general public in China and elsewhere in exchange for a fee. While John Chang only teach his students, and do healing with powers (heat and electricity) from his hands and acupuncture for a fee. Each follows their own vocation of calling. Each will reach a higher spiritual level as they progress on the Way.
That is fine, unless they stray from the path because of fame and fortune like the so called ‘sages’ of modern times.
The powers and virtue of ancient masters seemed profound even to Laozi, the great sage, during his time. If students follow the ancient Way, they have to cultivate both essence and virtues. And maybe just maybe, they can also have profound powers and virtue like the ancient masters. The Zhen Ren (realized persons) and the celestial Daoist immortals found it to be true. And some wrote down their thoughts in texts for posterity for the right persons.
However, the great sages including Buddha, the Zhen Ren, and the celestial Daoist immortals did not mention powers of generating fire or electricity, the ability that John Chang possesses and his skills were shown on You Tube. Perhaps some Qigong exercises and/or the Active method of meditation - which uses force and therefore raises the likelihood to blow heart valves - allows a high level neidan practitioner to generate electricity from his hands and/or body. One would not know since I happen to practise the Stillness method.
One thing both John Chang and Wang Li Ping have probably learned recently is not to take in or teach unscrupulous (real or so claimed) students who were out to spoil or have almost dragged their respectable names through the mud. If you are a Tao Bum member, probably you would know what I am talking about. (Also remember what Zhang San Feng said about the bad guys?)
By all accounts, both these masters would have gone way beyond the requisite feeling of heat and seeing the light during neidan meditation. The heat in their palms would be rather intense. They could if they wished to, heal swine flu or A (H1N1) flu sufferers in their respective countries.
They certainly will try, if they or their students happen to read about this wonderful type of natural healing using heat and the light from their hands, in this blog or in the Tao Bums, I had mentioned to my learned Quanzhen friend.
Cheerio!
Saturday, June 27, 2009
The mystical Light (2)
If neidan practitioners or Daoist students harbor any doubts whether or not the Circulation of the Light meditation is as ancient as what Lu Dongbin had claimed in his Secret of the Golden Flower, and for assurance, they could study what Zhuangzi wrote in his well known ‘Fasting of the heart/mind’ known as ‘Xin Zhai’ in pinyin. (Also refer to my thoughts on Xin Zhai in the entry dated September 26, 2005.)
If we just use our intellectual minds to understand what he was trying to tell in Xin Zhai, we could miss his key points on the basics of the Circulation of the Light meditation. He had also mentioned that neidan practitioners need to focus on the breath.
Then he indicated that if we look at the aperture, the empty apartment is filled with light through it. After seeing this light, spiritual intelligences will come and take up their dwelling with us. And that the meditation had been practiced by Yu and Shun, Fu Xi and Ki Khu, all their lives.
In the excerpt taken from the Secret of the Golden Flower translated by Richard Wilhelm/ Cary Baynes, (refer to the first entry) intellectuals would probably understand Lu Dongbin’ explanations why the mystical light is not in the body alone, nor is it outside the body because he talked about nature and the mind of man in the first two paragraphs. However these later two paragraphs of the excerpt contain the mystery:
“The light-flower of heaven and earth fills all the thousand spaces.
But the light-flower of the individual body passes through heaven and covers the earth. Therefore as soon as the light is circulating, heaven and earth, mountains and rivers, are all circulating with it at the same time.”
How can this be and what is the light-flower, scholars and intellects may ask or have asked down the millennia?
Probably that is why Laozi said that the Tao that can be spoken is not the eternal Tao, and the Buddha indicated that the Way cannot be understood through the intellect alone.
Since the dual cultivation of essence (meditation) and of bodily life (virtues) is requisite to the understanding of this mystical light (within and without the body).
As a going away gift to a Western student of Quanzhen teachers in China, I had indicated in a post in the Tao Bums that he could see stars and galaxies if the light is bended enough. Probably he thought that either his leg was being pulled, or that I may know something about neidan. Since months earlier in reply to his pointed question, I had told him that I have only read a few books and practice meditation.
But it is good to see some occasional hits from Beijing and other cities of China on this blog after that. Because many of those neidan practitioners or teachers who could see the light and has sufficient heat in their palms to help heal swine flu or flu A (H1N1) happen to live in China. Others could live elsewhere in the world.
If any reader of this entry or their teachers can also see the light during meditation and have sufficient heat in their palms, they can try to heal themselves and/or others of any flu.
Since the viral pandemic has spread across the globe and affecting tens of thousands confirmed cases (according to the CDC, up to a million may have been affected in the US), it could be timely to reveal how these neidan practitioners (the Shi) can help heal swine flu.
The flu virus can be considered both cold and dark. The Shi would require to use the heat from the palms to act against the cold and the light to chase away the dark. (Think of Hexagram Xun, 57.2 or refer to my entries on it.)
Usually before the flu starts, ‘patients’ would complain of sore throats. If a neidan practitioner heals the sore throat by applying heat and the unseen light from his or her palms, then the flu would dissipates before it gets full blown – accompanying running nose, fever and other related symptoms.
If my experiences are correct, the heat and the light from the palms will drive the flu viruses away or at least make them inactive overnight.
While people across the world suffer the common flu at least once or twice a year, my family and I had not suffer from a full blown one for almost a decade, around the time when I first started to apply this thermal healing on myself and on them.
Of course, it would be safer to allow the ‘patients’ to take medication while you assist in the healing with the thermal heat and the light, since I do not know what level you are at in your neidan cultivation.
However if you can also see the stars and/or the galaxies, billions of light years away, like Laozi and Buddha, like the space telescopes of the US – a great contribution by science towards Tao cultivation, I am sure that you can heal these ‘patients’ of their flu.
Nothing more needs to be said of those who have gone beyond these levels since I had already mentioned their strong healing powers in the entry on “Whether the ancient masters can heal swine flu?”
To reflect on this light, perhaps readers should reread the Zhouyi, Tao Te Ching chapter one and the chapters relating to virtues, to understand why the Shi (the ancient masters) can see the way of heaven without looking out of the window.
They would also gain some insight if they also read Xin Zhai, the Shurangama Sutra, the Hindu sutras and texts, and the Secret of the Golden Flower translated by Wilhelm. The ideal thing in our daily and continuous cultivation or practice on earth is to eventually link up to heaven.
In addition, it is not for nothing when the Buddha mentioned that by seeing this light, we can also see the lands of the thousand Buddhas. There are many more wonderful signposts of the Way to be seen or heard.
And it all started by keeping still and cultivating virtues to be the right person. This dual cultivation is taught in the Zhouyi, the Daoist classics and texts, the Confucian books, and the Buddhist sutras. Yet many down the ages ask how? No wonder Laozi lamented that his Tao is easy to follow but most prefer the bypaths.
In case, Yi students and neidan practitioners missed it, according to the Zhouyi, the practice of benevolence (ren) and righteousness (yi) will eventually lead to sincerity (zheng) or inner truth.
To help the weak and needy is righteousness, and to heal the sick is benevolence.
But it is still up to neidan practitioners or the ancient masters if they want to heal swine flu sufferers in their respective country or not.
P.S.
If you or your teacher fall under the category of neidan practitioners who can see the light and feel the heat during meditation but unsure of how you can help, please post your comments on this entry or sent an email to me. I can provide some further guidance where required.
If we just use our intellectual minds to understand what he was trying to tell in Xin Zhai, we could miss his key points on the basics of the Circulation of the Light meditation. He had also mentioned that neidan practitioners need to focus on the breath.
Then he indicated that if we look at the aperture, the empty apartment is filled with light through it. After seeing this light, spiritual intelligences will come and take up their dwelling with us. And that the meditation had been practiced by Yu and Shun, Fu Xi and Ki Khu, all their lives.
In the excerpt taken from the Secret of the Golden Flower translated by Richard Wilhelm/ Cary Baynes, (refer to the first entry) intellectuals would probably understand Lu Dongbin’ explanations why the mystical light is not in the body alone, nor is it outside the body because he talked about nature and the mind of man in the first two paragraphs. However these later two paragraphs of the excerpt contain the mystery:
“The light-flower of heaven and earth fills all the thousand spaces.
But the light-flower of the individual body passes through heaven and covers the earth. Therefore as soon as the light is circulating, heaven and earth, mountains and rivers, are all circulating with it at the same time.”
How can this be and what is the light-flower, scholars and intellects may ask or have asked down the millennia?
Probably that is why Laozi said that the Tao that can be spoken is not the eternal Tao, and the Buddha indicated that the Way cannot be understood through the intellect alone.
Since the dual cultivation of essence (meditation) and of bodily life (virtues) is requisite to the understanding of this mystical light (within and without the body).
As a going away gift to a Western student of Quanzhen teachers in China, I had indicated in a post in the Tao Bums that he could see stars and galaxies if the light is bended enough. Probably he thought that either his leg was being pulled, or that I may know something about neidan. Since months earlier in reply to his pointed question, I had told him that I have only read a few books and practice meditation.
But it is good to see some occasional hits from Beijing and other cities of China on this blog after that. Because many of those neidan practitioners or teachers who could see the light and has sufficient heat in their palms to help heal swine flu or flu A (H1N1) happen to live in China. Others could live elsewhere in the world.
If any reader of this entry or their teachers can also see the light during meditation and have sufficient heat in their palms, they can try to heal themselves and/or others of any flu.
Since the viral pandemic has spread across the globe and affecting tens of thousands confirmed cases (according to the CDC, up to a million may have been affected in the US), it could be timely to reveal how these neidan practitioners (the Shi) can help heal swine flu.
The flu virus can be considered both cold and dark. The Shi would require to use the heat from the palms to act against the cold and the light to chase away the dark. (Think of Hexagram Xun, 57.2 or refer to my entries on it.)
Usually before the flu starts, ‘patients’ would complain of sore throats. If a neidan practitioner heals the sore throat by applying heat and the unseen light from his or her palms, then the flu would dissipates before it gets full blown – accompanying running nose, fever and other related symptoms.
If my experiences are correct, the heat and the light from the palms will drive the flu viruses away or at least make them inactive overnight.
While people across the world suffer the common flu at least once or twice a year, my family and I had not suffer from a full blown one for almost a decade, around the time when I first started to apply this thermal healing on myself and on them.
Of course, it would be safer to allow the ‘patients’ to take medication while you assist in the healing with the thermal heat and the light, since I do not know what level you are at in your neidan cultivation.
However if you can also see the stars and/or the galaxies, billions of light years away, like Laozi and Buddha, like the space telescopes of the US – a great contribution by science towards Tao cultivation, I am sure that you can heal these ‘patients’ of their flu.
Nothing more needs to be said of those who have gone beyond these levels since I had already mentioned their strong healing powers in the entry on “Whether the ancient masters can heal swine flu?”
To reflect on this light, perhaps readers should reread the Zhouyi, Tao Te Ching chapter one and the chapters relating to virtues, to understand why the Shi (the ancient masters) can see the way of heaven without looking out of the window.
They would also gain some insight if they also read Xin Zhai, the Shurangama Sutra, the Hindu sutras and texts, and the Secret of the Golden Flower translated by Wilhelm. The ideal thing in our daily and continuous cultivation or practice on earth is to eventually link up to heaven.
In addition, it is not for nothing when the Buddha mentioned that by seeing this light, we can also see the lands of the thousand Buddhas. There are many more wonderful signposts of the Way to be seen or heard.
And it all started by keeping still and cultivating virtues to be the right person. This dual cultivation is taught in the Zhouyi, the Daoist classics and texts, the Confucian books, and the Buddhist sutras. Yet many down the ages ask how? No wonder Laozi lamented that his Tao is easy to follow but most prefer the bypaths.
In case, Yi students and neidan practitioners missed it, according to the Zhouyi, the practice of benevolence (ren) and righteousness (yi) will eventually lead to sincerity (zheng) or inner truth.
To help the weak and needy is righteousness, and to heal the sick is benevolence.
But it is still up to neidan practitioners or the ancient masters if they want to heal swine flu sufferers in their respective country or not.
P.S.
If you or your teacher fall under the category of neidan practitioners who can see the light and feel the heat during meditation but unsure of how you can help, please post your comments on this entry or sent an email to me. I can provide some further guidance where required.
Friday, June 19, 2009
The mystical Light
More than 2,500 years ago, Laozi taught it, years later Buddha spoke about it; Hindu deities had also mentioned this mystical light.
Several centuries earlier, the Light was already incorporated in the Book of Changes by the holy sages, so was Tao, yet few seemed to notice or able to relate it with the Way.
Perhaps it is rather hip to discuss yin yang instead of the dark and the light, since the later minted terms (c 300 BC) have been used to represent many other things in the modern world. While yang can represent the light, the Daoist celestial immortal, Lu Dongbin in his Secret of the Golden Flower mentioned it was Guan Yinshi, the student of Laozi, who first revealed the Circulation of the Light meditation.
Why it is called the Circulation of the Light meditation perhaps has significance to the esoteric. Down the millennia those who practice meditation are many and they understand what Qi is. But not many actually understand or know about the mystical light that circulates together with the Qi.
There was once an online article written (the website hosted by two Koreans was since taken down) about a Korean King who was equally mystified who one day decided to give a big reward to anyone in his Court or any scholar who could provide a coherent answer on this mystical light. Apparently no one came forward to claim the reward.
Few meditation teachers know about the mystical light. If their students are ever taught the full circulation of Qi, known as the small heavenly orbit (Xiao Zhou Tian), no one seems to mention about this light.
An elderly ex-colleague of mine was taught the small heavenly orbit by visiting Taiwanese masters for a few years. After asking him about the light, he told me that he could only see darkness during meditation. Knowing his character well and that he can keep secrets, I gave him a few pointers.
A few months later, I asked him about his progress and he told me he could see the light. ‘How was it?’ I asked. ‘Very bright’, he exclaimed with joy.
You see, a neidan practitioner needs proper safeguards during meditation. Apart from humility and heat, the mystical light is also very important. (For further information, please refer to the entry on safeguards placed under Notes on meditation. The same safeguards have been posted in the Taobums forum to point out to a neidan beginner who felt cold during meditation and was seemingly being disturbed by dark or yin spirits.)
According to Lu Dongbin, this mystical light is not in the body alone, nor is it only outside the body.
“Mountains and rivers and the great earth are lit by sun and moon; all that is this light. Therefore it is not only within the body.
Understanding and clarity, perception and enlightenment, and all movements (of the spirit) are likewise this light; therefore it is not just something outside the body.
The light-flower of heaven and earth fills all the thousand spaces.
But the light-flower of the individual body passes through heaven and covers the earth. Therefore, as soon as the light is circulating, heaven and earth, mountains and rivers, are all circulating with it at the same time.”
If you understand clearly what the heavenly immortal had said above, you can go and claim the big reward from the royal Korean court!
But if you are asked to prove it, no adept can. Since how can any neidan adept ever show you the light circulating and which can only be seen within? They can show you heat by touch but they cannot show the mystical light until they have become enlightened. By then, they may not even want to discuss anything, let alone blog!
Yet they may consider it of merit to help the weak and the needy; and heal the sick with their strong heat and the light emitting from their hands. In a way, they could be assisting the gods (include heavenly immortals and Buddhas)?
The third class scholars will laugh and some other scholars may scoff at what has been discussed, but that is Tao. With this entry, perhaps earnest students may have learned something more.
Several centuries earlier, the Light was already incorporated in the Book of Changes by the holy sages, so was Tao, yet few seemed to notice or able to relate it with the Way.
Perhaps it is rather hip to discuss yin yang instead of the dark and the light, since the later minted terms (c 300 BC) have been used to represent many other things in the modern world. While yang can represent the light, the Daoist celestial immortal, Lu Dongbin in his Secret of the Golden Flower mentioned it was Guan Yinshi, the student of Laozi, who first revealed the Circulation of the Light meditation.
Why it is called the Circulation of the Light meditation perhaps has significance to the esoteric. Down the millennia those who practice meditation are many and they understand what Qi is. But not many actually understand or know about the mystical light that circulates together with the Qi.
There was once an online article written (the website hosted by two Koreans was since taken down) about a Korean King who was equally mystified who one day decided to give a big reward to anyone in his Court or any scholar who could provide a coherent answer on this mystical light. Apparently no one came forward to claim the reward.
Few meditation teachers know about the mystical light. If their students are ever taught the full circulation of Qi, known as the small heavenly orbit (Xiao Zhou Tian), no one seems to mention about this light.
An elderly ex-colleague of mine was taught the small heavenly orbit by visiting Taiwanese masters for a few years. After asking him about the light, he told me that he could only see darkness during meditation. Knowing his character well and that he can keep secrets, I gave him a few pointers.
A few months later, I asked him about his progress and he told me he could see the light. ‘How was it?’ I asked. ‘Very bright’, he exclaimed with joy.
You see, a neidan practitioner needs proper safeguards during meditation. Apart from humility and heat, the mystical light is also very important. (For further information, please refer to the entry on safeguards placed under Notes on meditation. The same safeguards have been posted in the Taobums forum to point out to a neidan beginner who felt cold during meditation and was seemingly being disturbed by dark or yin spirits.)
According to Lu Dongbin, this mystical light is not in the body alone, nor is it only outside the body.
“Mountains and rivers and the great earth are lit by sun and moon; all that is this light. Therefore it is not only within the body.
Understanding and clarity, perception and enlightenment, and all movements (of the spirit) are likewise this light; therefore it is not just something outside the body.
The light-flower of heaven and earth fills all the thousand spaces.
But the light-flower of the individual body passes through heaven and covers the earth. Therefore, as soon as the light is circulating, heaven and earth, mountains and rivers, are all circulating with it at the same time.”
If you understand clearly what the heavenly immortal had said above, you can go and claim the big reward from the royal Korean court!
But if you are asked to prove it, no adept can. Since how can any neidan adept ever show you the light circulating and which can only be seen within? They can show you heat by touch but they cannot show the mystical light until they have become enlightened. By then, they may not even want to discuss anything, let alone blog!
Yet they may consider it of merit to help the weak and the needy; and heal the sick with their strong heat and the light emitting from their hands. In a way, they could be assisting the gods (include heavenly immortals and Buddhas)?
The third class scholars will laugh and some other scholars may scoff at what has been discussed, but that is Tao. With this entry, perhaps earnest students may have learned something more.
Sunday, June 14, 2009
Could the ancient masters (Shi) heal swine flu patients?
Now that the World Health Organization had, belatedly according to various health experts, announced a pandemic of swine flu known as A (H1N1), there was a sudden big jump in confirmed cases in certain countries that had hidden the real figures.
It is in a way, unjust for hiding the confirmed figures, since they had been ‘exporting’ the flu via foreign students returning to their home countries, usually less developed ones, for summer or winter holidays. I understand that the US summer break started the week ended May 10, 2009(?).
Well, in the real world, the rich or the strong bullies the poor or the weak. And if man cannot do anything about it, heaven may sometimes help. But I digress.
According to the symptoms reported, swine flu like any other type of flu can be cured since it is a viral infection. Whether or not, the ancient masters (Shi) could heal swine flu patients is the topic in question.
When the ancient masters can observe the mysterious and contemplate the profound, and see the numerous gates, they can without a doubt heal swine flu patients. After all it is not that difficult.
Neidan practitioners who already have confirmation(s) like those mentioned in the Secret of the Golden Flower by Lu Dongbin would also be able to heal themselves and others of swine flu. So would those who have Qi flows 24/7.
Even those neidan practitioners who can feel heat and can see the Light during meditation may be able to heal themselves and others of swine flu.
Therefore definitely the ancient masters can heal swine flu patients. They would have more than the requisite heat and the Light to cure any viral infections.
But would they lend a helping hand is another question altogether.
It is in a way, unjust for hiding the confirmed figures, since they had been ‘exporting’ the flu via foreign students returning to their home countries, usually less developed ones, for summer or winter holidays. I understand that the US summer break started the week ended May 10, 2009(?).
Well, in the real world, the rich or the strong bullies the poor or the weak. And if man cannot do anything about it, heaven may sometimes help. But I digress.
According to the symptoms reported, swine flu like any other type of flu can be cured since it is a viral infection. Whether or not, the ancient masters (Shi) could heal swine flu patients is the topic in question.
When the ancient masters can observe the mysterious and contemplate the profound, and see the numerous gates, they can without a doubt heal swine flu patients. After all it is not that difficult.
Neidan practitioners who already have confirmation(s) like those mentioned in the Secret of the Golden Flower by Lu Dongbin would also be able to heal themselves and others of swine flu. So would those who have Qi flows 24/7.
Even those neidan practitioners who can feel heat and can see the Light during meditation may be able to heal themselves and others of swine flu.
Therefore definitely the ancient masters can heal swine flu patients. They would have more than the requisite heat and the Light to cure any viral infections.
But would they lend a helping hand is another question altogether.
Sunday, December 21, 2008
TTC Chapter One
Sima Qian, the Grand Historian of the Han Dynasty, recorded down the existence of Laozi and the Tao Te Ching comprising of eighty one chapters. He also wrote in the historical records circa 100 B.C. to inform future generations that the Daoists during his time or earlier were known as followers of the HuangLao (Huangdi and Laozi) tradition.
In the Secret of the Golden Flower, Lu Yen better known as Lu Dongbin – one of the famous eight immortals – indicated that the first ancient to reveal the secret of the Circulation of the Light was Guan Yinshi the accredited student of Laozi and the one whom the Great Sage wrote the TTC for.
Yet modern scholars or so called Daoists with unsubstantiated claims cast aspersions that Laozi never existed or that the TTC was penned by various authors over the years.
If sincere Daoist students or cultivators of Tao really study and research this authenticated ancient Classic (Ching/Jing), they can find many gems only a real adept of inner alchemy would know about or have written. Also because the Tao Te Ching was and still is so profound, the Chinese and many Daoist sects down the ages respectfully referred to it as a real classic.
If we put our minds to the TTC, we can probably see why Chapter One started that way (pun intended).
In case, some readers missed it, imagine what happened about 2,500 years ago when Guan Yinshi (a student) first met and asked Laozi (a sage) to tell him about Tao.
The Great Sage wrote this down in Chapter One and my simple translation follows:
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.
All Rights Reserved.
In the Secret of the Golden Flower, Lu Yen better known as Lu Dongbin – one of the famous eight immortals – indicated that the first ancient to reveal the secret of the Circulation of the Light was Guan Yinshi the accredited student of Laozi and the one whom the Great Sage wrote the TTC for.
Yet modern scholars or so called Daoists with unsubstantiated claims cast aspersions that Laozi never existed or that the TTC was penned by various authors over the years.
If sincere Daoist students or cultivators of Tao really study and research this authenticated ancient Classic (Ching/Jing), they can find many gems only a real adept of inner alchemy would know about or have written. Also because the Tao Te Ching was and still is so profound, the Chinese and many Daoist sects down the ages respectfully referred to it as a real classic.
If we put our minds to the TTC, we can probably see why Chapter One started that way (pun intended).
In case, some readers missed it, imagine what happened about 2,500 years ago when Guan Yinshi (a student) first met and asked Laozi (a sage) to tell him about Tao.
The Great Sage wrote this down in Chapter One and my simple translation follows:
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.
All Rights Reserved.
Saturday, November 01, 2008
A touch of Tao
Keeping still
The body quivers
Quietness
Listen to the songs of immortals
Cold air plunges down to Kun
Fire the bubbling water
Steam rises up to Qian
Qi brightens and cleans the home for shen
One heavenly cycle completed
Followed by others
Clouds, first dark then bright
No more forms or emptiness
When wu wei stops
From sheer darkness, it appears
Shimmering lights
Colourful diamonds
Beautiful, magnificent
The golden flower
A touch of Tao
To climb the stairs of heaven
Related references:
The Zhouyi, Tao Te Ching, Neiyeh, Secret of the Golden Flower, Hundred characters Steele, Shurangama and Diamond Sutras.
The body quivers
Quietness
Listen to the songs of immortals
Cold air plunges down to Kun
Fire the bubbling water
Steam rises up to Qian
Qi brightens and cleans the home for shen
One heavenly cycle completed
Followed by others
Clouds, first dark then bright
No more forms or emptiness
When wu wei stops
From sheer darkness, it appears
Shimmering lights
Colourful diamonds
Beautiful, magnificent
The golden flower
A touch of Tao
To climb the stairs of heaven
Related references:
The Zhouyi, Tao Te Ching, Neiyeh, Secret of the Golden Flower, Hundred characters Steele, Shurangama and Diamond Sutras.
Thursday, July 24, 2008
Affinity with Heaven
The ancient sages probably knew more about the Way of heaven than most people. And they wrote down the ways of heaven, earth and man in the Book of Changes for posterity.
According to the ancients, the diligent study of the Book of Changes (I Ching / Zhouyi) and sincere practice can bring a student closer to Heaven and Tao.
Apart from the neidan meditation, the holy sages also enciphered the four cardinal virtues - Benevolence (Ren), Justice (Yi), Mores (Li) and Wisdom (Zhi) - into the Book of Changes. Unless the student consider oneself already pure or innocent, cultivating these cardinal virtues is necessary to become a good person.
The cultivation of virtues helps raise our spirituality. Neidan meditation further heightens spirituality through the transformation of essence (jing) into energy (qi) and energy into spirit (shen). Together they constitute the dual cultivation.
When the spirituality is so heightened, the cultivator may experience affinity with heaven and realize why it is on the side of the good. (Refer TTC 79)
Without the virtues, one cannot be the right person. Without the most complete sincerity, one cannot divine like a spirit (shen).
If you happen to have an aversion to reading the four Confucian books where Confucius and Mencius discussed and taught the cardinal virtues in depth, you can study the Book of Changes. If you find the I Ching too profound or deep, try the Tao Te Ching where Laozi briefly touched on these virtues. If you still do not understand them well, try the Dhammapada – the eightfold path. Buddhists versed with the Dhammapada, if required, can fine-tune their understanding of virtues with some of the books or classics mentioned.
When the student is ready, teachers will appear. These teachers include Daoist heavenly immortals and Buddhas that is if you have affinity with heaven.
When there is affinity with Heaven, whether one is Daoist, Confucian or Buddhist, heavenly immortals and Buddhas may teach you something on the Book of Changes if you are humble, earnest and sincere. The divinities may also teach you a bit about Tao and cultivation from time to time.
To the Chinese, there are other ways to obtain affinity with heaven such as becoming a religious Daoist, Buddhist and/or devotees. Daily rituals and prayers to divinities can also bring believers closer to heaven.
If there is affinity, these divine teachers from Heaven may heal disciples and/or devotees of diagnosed terminal illnesses (including cancer). Such miracles, usually unreported or documented, do happen. If there is no affinity, nothing happens.
Therefore if you intend to have Heaven on your side, but do not wish to be religious, try not to forget to cultivate the cardinal virtues taught by the ancients. In case you forget or are not aware of what Mencius has taught, all people are born good.
Nothing wrong with cultivation to return to the original or natural state to receive heaven’s blessings now, is there?
According to the ancients, the diligent study of the Book of Changes (I Ching / Zhouyi) and sincere practice can bring a student closer to Heaven and Tao.
Apart from the neidan meditation, the holy sages also enciphered the four cardinal virtues - Benevolence (Ren), Justice (Yi), Mores (Li) and Wisdom (Zhi) - into the Book of Changes. Unless the student consider oneself already pure or innocent, cultivating these cardinal virtues is necessary to become a good person.
The cultivation of virtues helps raise our spirituality. Neidan meditation further heightens spirituality through the transformation of essence (jing) into energy (qi) and energy into spirit (shen). Together they constitute the dual cultivation.
When the spirituality is so heightened, the cultivator may experience affinity with heaven and realize why it is on the side of the good. (Refer TTC 79)
Without the virtues, one cannot be the right person. Without the most complete sincerity, one cannot divine like a spirit (shen).
If you happen to have an aversion to reading the four Confucian books where Confucius and Mencius discussed and taught the cardinal virtues in depth, you can study the Book of Changes. If you find the I Ching too profound or deep, try the Tao Te Ching where Laozi briefly touched on these virtues. If you still do not understand them well, try the Dhammapada – the eightfold path. Buddhists versed with the Dhammapada, if required, can fine-tune their understanding of virtues with some of the books or classics mentioned.
When the student is ready, teachers will appear. These teachers include Daoist heavenly immortals and Buddhas that is if you have affinity with heaven.
When there is affinity with Heaven, whether one is Daoist, Confucian or Buddhist, heavenly immortals and Buddhas may teach you something on the Book of Changes if you are humble, earnest and sincere. The divinities may also teach you a bit about Tao and cultivation from time to time.
To the Chinese, there are other ways to obtain affinity with heaven such as becoming a religious Daoist, Buddhist and/or devotees. Daily rituals and prayers to divinities can also bring believers closer to heaven.
If there is affinity, these divine teachers from Heaven may heal disciples and/or devotees of diagnosed terminal illnesses (including cancer). Such miracles, usually unreported or documented, do happen. If there is no affinity, nothing happens.
Therefore if you intend to have Heaven on your side, but do not wish to be religious, try not to forget to cultivate the cardinal virtues taught by the ancients. In case you forget or are not aware of what Mencius has taught, all people are born good.
Nothing wrong with cultivation to return to the original or natural state to receive heaven’s blessings now, is there?
Tuesday, May 27, 2008
Example of a real neidan master
This entry serves as a general reply to a reader’s recent question on how to discern a real neidan master. The question arose from my last entry titled ‘Blame it on fate?’ that touched briefly on what unscrupulous masters have done to two or possibly a third generation of Western students. Hopefully, fellow students of the Way can learn something from this entry, too.
The following general definition of a real neidan master would effectively cast out most ‘masters’ who sell their neidan skills online, in DVDs, and books:
As a rule of thumb, a real neidan master is someone healthy, very learned of the ancients and their Tao, highly cultivated, who is versed with dual cultivation – the cultivation of essence (Hsing) and that of life (Ming), and the Yijing, and can tell the student what signposts to expect along the Way with much clarity.
Think of the late Daoist, Confucian and Buddhist master, Liu I Ming (1734 – 1821) of Quanzhen, for example. Here are some of his wise thoughts on good and bad luck in terms of neidan and the Yi:
Heaven and earth can enslave whatever has form, but cannot enslave the formless. Heaven and earth can enslave the emotional but cannot enslave the unemotional. Heaven and earth can enslave those with desire but cannot enslave those without desire.
If you can find out the root source, rest your mind in open selflessness and nurture your mind in one energy, then you will find the two modes, four images, eight trigrams, and sixty four hexagrams are operating there at the root of open selflessness. None of them has ever left it.
Myriad forms are all empty – there is just an open sphere. Let us ask, how can good or bad luck affect this open selfless energy?
[Arcana section – I Ching Mandalas, Thomas Cleary]
Apart from such wisdom displayed, a real master would have a huge amount of Qi acquired through breath control meditation, and not through Taijiquan or physical Qigong exercises.
If the neidan adept really does not know the actual location of the Center or has yet to reach there, probably it could be wise to pack your bags and walk away; unless you prefer to be forever stuck at your master’s highest achievable state of neidan practice.
Probably these additional definitions of his or her capabilities would do away with the remaining balance of so-called masters that knows something about neidan, and may also help students sort out the genuine ones from the fake (and the greedy) in China.
Of course even if you happen to find a real master with whom you have affinity, it will also depend much on you, your intelligence and cultivation to be the right person. When your human master has finally attained Tao and ascended to Heaven, you may still struggle alone on Earth. I have heard of such examples.
Therefore, it does not necessarily mean that learning from a real master (a human or a Daoist heavenly immortal), a student can attain Tao. It is never that easy. A one in a million or a one in a billion chance to attain Tao perhaps, who knows, certainly not me!
The following general definition of a real neidan master would effectively cast out most ‘masters’ who sell their neidan skills online, in DVDs, and books:
As a rule of thumb, a real neidan master is someone healthy, very learned of the ancients and their Tao, highly cultivated, who is versed with dual cultivation – the cultivation of essence (Hsing) and that of life (Ming), and the Yijing, and can tell the student what signposts to expect along the Way with much clarity.
Think of the late Daoist, Confucian and Buddhist master, Liu I Ming (1734 – 1821) of Quanzhen, for example. Here are some of his wise thoughts on good and bad luck in terms of neidan and the Yi:
Heaven and earth can enslave whatever has form, but cannot enslave the formless. Heaven and earth can enslave the emotional but cannot enslave the unemotional. Heaven and earth can enslave those with desire but cannot enslave those without desire.
If you can find out the root source, rest your mind in open selflessness and nurture your mind in one energy, then you will find the two modes, four images, eight trigrams, and sixty four hexagrams are operating there at the root of open selflessness. None of them has ever left it.
Myriad forms are all empty – there is just an open sphere. Let us ask, how can good or bad luck affect this open selfless energy?
[Arcana section – I Ching Mandalas, Thomas Cleary]
Apart from such wisdom displayed, a real master would have a huge amount of Qi acquired through breath control meditation, and not through Taijiquan or physical Qigong exercises.
If the neidan adept really does not know the actual location of the Center or has yet to reach there, probably it could be wise to pack your bags and walk away; unless you prefer to be forever stuck at your master’s highest achievable state of neidan practice.
Probably these additional definitions of his or her capabilities would do away with the remaining balance of so-called masters that knows something about neidan, and may also help students sort out the genuine ones from the fake (and the greedy) in China.
Of course even if you happen to find a real master with whom you have affinity, it will also depend much on you, your intelligence and cultivation to be the right person. When your human master has finally attained Tao and ascended to Heaven, you may still struggle alone on Earth. I have heard of such examples.
Therefore, it does not necessarily mean that learning from a real master (a human or a Daoist heavenly immortal), a student can attain Tao. It is never that easy. A one in a million or a one in a billion chance to attain Tao perhaps, who knows, certainly not me!
Friday, February 22, 2008
Of students and masters (6)
With some time to spare during the festive season, I had gone to register myself in a Daoist forum to clarify some points on neidan practices to fellow members (8,000 plus) and to scold a particular group of unscrupulous people seemingly out to ‘lift’ Western students out of large sums of fees for teaching basic neidan meditation in China. Their main attraction was to use an Icon – a very high level neidan adept from Quanzhen in China. Now that is not on. While my Quanzhen friend indicated that I am wasting my time in the forum, he also helped me clarify to members there that Quanzhen do not charge their students for neidan lessons. However, Quanzhen only teach higher levels to students deemed virtuous.
Then there is a youthful Buddhist who appears to be knowledgeable about dual cultivation. From the West he had traveled and lived in China for a few years to learn more. However he had learned his Buddhist practice in the West from a Chinese Buddhist abbot who had migrated to the US, years ago. This abbot had indicated in a commentary to a Sutra translation that the Book of Changes is based on superstition or similar words to that effect. When the young Buddhist mentioned in a post on inner alchemy that he does not want anything to do with “Change” and yin yang, here was my rant:
“Only the ignorant or the very arrogant think that they know more than the great sages - Laozi, Confucius and Buddha - in their respective teachings of yin yang, the dark and the light, forms and formlessness, all of which constitute natural changes.
If change can be so easily understood or seen, the holy sages need not write down its patterns and images in the Book of Changes (Yijing, the Yi) for posterity. Neither would the great Chinese sages, the wise and the learned, need to devote much time in studying this ancient Chinese classic, if it was not other than profound.
Over the past few millennia, the sages, the wise, the Zhen Ren, the Neo Daoists and the Neo Confucians had diligently studied this foremost ancient classic in China. Yet, specious masters especially those who come out from China, chose to denigrate the Yijing, declaring it was meant for the superstitious.
Perhaps these masters thinking that they are somewhat enlightened, assumed that they understand the Tao Te Ching and the Yijing? Perhaps they also like to infer that the Daoist immortals and the Zhen Ren, who passed down their texts on neidan with references to various Hexagrams (like Kan and Li, Qian and Kun) in the Yi, were equally superstitious?
If only these arrogant masters and their students had properly investigated, probably they could trace links between neidan and the TTC right up to the Yi?
Not only have they misled students in the West for decades, they could also deprive their students from studying a real book of wisdom dealing with changes. And such natural changes can be seen during correct neidan (inner alchemy) meditation.
What a waste of talent. Do not get me wrong, I am not blaming their students. But like what you had correctly indicated, why not properly cultivate the cardinal virtue, wisdom?”
Ha, so much for wasting your reading time!
Then there is a youthful Buddhist who appears to be knowledgeable about dual cultivation. From the West he had traveled and lived in China for a few years to learn more. However he had learned his Buddhist practice in the West from a Chinese Buddhist abbot who had migrated to the US, years ago. This abbot had indicated in a commentary to a Sutra translation that the Book of Changes is based on superstition or similar words to that effect. When the young Buddhist mentioned in a post on inner alchemy that he does not want anything to do with “Change” and yin yang, here was my rant:
“Only the ignorant or the very arrogant think that they know more than the great sages - Laozi, Confucius and Buddha - in their respective teachings of yin yang, the dark and the light, forms and formlessness, all of which constitute natural changes.
If change can be so easily understood or seen, the holy sages need not write down its patterns and images in the Book of Changes (Yijing, the Yi) for posterity. Neither would the great Chinese sages, the wise and the learned, need to devote much time in studying this ancient Chinese classic, if it was not other than profound.
Over the past few millennia, the sages, the wise, the Zhen Ren, the Neo Daoists and the Neo Confucians had diligently studied this foremost ancient classic in China. Yet, specious masters especially those who come out from China, chose to denigrate the Yijing, declaring it was meant for the superstitious.
Perhaps these masters thinking that they are somewhat enlightened, assumed that they understand the Tao Te Ching and the Yijing? Perhaps they also like to infer that the Daoist immortals and the Zhen Ren, who passed down their texts on neidan with references to various Hexagrams (like Kan and Li, Qian and Kun) in the Yi, were equally superstitious?
If only these arrogant masters and their students had properly investigated, probably they could trace links between neidan and the TTC right up to the Yi?
Not only have they misled students in the West for decades, they could also deprive their students from studying a real book of wisdom dealing with changes. And such natural changes can be seen during correct neidan (inner alchemy) meditation.
What a waste of talent. Do not get me wrong, I am not blaming their students. But like what you had correctly indicated, why not properly cultivate the cardinal virtue, wisdom?”
Ha, so much for wasting your reading time!
Sunday, February 17, 2008
A word of encouragement
Fellow students who read my articles on Tao and the Zhouyi should not feel discouraged if the discussed topics appear too deep at times. The articles are meant for sharing insights and experiences with like minded fellows. It is difficult to strike a fair balance since readers would differ in experiences. At the time of reading, some could be more enlightened than what you can understand or know while those more accomplished in the particular subjects may say ‘tell me something new’. But you can take note of what is written for your future reference. There may come a time when you realized what is written is true and really works.
Obviously those more accomplished and experienced would understand why certain ‘secrets’ have to be held back. However sufficient hints are usually given, either in a particular post or in others. It is just a matter of reading and discerning what had been actually indicated. To arrive at a deeper understanding of the specific topics discussed, - for example why certain hexagrams constitute omens or depict timing, or are used in neidan practices - readers will have to read further references (ancient or otherwise) provided. In this way, by examining ancient thoughts and investigating into relative unknowns, fellow Yi aficionados and Tao travelers can learn more. Just like any student, what we learn belong to ourselves. And the hard earned knowledge and experiences remain with us for a length of time.
While some of the articles have spawned discussions in Yi, Daoist, and Confucian forums where due credit is given, I have come across blogs and stock market articles written in a national newspaper that emulate my prescience and insights. One even copied and pasted a picture to his blog recently to discuss ancient thoughts on cultivation. Unashamedly the blogger used my insights on the topic with no credit given.
It is easy to copy my ideas and insights, but without the necessary knowledge and experience – the held back ‘secrets’ - behind the in-depth matters discussed, how much can these intellectual thieves know? Perhaps it explains why the ancients speak in metaphors and held back some secrets from undeserving students. Their teachings were meant only for the right persons.
While the few, the Xiao Ren, come to read with the intention to engage in thievery, most readers possess integrity.
One particular reader has learned something about Yi consultations from the blog. I am glad to inform Yi aficionados that with only a short six months of consultation experience, the Yi gave the blogger accurate prognostications on various stocks quoted on the KLSE and what could happen in the country. He uses the coin method for the divinations. After speaking to him, I can understand why he had not followed the Yi’s guidance accordingly.
When students are able to get the Yi to speak, we still need to know how to interpret the prognostications accurately, which will take time and much experience. But inaccurate interpretations can also teach something as long as we continue to learn from our mistakes.
If in his old age Confucius still required more time to study the Book of Changes to avoid great faults, is it not correct to say that Yi students need a prolonged time to learn the profound Yi? While many students have already spent thirty, forty, or even fifty years studying the Zhouyi, how many can really say that we know much about Heaven and Earth – the two primary hexagrams, out of the total sixty four?
These are some of the reasons why we continue to learn and discuss the Yi, why fellow students come to read the blog, and at times, why those in search of excellence do need a word of encouragement.
Obviously those more accomplished and experienced would understand why certain ‘secrets’ have to be held back. However sufficient hints are usually given, either in a particular post or in others. It is just a matter of reading and discerning what had been actually indicated. To arrive at a deeper understanding of the specific topics discussed, - for example why certain hexagrams constitute omens or depict timing, or are used in neidan practices - readers will have to read further references (ancient or otherwise) provided. In this way, by examining ancient thoughts and investigating into relative unknowns, fellow Yi aficionados and Tao travelers can learn more. Just like any student, what we learn belong to ourselves. And the hard earned knowledge and experiences remain with us for a length of time.
While some of the articles have spawned discussions in Yi, Daoist, and Confucian forums where due credit is given, I have come across blogs and stock market articles written in a national newspaper that emulate my prescience and insights. One even copied and pasted a picture to his blog recently to discuss ancient thoughts on cultivation. Unashamedly the blogger used my insights on the topic with no credit given.
It is easy to copy my ideas and insights, but without the necessary knowledge and experience – the held back ‘secrets’ - behind the in-depth matters discussed, how much can these intellectual thieves know? Perhaps it explains why the ancients speak in metaphors and held back some secrets from undeserving students. Their teachings were meant only for the right persons.
While the few, the Xiao Ren, come to read with the intention to engage in thievery, most readers possess integrity.
One particular reader has learned something about Yi consultations from the blog. I am glad to inform Yi aficionados that with only a short six months of consultation experience, the Yi gave the blogger accurate prognostications on various stocks quoted on the KLSE and what could happen in the country. He uses the coin method for the divinations. After speaking to him, I can understand why he had not followed the Yi’s guidance accordingly.
When students are able to get the Yi to speak, we still need to know how to interpret the prognostications accurately, which will take time and much experience. But inaccurate interpretations can also teach something as long as we continue to learn from our mistakes.
If in his old age Confucius still required more time to study the Book of Changes to avoid great faults, is it not correct to say that Yi students need a prolonged time to learn the profound Yi? While many students have already spent thirty, forty, or even fifty years studying the Zhouyi, how many can really say that we know much about Heaven and Earth – the two primary hexagrams, out of the total sixty four?
These are some of the reasons why we continue to learn and discuss the Yi, why fellow students come to read the blog, and at times, why those in search of excellence do need a word of encouragement.
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