What is Neidan? Neidan (Inner Alchemy) is a generic term commonly used in the West to differentiate it from that of Waidan (Outer Alchemy).
Waidan was practised over the span of a few centuries in China by the ignorant and the foolish who misunderstood the metaphors - especially of the furnace, of the cauldron, of the medicine and the cooking of it - written in earlier Daoist texts by realized persons (Zhen Ren). They literally fired up the furnace, cooked and melted various physical metals in the cauldron to make the so-called elixir of life (Dan). Quite a number of those including royalty who took in this physically manmade elixir, slowly got poisoned over a span of time and paid with their lives for their ignorance.
The metaphors used by realized persons in earlier Daoist texts had in fact pointed to the alchemical experiences of those who have correctly practised Neidan. The furnace (Kun / Earth) and the cauldron (Qian / Heaven) and the cooking of the medicine (Kan / Water and Li / Fire) are depicted in the scanned picture accompanying the articles on “The Circulation of the Light and the Book of Changes”.
Whether you know it, accept it or not, neidan is an integral part of the dual cultivation of human nature (Ren Xing) and fate (Ming).
If neidan meditation based on the ancient Circulation of the Light is practised correctly, essence (Jing) within the body would gradually transform into breath energy (Qi). With continual practice, the Qi (and the Light) would gradually transform into Spirit (Shen).
At a later stage, those with latent talents from Heaven would witness the development of the germinal vesicle. (Liu HuaYang has described the germinal vesicle in his Hui Ming Ching as translated by W/B.) If the germinal vesicle remains undeveloped, there will be no genuine fire to fire the furnace and the medicine cannot be cooked in the cauldron – Zhong LiQuan and Zhang Boduan have had emphasized to posterity its importance in their respective texts. They have had also indicated therein the exact location of the germinal vesicle based on the Book of Changes.
Top scholars of Tao including those who have spent decades in correct neidan practice may fail or get stuck at this stage and later drop out. They could have trivialized prior important instructions given a decade or two ago by their real teacher(s) to further their studies and now remain stuck. At this advance level of neidan they probably have to penetrate (Tong) the designated books and designated ancient classic to obtain the spiritual clarity and the lucidity of a sage before they can unlock the latent talents from Heaven to witness the major eternal signposts of the Way. After all, it is not that easy to join the ranks of the likes of the wise and legendary Zhang SanFeng, and Liu HuaYang at stage two of three of the Zah Yung Ching. (Refer to previous articles which discussed this stage two of the Zah Yung Ching.)
With the continual mixing of the Qi (breath energy) and the Spirit (Shen), and the cooking of the medicine, a golden elixir of life (Jin Dan) would be produced. Upon the intake of the golden elixir, a spiritual embryo would be born. And upon this happening, there will be a non being (Wu) within being (You). Wu Wei will be reached. The exact lodging of the non being would also be witnessed. (Refer to the Secret of the Golden Flower and the Tao Te Ching.)
According to the two referred texts below, the spiritual embryo needs to be constantly nurtured so that it would eventually emerge from the top of the head into empty space (Xu). Once the embryo emerges into empty space, enlightenment is attained with rays of light shining forth. The spiritual embryo would take on the image of the immortal or of a Buddha. (Refer to the Secret of the Golden Flower and the Hui Ming Ching as translated by W/B)
The spiritual embryo has to be further nurtured so that it can return to Tao thus becoming a celestial immortal or a Buddha. Upon this eventuality happening, beings (You) will be generated by the non being (Wu). (Refer to the Hui Ming Ching.)
The penetration (Tong) of the Tao Te Ching could be something like this. The foregoing three paragraphs explain why Laozi said in Tao Te Ching Chapter 40:
“Return (reversal) is the movement to Tao
Yielding is the usefulness to Tao
Myriad things under Heaven are born from being
Being(s) born from non being.”
And that the third paragraph explains why he said in Tao Te Ching Chapter 16, “Tao last forever, without body, (there is) no death”.
There you go, in summary, these are the five alchemical transformations of neidan of Jing - Qi – Shen – Xu – Tao. Essence (Jing) is transformed to breath energy (Qi) and breath energy and the Light are transformed to Spirit (Shen). The spiritual embryo is nurtured and emerges to empty space (Xu) before it returns to the Way (Tao).
It all starts with the dual cultivation of human nature (Ren Xing) and fate (Ming); you could do well to remember that.
All rights reserved.
Showing posts with label TTC 16. Show all posts
Showing posts with label TTC 16. Show all posts
Monday, August 11, 2014
Saturday, August 02, 2014
A study of the ancient Way (Tao)
Tao is a very profound subject to know and few down the ages have shown the wherewithal to write a complete study of the Way. For without a deep working knowledge of the Book of Changes, and of the Tao Te Ching, a study of the Way would just contain a lot of bias and misinformation leading to unnecessary hindrances to its cultivation.
This intended comprehensive study of the ancient Way (Tao) will comprise of a series of articles that could show up the bias of past eminent Chinese scholars and the accompanying misinformation which probably had hindered many down the ages from the cultivation of Tao.
Since the Tang Dynasty, eminent Chinese scholars have had made studies of the Way (Tao). The most prominent of these scholars was probably top Tang poet Han Yu better known by his honorary name Han Wen Gong (Duke Wen of Han). It is to be noted that Han Yu had taught Confucian studies to his young nephew, Han Xiangzi – who later became one of the famous Eight Immortals (Ba Xian). However, Han Yu in turn rejected his nephew’s proffered teaching of Tao. His study of the Way while influential to Neo Confucians including Zhu Xi of Song restricts readers’ knowledge to the confines of benevolence (Ren) and righteousness (Yi). To remain truthful, he called it the study of the Confucian Way.
Yet true scholars of Tao, similar to Laozi and Confucius before them, know for a fact that the Way is universal. Why then is the Way universal?
The holy sages who discovered Tao during their lifetimes embedded this extraordinary natural phenomenon in the Book of Changes for posterity. In the Judgment of Hexagram 24 Fu / Return (extract), it is said:
“Friends come without blame. To and fro goes the Way (Tao). On the seventh day comes return.”
This is the course of heaven. [Commentary on this part of the Judgment by Confucius – W/B]
“Return is the movement of Tao.” Laozi, Tao Te Ching Chapter 40.
Since Tao cannot be perceived with any of the senses and can seemingly appear or disappear anytime for years, it can be called an extraordinary natural phenomenon.
While Tao cannot be directly perceived, the holy sages, the two great ancient sages – Laozi and Confucius –, and Mencius had had taught how to determine its presence or its absence all under Heaven. And according to these sages, when Tao is all under heaven, myriad things flourish. When Tao withdraws from all under heaven, myriad things recede.
When Tao can so affect the myriad things and mankind with its appearance or its disappearance, is it not therefore universal? (Refer to the Book of Changes, Tao Te Ching, Analects of Confucius, and the Book of Mencius.)
And the Book of Changes could also forewarn the utmost sincere who can foreknow and is like a spirit of the impending disappearance of Tao from all under heaven. (My previous articles on the phenomena and on the particular omen of the then impending closure of Heaven and Earth on September 15, 2008, as it unfolded provide easy reference for eminent Yijing and/or Daoist scholars if they want to do further research.)
“In the Discussion on the Trigrams (Shou Gua) (Eight Wing), ancients of great antiquity had indicated that the holy sages put themselves in accord with Tao and Te (natural law and moral law), and in conformity with this laid down the order of what is right. By thinking through the order of the outer world to the end, and by exploring the law of their nature to the deepest core, they arrived at an understanding of fate.
Their purpose was to follow the order of their nature (Xing) and of their fate (Ming). Therefore they determine the tao of heaven and called it the dark and the light. They determined the tao of earth and called it the yielding and the firm. They determined the tao of man and called it benevolence (Ren) and righteousness (Yi). They combined these three fundamental powers and doubled them; therefore in the Book of Changes a sign is always formed by six lines.” [Book II pages 263 and 264 W/B]
In the Commentary on the Words of the Text (Wen Yen) (Seventh Wing), it is indicated that “Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons.” [Qian / The Creative Book III page 371 W/B]
The holy man, clear to the end and beginning, is therefore able to mount on the six lines of Qian toward heaven as though on six dragons.
Therein lays the ancient secret to the dual cultivation of human nature (Ren Xing) and fate (Ming).
In so doing, humans would cultivate the tao of heaven, the tao of earth and the tao of man; eventually putting themselves - like the holy sages - in accord with Tao and Te. And attain immortality.
Celestial immortality is reached where “Tao last forever, without body, (there is) no death” – Laozi, Tao Te Ching Chapter 16.
The cultivation of Tao (Siu Tao) is the common term used by both Daoists and Buddhists in the Far East for this dual cultivation of human nature and fate; while Western translators have had in the main translated the term to: “the cultivation of essence (Xing) and bodily life (Ming)”.
Top scholars of Tao would eventually come to know that the technical term “human nature and fate” rather than “essence and bodily life” is more appropriate to their study and cultivation of the Way.
In the meantime, go and find a real teacher. The Quanzhen celestial immortals are the real teachers of the Way (Tao). Their knowledge of human nature (Ren Xing) and fate (Ming) is infinite.
This intended comprehensive study of the ancient Way (Tao) will comprise of a series of articles that could show up the bias of past eminent Chinese scholars and the accompanying misinformation which probably had hindered many down the ages from the cultivation of Tao.
Since the Tang Dynasty, eminent Chinese scholars have had made studies of the Way (Tao). The most prominent of these scholars was probably top Tang poet Han Yu better known by his honorary name Han Wen Gong (Duke Wen of Han). It is to be noted that Han Yu had taught Confucian studies to his young nephew, Han Xiangzi – who later became one of the famous Eight Immortals (Ba Xian). However, Han Yu in turn rejected his nephew’s proffered teaching of Tao. His study of the Way while influential to Neo Confucians including Zhu Xi of Song restricts readers’ knowledge to the confines of benevolence (Ren) and righteousness (Yi). To remain truthful, he called it the study of the Confucian Way.
Yet true scholars of Tao, similar to Laozi and Confucius before them, know for a fact that the Way is universal. Why then is the Way universal?
The holy sages who discovered Tao during their lifetimes embedded this extraordinary natural phenomenon in the Book of Changes for posterity. In the Judgment of Hexagram 24 Fu / Return (extract), it is said:
“Friends come without blame. To and fro goes the Way (Tao). On the seventh day comes return.”
This is the course of heaven. [Commentary on this part of the Judgment by Confucius – W/B]
“Return is the movement of Tao.” Laozi, Tao Te Ching Chapter 40.
Since Tao cannot be perceived with any of the senses and can seemingly appear or disappear anytime for years, it can be called an extraordinary natural phenomenon.
While Tao cannot be directly perceived, the holy sages, the two great ancient sages – Laozi and Confucius –, and Mencius had had taught how to determine its presence or its absence all under Heaven. And according to these sages, when Tao is all under heaven, myriad things flourish. When Tao withdraws from all under heaven, myriad things recede.
When Tao can so affect the myriad things and mankind with its appearance or its disappearance, is it not therefore universal? (Refer to the Book of Changes, Tao Te Ching, Analects of Confucius, and the Book of Mencius.)
And the Book of Changes could also forewarn the utmost sincere who can foreknow and is like a spirit of the impending disappearance of Tao from all under heaven. (My previous articles on the phenomena and on the particular omen of the then impending closure of Heaven and Earth on September 15, 2008, as it unfolded provide easy reference for eminent Yijing and/or Daoist scholars if they want to do further research.)
“In the Discussion on the Trigrams (Shou Gua) (Eight Wing), ancients of great antiquity had indicated that the holy sages put themselves in accord with Tao and Te (natural law and moral law), and in conformity with this laid down the order of what is right. By thinking through the order of the outer world to the end, and by exploring the law of their nature to the deepest core, they arrived at an understanding of fate.
Their purpose was to follow the order of their nature (Xing) and of their fate (Ming). Therefore they determine the tao of heaven and called it the dark and the light. They determined the tao of earth and called it the yielding and the firm. They determined the tao of man and called it benevolence (Ren) and righteousness (Yi). They combined these three fundamental powers and doubled them; therefore in the Book of Changes a sign is always formed by six lines.” [Book II pages 263 and 264 W/B]
In the Commentary on the Words of the Text (Wen Yen) (Seventh Wing), it is indicated that “Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons.” [Qian / The Creative Book III page 371 W/B]
The holy man, clear to the end and beginning, is therefore able to mount on the six lines of Qian toward heaven as though on six dragons.
Therein lays the ancient secret to the dual cultivation of human nature (Ren Xing) and fate (Ming).
In so doing, humans would cultivate the tao of heaven, the tao of earth and the tao of man; eventually putting themselves - like the holy sages - in accord with Tao and Te. And attain immortality.
Celestial immortality is reached where “Tao last forever, without body, (there is) no death” – Laozi, Tao Te Ching Chapter 16.
The cultivation of Tao (Siu Tao) is the common term used by both Daoists and Buddhists in the Far East for this dual cultivation of human nature and fate; while Western translators have had in the main translated the term to: “the cultivation of essence (Xing) and bodily life (Ming)”.
Top scholars of Tao would eventually come to know that the technical term “human nature and fate” rather than “essence and bodily life” is more appropriate to their study and cultivation of the Way.
In the meantime, go and find a real teacher. The Quanzhen celestial immortals are the real teachers of the Way (Tao). Their knowledge of human nature (Ren Xing) and fate (Ming) is infinite.
Thursday, October 18, 2012
Romance of ‘Friends come without blame’ in the Book of Changes
In the Judgment of Hexagram 24 Fu / Return it is said (extracts):
Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return.
And the nine in the fifth place of Hexagram 39 Jian / Obstruction says:
In the midst of the greatest obstructions, Friends come.
While the image of the six in the second place says that because the king’s servant is beset by obstruction upon obstruction, in the end, there is no blame.
In his tenth prophecy of the Ma Qian Ke, with the accompanying Hexagram Jian / Obstruction, the great Zhuge Liang or Kongming has had established that the Chinese phrase for ‘Friends come without blame’ or ‘Peng Lai Wu Jiu’ in pinyin can also be read as ‘Friends come, no blame’.
Now whether or not the friends (Peng) that have been referred to in both Hexagrams represents the same phenomenon is the subject of this romance. But as usual whenever this student writes about things related to Tao and Heaven, there would be no damage to your health and well being if you take it in with a bit of salt!
Friends come without blame, to and fro goes the Way
Signifies the Return (Fu)
Friends come no blame, in the midst of obstructions upon obstructions
Signifies Obstruction (Jian)
The Holy Sages allowed the least knowledgeable to reveal the truths
So that more can be taught, a phenomenon of Wu Wei
From the Tao Te Ching, Analects, down to the Daoist texts
The least knowledgeable among those with profound knowledge had taught the most
Therefore do not be surprised if you cannot learn anything profound here
Since the author knows only a touch of the ancients and Zhouyi
However, while we may have the same teacher, our experiences vary
And the romance may contain a hint or two to help expand your deep knowledge
Heaven and Earth had closed since 15 September 2008
Signifying no Tao all under Heaven
Friends cannot come because of the obstructions upon obstructions
Therefore no blame can be accorded
Laozi, Confucius, and Mencius knowing this phenomenon
Had warned the able to hide until Heaven and Earth (re)open
Those who had refused to listen, suffered along with the hundreds of millions
Causes were known, retribution was duly paid where people had revolted
To foreknow when Heaven and Earth will reopen is easy and simple
Heaven first send down the Great Light to help the correct, central, and blessed
Then ‘Friends come without blame’
Both phenomena presage the phenomenon of ‘To and fro goes the Way’.
In case you have doubts, I can help you count
It has been forty nine months since there was no Tao on Earth.
Those who practised neidan meditation during this period knows not when to stop
Conversely, they too would not know when to start
The adept(s) had to forego the embryo within
Since it cannot survive without Tao on Earth
A time when Guan Yin had indicated that Buddhas give no blessings
Friends had tried to come amidst the greatest obstructions, and accorded no blame
If you want to experience ‘Friends come without blame’
Empty your mind and still your heart to wait for the Return.
It is not necessary to sit but just be quiet.
Friends come when you are ready and whenever there is Tao all under Heaven.
An overheard conversation:
Welcome back, my friends!
It has been a long time.
Forty nine (49) months to be exact.
An eternity some say.
Yet there is no blame.
For Heaven and Earth had closed.
And there was no Tao all under Heaven.
With so much obstructions placed upon travels
Even Buddhas give no blessings
As told by Guan Yin
Yes, I know that you came a few times earlier.
But, your calls at the gate were mumbles.
Anomalies still happen whenever there is no Tao on Earth.
Though a few culprits have been overthrown
Most roam freely while the innocents still suffer
The forgoing of the embryo again is not a great loss.
Compared to the sufferings of the hundreds of millions people on Earth.
Heaven by sending down the Great Light last year indicates that the correct, central, and blessed are not completely forgotten.
Except for the able who else could appreciate that they have to hide?
Meanwhile they wait for the reopening of Heaven and Earth and the ensuing abundance of Tao once again.
My palms have suddenly grown hot.
As if we shook hands.
Pray tell your shy female companions, their first ever visit is much appreciated.
And that they sing the melodic song in harmony with you.
Send my regards to our Buddhist friends; I do miss their chiming in now and then.
Your long visit today may presage that of Tao moving to and fro freely again.
Do not worry too much, even if this conversation is overhead and published.
Any listener would stretch their Tao and Yijing knowledge to the limits before appreciating any of what has been said.
Otherwise they will dismiss it as a self-talk by a cranky old man.
And whichever way they choose, they are correct. Since how would he know?
Allan Lian
All rights reserved.
Going out and coming in without error. Friends come without blame. To and fro goes the Way. On the seventh day comes return.
And the nine in the fifth place of Hexagram 39 Jian / Obstruction says:
In the midst of the greatest obstructions, Friends come.
While the image of the six in the second place says that because the king’s servant is beset by obstruction upon obstruction, in the end, there is no blame.
In his tenth prophecy of the Ma Qian Ke, with the accompanying Hexagram Jian / Obstruction, the great Zhuge Liang or Kongming has had established that the Chinese phrase for ‘Friends come without blame’ or ‘Peng Lai Wu Jiu’ in pinyin can also be read as ‘Friends come, no blame’.
Now whether or not the friends (Peng) that have been referred to in both Hexagrams represents the same phenomenon is the subject of this romance. But as usual whenever this student writes about things related to Tao and Heaven, there would be no damage to your health and well being if you take it in with a bit of salt!
Friends come without blame, to and fro goes the Way
Signifies the Return (Fu)
Friends come no blame, in the midst of obstructions upon obstructions
Signifies Obstruction (Jian)
The Holy Sages allowed the least knowledgeable to reveal the truths
So that more can be taught, a phenomenon of Wu Wei
From the Tao Te Ching, Analects, down to the Daoist texts
The least knowledgeable among those with profound knowledge had taught the most
Therefore do not be surprised if you cannot learn anything profound here
Since the author knows only a touch of the ancients and Zhouyi
However, while we may have the same teacher, our experiences vary
And the romance may contain a hint or two to help expand your deep knowledge
Heaven and Earth had closed since 15 September 2008
Signifying no Tao all under Heaven
Friends cannot come because of the obstructions upon obstructions
Therefore no blame can be accorded
Laozi, Confucius, and Mencius knowing this phenomenon
Had warned the able to hide until Heaven and Earth (re)open
Those who had refused to listen, suffered along with the hundreds of millions
Causes were known, retribution was duly paid where people had revolted
To foreknow when Heaven and Earth will reopen is easy and simple
Heaven first send down the Great Light to help the correct, central, and blessed
Then ‘Friends come without blame’
Both phenomena presage the phenomenon of ‘To and fro goes the Way’.
In case you have doubts, I can help you count
It has been forty nine months since there was no Tao on Earth.
Those who practised neidan meditation during this period knows not when to stop
Conversely, they too would not know when to start
The adept(s) had to forego the embryo within
Since it cannot survive without Tao on Earth
A time when Guan Yin had indicated that Buddhas give no blessings
Friends had tried to come amidst the greatest obstructions, and accorded no blame
If you want to experience ‘Friends come without blame’
Empty your mind and still your heart to wait for the Return.
It is not necessary to sit but just be quiet.
Friends come when you are ready and whenever there is Tao all under Heaven.
An overheard conversation:
Welcome back, my friends!
It has been a long time.
Forty nine (49) months to be exact.
An eternity some say.
Yet there is no blame.
For Heaven and Earth had closed.
And there was no Tao all under Heaven.
With so much obstructions placed upon travels
Even Buddhas give no blessings
As told by Guan Yin
Yes, I know that you came a few times earlier.
But, your calls at the gate were mumbles.
Anomalies still happen whenever there is no Tao on Earth.
Though a few culprits have been overthrown
Most roam freely while the innocents still suffer
The forgoing of the embryo again is not a great loss.
Compared to the sufferings of the hundreds of millions people on Earth.
Heaven by sending down the Great Light last year indicates that the correct, central, and blessed are not completely forgotten.
Except for the able who else could appreciate that they have to hide?
Meanwhile they wait for the reopening of Heaven and Earth and the ensuing abundance of Tao once again.
My palms have suddenly grown hot.
As if we shook hands.
Pray tell your shy female companions, their first ever visit is much appreciated.
And that they sing the melodic song in harmony with you.
Send my regards to our Buddhist friends; I do miss their chiming in now and then.
Your long visit today may presage that of Tao moving to and fro freely again.
Do not worry too much, even if this conversation is overhead and published.
Any listener would stretch their Tao and Yijing knowledge to the limits before appreciating any of what has been said.
Otherwise they will dismiss it as a self-talk by a cranky old man.
And whichever way they choose, they are correct. Since how would he know?
Allan Lian
All rights reserved.
Sunday, January 02, 2011
Immortality
For thousands of years, people have searched for immortality.
The best recorded example of such a search was that of Shi Huangdi, the first emperor of the Qin Dynasty. According to Sima Qian, the Grand Historian of the Han Dynasty, this emperor sent large groups of young girls and young boys to accompany the Daoists on two separate occasions in search for the mythical Peng Lai Island where immortals are rumored to live, and to bring back the elixir (of immortality or life) for him to drink.
For many including the Chinese, immortality means long life and not getting old, for others, immortality means having their (good) names etched into history or legacy.
Immortality conveys a deeper meaning to those who cultivate Tao and/or practise neidan (inner alchemy). It is not only about having a long life and not getting old, it is also about living on forever.
To live on forever is a difficult concept for people to understand and accept. Since everyone will eventually die, how can anyone live on forever, they wonder or ask?
To have a better understanding of this living forever, we turn to a definition of immortality and how one can achieve it by the great sage, Laozi in Chapter 16 of his Tao Te Ching and my simple translation follows:
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]
In case, some readers still do not get it, Laozi defined celestial immortality in the final verse of Chapter 16.
The best recorded example of such a search was that of Shi Huangdi, the first emperor of the Qin Dynasty. According to Sima Qian, the Grand Historian of the Han Dynasty, this emperor sent large groups of young girls and young boys to accompany the Daoists on two separate occasions in search for the mythical Peng Lai Island where immortals are rumored to live, and to bring back the elixir (of immortality or life) for him to drink.
For many including the Chinese, immortality means long life and not getting old, for others, immortality means having their (good) names etched into history or legacy.
Immortality conveys a deeper meaning to those who cultivate Tao and/or practise neidan (inner alchemy). It is not only about having a long life and not getting old, it is also about living on forever.
To live on forever is a difficult concept for people to understand and accept. Since everyone will eventually die, how can anyone live on forever, they wonder or ask?
To have a better understanding of this living forever, we turn to a definition of immortality and how one can achieve it by the great sage, Laozi in Chapter 16 of his Tao Te Ching and my simple translation follows:
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]
In case, some readers still do not get it, Laozi defined celestial immortality in the final verse of Chapter 16.
Tuesday, December 11, 2007
The concept of duality
According to the Concise Oxford Dictionary, dualism or duality is the theory recognizing two independent principles, and it provides examples of duality: mind and matter; good and evil in the universe. The brief definition of duality by the dictionary is clear enough, yet when it comes to the duality concept of yin and yang, Daoist students are quite often stumped.
We are often told by the great sages that metaphysics (the philosophy of mind) cannot be grasped using just the intellect; practice or cultivation is required to complement the understanding of their concepts. Yet Western Daoists tend to think that they first have to understand the duality concept of yin and yang fully before they can put it into practice. Believing in that, a number of them still struggle after spending decades studying Daoist texts trying to figure out this duality concept. And why yin changes to yang and yang into yin upon reaching their extreme states.
Duality in Daoist studies can be quite simple and easy if we do not overanalyze the concept or flogged it to ‘death’.
Perhaps, an easier way to comprehend the duality concept of yin yang is to refer to the basic underlying principles in the two primary hexagrams that of Qian / Heaven and Kun / Earth in the Zhouyi with reference to the Tao Te Ching. Since the holy sages have a deeper understanding of seen and/or unseen phenomena.
The oldest duality concept of nature is that of light and dark represented by unbroken and broken lines respectively that form a trigram and/or a hexagram in the Book of Changes. This ancient classic also differentiates between what is good and what is evil (another duality). The holy sages take the Junzi (superior man) and the Da Ren (great man) as examples of the good while the Xiao Ren (inferior man) represents the evil – which has nothing to do with religion; unless you want to hear what the Daoist heavenly immortals say about good and evil in the universe.
By the time of the Warring States in China, yang was inferred to represent light while yin represents dark. Because yang is light it can represent hot while yin being dark represent cold. Since the Great Treatise discussed light and dark spirits, later Daoists use metaphors to describe humans as ‘yang ren’ and ghosts as ‘yin kuei’ to differentiate between the living and the dead. By now the duality concept of yin yang has become so popular with the Chinese that they extend it to myriad things. Yet can we not see the duality of the dark and the light better than yin and yang?
The Heaven hexagram comprise of six unbroken or light lines while the Earth hexagram is made up of six broken or dark lines. Nature has it that Heaven provides light to brighten up dark Earth. Together, this means that Heaven represents pure yang (light) while Earth represents pure yin (dark), with humans (men and women – also a duality in later day usage) in between, just like Qi (breath or energy) that pervades the universe. In addition, ‘emptiness’ represents the imagery of Heaven (xu) and ‘stillness’ represents the image of Earth (jing). (See later.)
According to Daoist tradition, after the fall from Tao, by cultivating essence (meditation) and bodily life (virtues) humans can return to the Center (Zhong), the place where Heaven and Earth, and the ten thousand (myriad) things metaphorically resides.
With continual cultivation, humans can then progress from the Center to return to Heaven and Tao. Upon reaching Heaven and attaining Tao, man becomes an immortal with eternal life just like what Laozi indicated in his TTC chapter 16 using ‘empty’ and ‘still’. The metaphors, ‘empty’ (xu) and ‘still’ (jing) in chapter 16 infer to the practice of meditation. Read together with TTC chapter 42, the meditation involves breath (Qi) control. If we venture and read TTC chapter 14 on forms and formless, we may then understand what Laozi had seen during meditation. But if we ignore TTC chapter 18 on the cultivation of virtues after the fall from Tao, we could miss the return to Tao, like Zhuangzi of old even though this ancient sage had highly valued meditation in his writings.
In case students still do not understand the simple concept of duality in Daoist studies, cultivators use breath control meditation to merge or harmonize the duality of yin yang into one. No, this ‘one’ does not represent the Tao. More like the Center (Zhong). Unless you insist that the comment in the Great Treatise (Da Zhuang) that ‘One yin, one yang is Tao', is correct? Then perhaps you may have misunderstood the duality concept or that of the Supreme Ultimate (Taiji tu or Bagua).
However you can obtain a better understanding of the duality concept if you can stumble upon forms and the formless (or emptiness) during breath control meditation as indicated by the great ancient sages – Laozi and Buddha – in their teachings.
But how would you know, if you do not cultivate or practise meditation?
We are often told by the great sages that metaphysics (the philosophy of mind) cannot be grasped using just the intellect; practice or cultivation is required to complement the understanding of their concepts. Yet Western Daoists tend to think that they first have to understand the duality concept of yin and yang fully before they can put it into practice. Believing in that, a number of them still struggle after spending decades studying Daoist texts trying to figure out this duality concept. And why yin changes to yang and yang into yin upon reaching their extreme states.
Duality in Daoist studies can be quite simple and easy if we do not overanalyze the concept or flogged it to ‘death’.
Perhaps, an easier way to comprehend the duality concept of yin yang is to refer to the basic underlying principles in the two primary hexagrams that of Qian / Heaven and Kun / Earth in the Zhouyi with reference to the Tao Te Ching. Since the holy sages have a deeper understanding of seen and/or unseen phenomena.
The oldest duality concept of nature is that of light and dark represented by unbroken and broken lines respectively that form a trigram and/or a hexagram in the Book of Changes. This ancient classic also differentiates between what is good and what is evil (another duality). The holy sages take the Junzi (superior man) and the Da Ren (great man) as examples of the good while the Xiao Ren (inferior man) represents the evil – which has nothing to do with religion; unless you want to hear what the Daoist heavenly immortals say about good and evil in the universe.
By the time of the Warring States in China, yang was inferred to represent light while yin represents dark. Because yang is light it can represent hot while yin being dark represent cold. Since the Great Treatise discussed light and dark spirits, later Daoists use metaphors to describe humans as ‘yang ren’ and ghosts as ‘yin kuei’ to differentiate between the living and the dead. By now the duality concept of yin yang has become so popular with the Chinese that they extend it to myriad things. Yet can we not see the duality of the dark and the light better than yin and yang?
The Heaven hexagram comprise of six unbroken or light lines while the Earth hexagram is made up of six broken or dark lines. Nature has it that Heaven provides light to brighten up dark Earth. Together, this means that Heaven represents pure yang (light) while Earth represents pure yin (dark), with humans (men and women – also a duality in later day usage) in between, just like Qi (breath or energy) that pervades the universe. In addition, ‘emptiness’ represents the imagery of Heaven (xu) and ‘stillness’ represents the image of Earth (jing). (See later.)
According to Daoist tradition, after the fall from Tao, by cultivating essence (meditation) and bodily life (virtues) humans can return to the Center (Zhong), the place where Heaven and Earth, and the ten thousand (myriad) things metaphorically resides.
With continual cultivation, humans can then progress from the Center to return to Heaven and Tao. Upon reaching Heaven and attaining Tao, man becomes an immortal with eternal life just like what Laozi indicated in his TTC chapter 16 using ‘empty’ and ‘still’. The metaphors, ‘empty’ (xu) and ‘still’ (jing) in chapter 16 infer to the practice of meditation. Read together with TTC chapter 42, the meditation involves breath (Qi) control. If we venture and read TTC chapter 14 on forms and formless, we may then understand what Laozi had seen during meditation. But if we ignore TTC chapter 18 on the cultivation of virtues after the fall from Tao, we could miss the return to Tao, like Zhuangzi of old even though this ancient sage had highly valued meditation in his writings.
In case students still do not understand the simple concept of duality in Daoist studies, cultivators use breath control meditation to merge or harmonize the duality of yin yang into one. No, this ‘one’ does not represent the Tao. More like the Center (Zhong). Unless you insist that the comment in the Great Treatise (Da Zhuang) that ‘One yin, one yang is Tao', is correct? Then perhaps you may have misunderstood the duality concept or that of the Supreme Ultimate (Taiji tu or Bagua).
However you can obtain a better understanding of the duality concept if you can stumble upon forms and the formless (or emptiness) during breath control meditation as indicated by the great ancient sages – Laozi and Buddha – in their teachings.
But how would you know, if you do not cultivate or practise meditation?
Sunday, June 10, 2007
Further notes on the Heart/Mind (Xin)
The Chinese word for Xin can either refer to the heart or to the mind of a person. When ancient Chinese sages discussed humanity (ren) and cultivation, they invariably touched on this word, Xin. The difficulty arises if a translator wants to translate the word within a sentence not quite knowing if the sage actually meant the heart or the mind or even both. Complications can arise for students if they follow a wrongly translated meaning of the word by their favorite translator or various translators who do not have the requisite practice and/or deep understanding of what the sage meant.
Things that deal with the heart and mind are important matters to a human being and to students who earnestly practise. Following a wrong meaning or understanding can throw a practising student off the Path if not corrected. Take for example a student of meditation.
Did the sage meant to say empty the ‘heart’ or empty the ‘mind’ or both? Did he say still the ‘heart’ or the ‘mind’ or both?
To understand what the ancient sages really meant, we probably need to check with the writings of those who had attained the Way (the real teachers) and investigate. Since Buddhist and Daoist students in the West quite accept the popularity of Lu Dongbin, a Daoist heavenly immortal who also use the teachings of Buddha to teach neidan meditation, it may be appropriate to look into his Secret of the Golden Flower (Taiyi Jinhua Zongzhi) to discuss the understanding of the heart/mind, Xin:
On the heart : “This (lower fleshly) heart is dependent on the outside world. If a man does not eat for a day even, it feels extremely uncomfortable. If it hears something terrifying it throbs; if it hears something enraging it stops; if it is faced with death it becomes sad; if it sees something beautiful it is dazzled.” “One can make the heart move merely by running. Should one not be able to bring it to rest by concentrated quietness?”
On the mind : “When our ideas go very fast they imperceptibly pass into fantasies which are always accompanied by the drawing of a breath. Daily we draw innumerable breaths and have an equal number of fantasies.” “So then, should a man have no imaginings in the mind? One cannot be without imaginings. Should one not breathe? One cannot do without the breathing. The best way is to make a medicine of the illness. Since heart (mind) and breath are mutually dependent, the circulation of the light must be united with the rhythm of breathing.”
On the heart/mind : “While sitting, one must therefore always keep the heart quiet and the energy concentrated. How can the heart be made quiet? By the breath. Only the heart must be conscious of the flowing in and out of the breath; it must not be heard with the ears.”
[W/B]
In sitting meditation, we seek not to control the heart, lest it gets stifled, nor do we control thoughts since more thoughts will flow into the mind. Therefore both the heart and the mind focus on the breath (Qi). By and by, the heart is stilled and the mind emptied by the quietness and the breath.
If a neidan practitioner can quiet the heart/mind, still the heart, empty the mind, with Qi and the light and with the cultivation of bodily life, the spirit may one day manifest in the lighted room.
There is no necessity to believe what is written in this entry. Look up Xinzhai, the fasting (or emptying) of the mind, for the cleansing of the lighted room with Qi (translated as spirit) as indicated by Zhuangzi. Or look into the Neiyeh for what is written on Qi, Light, and the numinous (read spirit).
Empty the mind, still the heart said Laozi in TTC 16. Only an empty mind can be filled (TTC 22). Leihzi had advised not to restrain the mind, lest it gets injured. How could the mind be restrained if it is empty? The third line of Gen / Keeping Still in the Zhouyi advocates not to enforce quiet less the heart suffocates. The Qingjingjing (Classic of Purity) talks about achieving clarity, quietness, and stillness of the Xin.
If you still want to investigate further, research the emptiness of Heaven and the stillness of Earth in the Zhouyi. To truly understand the heart/mind (Xin) and to emulate heaven and earth is never easy and simple.
Things that deal with the heart and mind are important matters to a human being and to students who earnestly practise. Following a wrong meaning or understanding can throw a practising student off the Path if not corrected. Take for example a student of meditation.
Did the sage meant to say empty the ‘heart’ or empty the ‘mind’ or both? Did he say still the ‘heart’ or the ‘mind’ or both?
To understand what the ancient sages really meant, we probably need to check with the writings of those who had attained the Way (the real teachers) and investigate. Since Buddhist and Daoist students in the West quite accept the popularity of Lu Dongbin, a Daoist heavenly immortal who also use the teachings of Buddha to teach neidan meditation, it may be appropriate to look into his Secret of the Golden Flower (Taiyi Jinhua Zongzhi) to discuss the understanding of the heart/mind, Xin:
On the heart : “This (lower fleshly) heart is dependent on the outside world. If a man does not eat for a day even, it feels extremely uncomfortable. If it hears something terrifying it throbs; if it hears something enraging it stops; if it is faced with death it becomes sad; if it sees something beautiful it is dazzled.” “One can make the heart move merely by running. Should one not be able to bring it to rest by concentrated quietness?”
On the mind : “When our ideas go very fast they imperceptibly pass into fantasies which are always accompanied by the drawing of a breath. Daily we draw innumerable breaths and have an equal number of fantasies.” “So then, should a man have no imaginings in the mind? One cannot be without imaginings. Should one not breathe? One cannot do without the breathing. The best way is to make a medicine of the illness. Since heart (mind) and breath are mutually dependent, the circulation of the light must be united with the rhythm of breathing.”
On the heart/mind : “While sitting, one must therefore always keep the heart quiet and the energy concentrated. How can the heart be made quiet? By the breath. Only the heart must be conscious of the flowing in and out of the breath; it must not be heard with the ears.”
[W/B]
In sitting meditation, we seek not to control the heart, lest it gets stifled, nor do we control thoughts since more thoughts will flow into the mind. Therefore both the heart and the mind focus on the breath (Qi). By and by, the heart is stilled and the mind emptied by the quietness and the breath.
If a neidan practitioner can quiet the heart/mind, still the heart, empty the mind, with Qi and the light and with the cultivation of bodily life, the spirit may one day manifest in the lighted room.
There is no necessity to believe what is written in this entry. Look up Xinzhai, the fasting (or emptying) of the mind, for the cleansing of the lighted room with Qi (translated as spirit) as indicated by Zhuangzi. Or look into the Neiyeh for what is written on Qi, Light, and the numinous (read spirit).
Empty the mind, still the heart said Laozi in TTC 16. Only an empty mind can be filled (TTC 22). Leihzi had advised not to restrain the mind, lest it gets injured. How could the mind be restrained if it is empty? The third line of Gen / Keeping Still in the Zhouyi advocates not to enforce quiet less the heart suffocates. The Qingjingjing (Classic of Purity) talks about achieving clarity, quietness, and stillness of the Xin.
If you still want to investigate further, research the emptiness of Heaven and the stillness of Earth in the Zhouyi. To truly understand the heart/mind (Xin) and to emulate heaven and earth is never easy and simple.
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