How long we live is partly genetic and partly environmental. An important question is whether this balance can be altered through will-power? It may be that longevity - as in continuing to live - may have to be integrated with the development of 'enhanced' awareness regarding how life is to be perceived. This suggests that 'Immortality' is not just about living physically longer (as individuals can live longer simply through genetic 'luck') - but also cultivating a deeper and more profound understanding of what it is to be 'alive'. Conversely, an 'enlightened' being might not always possess a perfect body and could well have to inhabit a living vehicle not always optimised. Immortality must then be a relative concept and cannot be used to suggest, denote or support any form of intolerance or artificial (and superficial) standards of purity. Seeing through the fabric of physical existence at the very least allows an individual to suitably 'adjust' to physical circumstances as they inevitably 'change'. Indeed, 'change' is the essence of physical existence and the agency through which we - as individuals - acquire life in the first place! It is also the agency through which life will come to an end. The point is that physical life - regardless of how long it may last - still comes to an end. Therefore, immortality cannot be merely about a continued (cellular) existence and must include a transformation of consciousness. Even so, we all know people who have passed away young - or who have lived (and are still living) a relatively long time! On this note I am pleased to report that my father has turned 80-years old today!
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As far as I can tell, once the mind has been 'stilled' (not an easy task), and the awareness 'expanded' (tricky), then the body and material universe appear to manifest and exist within the conscious awareness. This understanding should be, (although achieved within 'time'), purely 'existential' when profoundly experienced. The 'cause and effect' of spirituality cannot occur without material reality (and the proper placement of events) as conscious growth and development unfold in the correct physical sequence (that is, the correct unfolding of the 'mysterious' path or 'technique'). The correct sequence of events (the 'quest') ensure an enhanced and permanent transformation in 'awareness' (which seems 'timeless') whilst the body continues to 'age' according to natural (mechanical) processes.
The expanded awareness (Samadhi) is purely existential as all past, present and future events (its three reconciled qualities) are easily (and naturally) reconciled within 'it' - here and now. For instance, although the expanded mind is able to discern and participate within dualistic (subject-object) thinking processes (the last word of our previous communication feeds seamlessly into the first word of this exchange - and the time inbetween being both 'insignificant' and yet highly 'relevant') - all barriers fall away when this dualistic function is 'suspended' for the duration of the intense and/or profound meditational experience. When discursive thinking is required - then the 'dualistic' function re-emerges - but we are no longer enslaved to it. In the unenlightened state, we have no choice but to be thrown from one dualistic pole to another - but in the enlightened state - all is well, reconciled, complete and at peace. At least this is the case when we sit quietly in the fully expanded mind - allowing conscious awareness to fully permeate the maximum extent of the six senses. This is the ideal (and the idyllic) state. Everyday life, that is all the machinations concerned with interpersonal interaction, is an 'aside' that can be intense or sedate (and every level inbetween). This 'interlude' is the drama that defines our lives and which forms our (material) personal history. Samadhi exists right in the centre of all this nonsense - and yet has absolutely 'nothing' to do with it! Although we may prefer 'this' or 'that' - Samadhi does not care about any of it - and this is where it might get serious. Although we are 'alive' to be consciously aware - eventually we will be 'dead' to be consciously 'unaware'. I suspect this is the contradiction the Buddha discusses in his Pali Suttas when he describes 'Nirvana' as being 'non-conditioned' and 'beyond' (and 'between') the states of perception and non-perception. This is the reconciliation of 'awareness' and 'non-awareness' - as this is the actual challenge to be dealt with in the human mind, body and environment. The traditional answer is to 'sit through' all the worldly movement so that the 'still' and 'underlying' reality is 'identified' and 'pulled' into the present... Dear Alex Very good! There is a point of awareness (and being) where 'to possess sexual desire' is no different to 'not possessing sexual desire'. Both states of being arise from the same fertile ground of non-perception (and 'non-being') and emerge into the material world of 'being' and take their proper place within the dialectical patterns (and cycles) that define human existence. Each has its place and only differ (not in essence but) in function. In the meantime, we can 'retain' sexual essence to build our own health and longevity - or we can 'emit' our sexual essence and contribute to building the body of a 'new' human in the womb! A third-option is emitting sexual essence for personal pleasure - which although enjoyable - runs the risks of weakening our own health and shortening our own longevity. At least this is the standard Daoist viewpoint. Another Daoist practice is that a man can 'absorb' the sexual essence of the woman - and benefit from sexual intercourse providing he does not 'emit' during the process. Even Zhao Bichen's manual ('Taoist Yoga') advises the elderly practitioners to 'stimulate' the genitalia on a daily basis to encourage and build sexual vigour - although this stops short of 'emitting'. The sexual essence must be both 'stimulated' and 'absorbed' back into the bodily system.
If You make an in-depth study of the symbolism associated with the 'Yijing' - or 'Book of Changes' - you will develop an intuitive understanding and comprehension of these diagrams even if you cannot read the Chinese language script! The hexagrams, trigrams, yin-yang roundels and five phases ideology are all designed to convey deep and profound insight into the inner and outer state of a) existence and b) reality. In ancient China only around 10% of the population could read and write. This means that 90% could not understand the complex ideograms - but they could be trained to understand the symbolic language designed to present the highest understanding humanity in China had been able to develop at the time, whilst focusing the mind and directing the physical body. This symbolic acts very much like a modern computer language that transfers immense amounts of data from the mind of the teacher into the mind of the disciple! The 'Book of Change' itself - with its sixty-four hexagrams - acts very much like a 'random access memory' (RAM) which oddly enough, is one of the names used to describe 'god' in ancient Indian philosophy! Original Chinese Language Article:
https://www.wang1314.com/doc/topic-20941322-1.html The foundation of Qianfeng Daoist training involves circulating the vital force (developed qi-energy) and essential nature (jing) through micro (up and down the centre-line of torso) and macrocosmic (up and down the arm, hands, legs and feet) channels. When the microcosmic orbit is perfected – the mind should be ‘still’ and all thoughts ‘stopped’. When the macrocosmic orbit is perfected – the luminous (and ‘empty’) awareness should be permanently expansive and embrace the entirety of material reality inside and outside the body. The myriad objects of sense arise and pass away within this luminous void – which is ‘empty’ of ‘emptiness’ without any sense of contradiction, paradox or confusion.
At the beginning, the circulation of energy through the micro and macro channels in inherently linked to the breathing mechanism with no distinction between the two. Breathing-in and the energy rises-up the spine – and breathing-out the energy flows down the centre of the front of the body – with a continuous circulation under and through the groin area and over the top of the head (and through the upper and lower mouth via the ‘tongue’). This is all correct and mostly well-known – although the quality of instruction between Maser and Disciple defines the ‘strength’ and ‘purity’ of the practice. Eventually, when the ‘still’ mind is absorbed into the ‘expansive’ mind, this marks a change in the frequency of energy-flow through the inner and outer mind and body. Things have permanently changed – but the change can be defined and logically explained. This shift in depth of perception indicates that the previous dichotomy of mind and body (micro and macro) disappear and no longer exist. However, the ‘breath’ and ‘energy-flow’ do not integrate in this way. In fact, the breath ‘separates’ from the energy-flow and is understood to have no direct connection with it. Yes – the breath can serve as a physical mechanism that links the ‘will’ of the mind to the faculty of energy-flow – but this is because the individual has not yet been trained in the true-nature of vital energy-flow. Vital energy force flows irrespective (and quite separate) from the breathing mechanism that manipulates its circulation in the early stages of Daoist self-cultivation. The ‘turning of the water-wheel' is a very advanced practice when the breathing mechanism is disengaged from the vital energy-flow. At this level, ‘vital energy’ is understood to be a ‘psychological-physical' force that becomes ever more ‘conscious light’ as the practitioner advances in ability and age. This ‘conscious light’ manifests in the mind and body and outside and around the body! It is the all-healing and wholesome energy-field which defines physical existence and into which a practitioner transitions at the point of physical death! Turning the water-wheel evolves away from the relatively primitive manipulation of the breathing mechanism, and transitions into a deep, pulsating rhythm permanently functioning behind all biological processes. A practitioner no longer ‘wills’ its activity – but rather enters a profound state of awareness which reveals the already existing vital energy-flow that needs no assistance to function once the mind and body have been purified and cleared of all imbalances through the foundational practices. Breathing deeply, exercising regularly and eating properly can all build the strength of the vital energy flow – but only neidan can purify the body of impurities and prepare the mind to perceive the empty nature (shen) of reality! Stilling and expanding the mind is itself the purifying of the foundational ‘eight’ meridians and indicative of a transition toward the ‘awareness’ that defines ‘Immortality’. Although ‘sweating’ exercises are used to purify the body of excessive ‘yin’ - and can assist in the curing of long-term illnesses and injuries, etc – sweating in and of itself does not spiritually develop the individual to point of attaining the perception of ‘Immortality’! It is simply a step along the way that some need. My father is 78-yesrs-old and we can see an aura of light around him! He says that he is 78% ‘light’ and only 22% physical body! He is moving toward giving-up his body completely in due course by transitioning into a perfect expression of light! This is when the life-forces separate completely from superficial matter and assume their purest form. This is when the Water-Wheel (and its ‘turning’) dissolves completely into ‘light’! The ‘Yi’ (intention) acts like a magnet 'attracting' a piece of metal toward it. However, all is set in motion by the fact that the ‘magnet’ is always moving just slightly ahead of the piece metal (say a metal ball) causing it to continuously 'roll' toward the source of 'attraction'. As it is a process of 'attraction' that is never completed or allowed to completely succeed - the metal ball is made to continuously 'roll' due to the conditions it exists within, attempting to fulfil the dynamics of the 'attracting' force it is being exposed to. Qi and jing flow side by side and merge together - whilst both being 'pulled' by 'yi' (intention) in the desired direction. These energies are 'purified' and 'integrated' due to the process of flowing through the 'dantian' or 'fields of energy transformation' of which there are 'three' - one located in the centre of the ‘third-eye’ (situated between the eyes in the centre of the forehead), the solar plexus and two inches beneath the navel, etc. This combined universal essence 'drips' into the centre of the brain and the 'third eye' area - generating a still mind, an expansion of awareness that permeates the entire universe, and the understanding that all is 'empty' and 'full' simultaneously - with any contradiction or hindrance. Things are not just 'empty' and not just 'full' - but a perfect integration of the two complementary states of being - as one cannot exist without the other.
The Chinese ideogram ‘意’ (yi4) is often translated into English as ‘intention’, ‘thought’, ‘opinion’ or even ‘idea’, etc, and is comprised of a lower and an upper particle. The lower particle is ‘心’ (xin1) - which is used to refer to the anatomical ‘heart’ (hence its shape), and for the ‘thinking’ mind. It is believed that like ideas in Medieval Europe – the anatomical ‘heart’ was assumed to be the seat of human ‘thought’ in ancient China. In the modern-era, when science confirmed that the anatomical ‘heart’ and the ‘thinking’ mind (brain) were recognised as two different anatomical organs performing two very different biological functions – the ideogram ‘心’ (xin1) was continued to be used within modern China to refer to the ‘thinking’ mind (as opposed to ‘脑’ [nao3] which refers to the physical organ of the ‘brain’) - although this tends to refer a more ‘profound’ or ‘deep’ mode of thought as associated with ‘philosophy’ or ‘spirituality’. The upper ideogram is ‘音’ (yin1) which is ‘mouth’ (‘口’ kou3) with a ‘tongue’ sticking-out (‘舌’ she2) - although a more complex structure of the following ideogram - which denotes the tongue ‘moving’ (‘言’ yan2). Therefore, ‘音’ (yin1) refers to the act of ‘speaking’, ‘saying’ or ‘talking’, etc. There is some research which suggests that the particle ‘䇂’ (qian1) might have been used in earlier manifestations of this ideogram (this denotes a ‘knife’ which marks the external body of a ‘criminal’ for identification purposes). However, ‘䇂’ (qian1) might be a replacement particle for ‘中’ (zhong1) - which refers to the ‘centre’, ‘middle’ or ‘heart’ of something. When all this data is added to together, then the meaning of ‘意’ (yi4) can be expanded to include ‘heart’, ‘soul’ and ‘conscience’. As regards self-development training methods found within traditional, Chinese spiritual culture – the term ‘意’ (yi4) refers to a ‘profound’ and ‘guiding’ awareness that permeates the entire body and integrates the ‘mind’ and the ‘heart’. This type of permanent inner transformation penetrates the body cells to the very centre of the mind and body, and which acts like a magnetic force which draws the essential nature and vital force through the energy channels, unblocks all barriers and which strengthens the mind and expands the consciousness! Authentic ‘intention’ drops the bodyweight, aligns the bones and directs the rebounding force! The body and mind are strengthened and calmed by the presence of intention’ which brings inner peace and outer tranquillity. The disciple ‘listens’ to the universe and ‘hears’ what the Master has to say. Once the instructions are received, the mind focuses the effort so that immortality is achieved. Listening correctly is the essence of developing a profound ‘intention’...
Dear BA This is a truly profound email and I am grateful to receive it. There are times during meditation where the bliss manifests in the centre of the forehead and all breathing 'ceases'. It ceases because the quality of perceiving the empty mind is so pristine and exact that breathing is no longer required. I believe this is death. It is also life. The point is, concepts no longer exist. Conscious awareness finally detaches itself from the breathing mechanism. Breathing only 'returns' when I stir the consciousness in search of the breathing mechanism - then it returns. Even then, although breathing begins functioning again, it is entirely translucent whilst performing its biological function. I suspect this is how we die as Ch'an practitioners. The physical body just dissolves into a perceptual irrelevance. I do not experience any of the Phowa teaching as being applicable to my experience. The body goes nowhere, because it was never really here. Of course, our individual paths colour the experience somewhat, because each teaches 'looking' in slightly different ways. I am probably experiencing Phowa precisely but just do not realise it! Everything becomes like multitudinous prisms that over-lap, integrate and entwine. Conceptualisation falls apart and has no direct place or relevance. When the mind 'stills' all thought ceases and a blissful emptiness manifests. This state is always present when you look inward. Indeed, there is a great need to continuously meditate because it is so pleasurable. This is attachment to emptiness which must be given up so that the empty mind expands to embrace all things (including your body). This is level 16 in Taoist Yoga. The external school of Qianfeng teaches these 16 steps one at a time - but the internal school begins with attaining step 16 straightaway and all the health benefits fall into place as the conscious awareness permeates through every cell of the body. The external path of Qianfeng builds health slowly and methodically whilst the internal path cultivates 'shen' (empty mind) specifically and everything is quite literally dragged into place in the wake of its achievement. It all depends on what you need.
I have been engaged in the activity of Buddhist meditation for over three decades. In that time, I have experienced a number of ‘states’ marked by enhanced perception and awareness. These achievements have been confirmed by comparing their attributes with those described within Buddhist Sutras, and through examination by various Buddhist masters. The methods used has involved following the breath, chanting Pali and Sanskrit mantras, contemplating sections of Buddhist Sutras, considering the various ‘gong-an’ (Public Records) preserved within the Chinese Ch’an School, and the use of the ‘hua tou’ (word head) method. There has also been the direct instruction from a number of Buddhist Masters. Today, whilst sat in deep meditative absorption, it is often the case that an intense sense of ‘pressure’ begins to be felt in the centre of the forehead (between the eyes). This pressure starts off slowly and builds in intensity so that a great physical pleasure and bliss is experienced. With practice, this feeling can manifest very quickly, often as soon as the eyes are closed and the meditation begins. It feels to me as if a matrix of small (but interconnected) muscles (laying across the flat-bone of the forehead) begin to gently ‘contract’ and resonate in a process that is something akin to sexual pleasure. As far as I am aware, this is a purely ‘physical’ response to the meditative process and although not easy to experience, is certainly not ‘mysterious’ in origin or manifestation. What is its purpose? The experience of what is referred to as the ‘opening of the third eye’ seems to be designed to focus (and alter) the conscious patterning of the mind. Before these muscle contract in this manner, the surface (and deep mind) must have been previously ‘calmed’ and ‘stilled’ for quite some time, before this reaction can be triggered. The pleasurable feeling is intense when fully realised. Although similar to a continuous sexual orgasm experienced across the forehead, there is also a similarity with the effects of a very strong drug which produces a similar effect in the body. Unlike a drug, however, (or sexual experience), the ‘third eye’ can persist for hours producing continuous waves of physical bliss that only comes to an end when formal meditation ceases, and there are absolutely no side-effects as there is with medical stimulants. These intense waves of physical pleasure (emanating from the centre of the forehead) focus the pure psychic energy and elevates the frequency of the mind patterning so that spiritual ‘light’ appears to flood the head, permeates the interior of the body, and then flows out into the environment. It is as if the muscular contraction of the forehead is a natural process that transforms the manner in which the mind functions and relates to the rest of the body and the environment. I suspect the experience of the ‘third eye’ is a natural process of human evolution designed as a method that initiates personal healing and serves as a natural pain-killer (similar to teachings found within the Daoist traditions). As regards the broader subject of religious interpretation, the process of the contraction of the muscles across the forehead is often ‘mystified’ and associated with divine intervention and external spiritual stimulation. In this model, the opening of the ‘third eye’ is viewed as a non-physical event entirely dependent upon theistic entities and the suspension of physical laws, etc. I certainly have no problem with these interpretations – but such ideas do not tally with my personal experiences. Always think for yourself and find your own way.
Although I can sit with cross-legs and circulate the jing and qi (through the shen) in cycles of 360 repetitions, I find that in the transcendent stage, the parameters of this practice dissolve, disappear and are not required. The enhanced awareness itself penetrates (and opens) all the energy channel within and around the body, whilst linking the inner body to the outer environment through energy flow and psychological awareness. When this state is accessed, I am sat in the cross-legged meditation position with the hands in the usual positions required for Qianfeng practice. I can perform the usual circulation in the traditional manner, but at this time in my life this seems to be far too limited in scope. After years of practice, the practice has given way to a new ability and new perspective. I can feel the blood and energy channels ‘open’ and ‘unify’ fully – or more specifically - I become ever more aware of the ‘open’ and ‘unified’ reality of my inner-outer manifestation. My ‘intention’ (意- Yi) clears, expands, liberates, strengthens and generates contentment, boundless love and a gentle wisdom. This is an insight into how I personally practice with a similar if not identical reality unfolding when I move through my martial arts forms (although I am drawn ever more to ‘stillness’ and ‘awareness’).
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AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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