Dear S Space and luminosity are interesting attributes. The purpose of Spiritual Science seems to be the inner appreciation of this observation - through an ever-refining clarity of awareness. Another way of looking at this is training to remove the obstructing or hindering inner barriers that prevent the emergence of spontaneous insight. Of course, 'inner' and 'outer' are not entirely unrelated and neither can each be treated in isolation from the other. That being said, however, sometimes one of these aspects needs to be emphasised over the other given the caveat that this orientation can (and must) change when the moment is correct or the situation calls for it. Perhaps each single Chakra contains the essence of all the other Chakras and that this is the reality that joins it all together. The Centre of insight, at least from a Daoist perspective, is both between the eyes (in the middle of the fore-head) and simultaneously around the naval area - the place where physical life begins, develops and emerges. Therefore, we encounter time and time again the concepts of 'Pre-Birth' (Earlier Heaven) and 'Post-Birth' (Later Heaven) in the Chinese spiritual literature - with 'Heaven' better translated as 'Divine Sky'!
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Dear Alex
Each moment of training is nothing less than the 'perfected' moment. This is what the genuine Daoist strives to achieve 'here and now'. Obviously, once this has been said (and achieved), a never-ending stream of 'perfected' nowness flows from 'here' to wherever we 'think' we are going - and indeed - wherever we are actually going in the 'material' world (in both space and time, and the nature of the functioning of our minds and bodies). Everything we are 'sensing' is in flux. The question is wherever you can 'see through' this flux using the methodology of Daoist 'neidan' - as it is not just a matter of 'perceiving' and 'making-sense' of this flux - but also a matter of 'penetrating' through the surface level (using a strengthened and focused perception) which 'sees' and 'unites' with that reality (or 'stillness') which lies beyond the 'movement'. What many experience is that this penetration of 'emptiness' is not permanent - as it appears to come and go. This is a common human experience that cannot be escaped. What I can say is that we must also 'penetrate' the confusion (or departure from the 'empty' and the 'still') as it where a continuation of this stable understanding. This is how the notion of 'contradiction' is integrated into that which 'does not depart' from the highest realisation. The problem emerges when the mind continues to discriminate between 'movement' and 'stillness' - and judges the former inferior to the latter - that suffering re-emerges when the empty-mind seems to 'disappear' - but where could an empty-mind conceivably disappear to? Indeed, the flurrying obscurity of passing thought is not an 'error' even though for a time the traversing of thought across the surface of the mind seems to obscure that which we are a) looking for, and b) attempting to make permanent through 'integration'. The Chinese Daoist practice of 'neidan', is in reality a transformation of the physical breath into a psycho-spiritual manifestation so that the 'physical' and the 'non-physical' exist simultaneously without paradox or contradiction. This is a normal Chinese cultural trait of the mind which underlies all notions of Chinese cultural construction. As Westerners are taught to separate the 'material' from the 'immaterial' (so that they remain forever separate and distinct), this habitual (cultural) integration can be a stumbling-block, or at least an issue with stepping entirely through the 'gate' of Daoist methodology. Many remain 'this side' of the 'gate' - and become hyper-critical of every other opinion which departs from this interpretation of reality. These are things which we must strive to 'seek-out' and 'uproot' so that the training method is one-hundred percent effective when applied. There is a cascade of unfolding development that occurs when the entry of the 'gate' is correct and perfected. As individuals, we do not need to be hyper-critical of everything - we merely need to be able to 'see' clearly what is happening, why it is happening and how we can strengthen or weaken the processes as required. We must not construct false experiences whilst waiting for genuine experiences to manifest. After-all, given the right amount of will-power, we can construct virtually any form of 'imaginary' experiences that simply do not exist in the material sense. There is a process of assessment (logical deduction) which is then broken-down into its constituent parts (so as to ensure that this 'logic' repeats itself continuously throughout the entire process of realisation). This is an important observation, as Daoist philosophy within Chinese culture is not considered 'illogical' or 'departing from the ordinary'. This position of logical philosophy should not be confused with the Daoist tendency to 'resist' everyday society, or to 'prefer' nature over that of urban living - as for every retiring Daoist - there is an example of a Daoist Master who lives quite happily within society (such as Master Zhao Ming Wang). Breath is a material reality (post-natal - later divine sky - later heaven) which is transformed into a psycho-spiritual reality (pre-natal - earlier divine sky - earlier heaven) as the breathing process transitions through the 'neidan' psyche-physical process of training. This is conscious and directed 'returning' to the pure state of life in the womb before the human-mind was broken into 'subject-object' perception by the birth-process into the gross physical world, and the human breath and mind 'separated' into two distinct and seemingly 'different' physical aspects of conscious life. The practice of 'nei-dan' is a methodology that 'reverses' or 'returns' the post-natal state of diverse mind-body existence back to the pristine state of the fully integrated 'oneness' of pure pre-natal state. Any mind-set, physical habit or reaction which diverts the practitioner away from this position has to be carefully removed from the system. With Metta Adrian 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 Generally speaking, many people do not understand what Daoist self-cultivation is, and what is expected of the practitioner. For a woman, the breasts diminish and the menstrual cycle ceases completely. For a man, the penis retracts and all ejaculation ceases. If you are searching for Daoist longevity, and you are pursuing the Quanzhan path under an authentic teacher, then this is the situation where you will end-up. Of course, only if the practitioner follows all the rules correctly, and is devoted to the self-cultivation. This is how ancient Chinese medicine states that an individual body is prepared for an extended life-span. Before reaching this stage, however, there are many levels of attainment. This allows the Master to help people eradicate any and all illnesses out of their mind and body. The point of all this effort is to stay in the body for as long as possible (if appropriate), by altering the frequency of how each body-cell operates and the entire body functions. Regardless of how long an individual lives – all existence results in death and the Daoist practitioner must be able to transition to the next stage of existence with the minimum of fuss. Daoism, therefore, is a path of life-extension and life-transition (as there is no ‘real’ or ‘permanent’ concept termed ‘death’). Dying, as human culture terms it, is how the transition processes seems to those who have not yet died, and who remain on this level of existence watching others die. Death, by and large, is interpreted by those who have not experienced it (at least in a conscious manner). Leaving the body can happen whilst the practitioner still occupies it. This means there is a ‘coming’ and ‘going’ whereby a practitioner can leave the body whilst actively participating in the practice of seated meditation, and return back to the body at will. This changes when the life-span of the body comes to an end and ‘egress’ is achieved. This is the ability to consciously ‘leave’ the body on a permanent basis without any sense of regret or loss, etc. As the transition to the next stage of existence, there is a tremendous outpouring of light which is healing and full of love and compassion! This light exists for all-beings to benefit from. This is a direct result of returning to the ‘pre-natal’ breathing – or stage of realisation (recreating the ‘safe’ and ‘enclosed’ environment of the womb and the non-breathing nourishment received through the placenta of the mother). The ‘post-natal’ breathing that is common in life (I.e., the ‘ordinary breathing mechanism’) is transitioned back into rarefied states of mind and body existence so that the breathing mechanism is completely transformed. This journey begins and ends with the breath and the way in which the breathing mechanism is perceived and understood by the reflective-mind. The refined awareness penetrates through the breathing mechanism and directs the practitioner into a conscious expansion of the underlying fabric of reality and the direct perception of its empty reality. It is this dimension of emptiness that contains all things (in the past, present and future), which the practitioner can comprehend all at once, and travel to and from any one point of being at will.
The ideogram ‘仙’ (xian1) is usually translated using the term ‘immortal’ - referring to an ‘immortal being’, etc. ‘仙’ (xian1) suggests a person who has attained the state of ‘immortality’ as emphasised within the Daoist School – and the methods used that are designed to achieve this objective. Considering the deep and profound meaning of this ideogram, its modern form retains a remarkably simplistic structure, and yet this ideogram does not appear on the Oracle Bones or the Bronze Inscriptions. Indeed, the first time ‘仙’ (xian1) is observed is during the period known as the development of the ‘Seal Script’ - a formulation of Chinese writing formulated during the Bronze Age. The Early Bronze Age in China is considered to be between the 16th century BCE - 11th century BCE (Shang Dynasty), whilst the Latter Bronze Age is viewed as being between 11th century BCE – 3rd century BCE (Zhou Dynasty). The earliest known (and ‘complex’) representation of ‘仙’ (xian1) is as follows: A more complex (and older) version of ‘仙’ (xian1) is ‘僊’ (xian1) - which is how the above (original) ideogram settled into everyday writing. ‘僊’ (xian1) is constructed of the left-hand particle ‘亻’ (ren2) - a contraction of ‘仁’ (ren2) found throughout the texts associated with Confucius referring to the interactive concept of ‘Ren’, or ‘Humanity’ - wherever there is a gathering of two or more people - ‘Humanity’ exists. However, it is the responsibility of the ‘individual’ to train their mind and body to become a suitable vehicle for ‘Humanity’ to function once people are gathered together. This training involves the ‘unblocking’ and ‘uniting’ of internal (氣 - Qi) energy so that it flows without hindrance through the mind, body and environment – thus benefitting ‘Humanity’ - and by implication ALL of existence! Later, ‘仁’ (ren2) was simplified to ‘人’ (ren2). The lower right-hand particle is ‘巳’ (si4) and refers to the 6th terrestrial branch and the time of day between 9am – 11am. This is an ancient particle dating back to the Oracle Bone Inscriptions which is often used to denotes a ‘foetus’ still safe in the womb or ‘baby’ already born safely into the world and that has been ‘swaddled’ for protection. The upper right-hand particle is ‘䙲’ (qian1) which depicts a person being carried in a sedan chair. ‘僊’ (xian1), therefore, represents both pre-natal and post-natal Daoist endeavour. The sedan chair represents (the usually) ‘secretive’ Daoist training techniques which progresses the individual forward and to new heights of understanding and longevity. Although still inhabiting a physical body – this ideogram suggests a simultaneous occupying of an ‘unseen’ and elevated spiritual realm. By comparison, ‘仙’ (xian1) is composed of the left-hand particle 亻’ (ren2) - a contraction of ‘仁’ (ren2) found throughout the texts associated with Confucius referring to the interactive concept of ‘Ren’, or ‘Humanity’ - wherever there is a gathering of two or more people - ‘Humanity’ exists. However, it is the responsibility of the ‘individual’ to train their mind and body to become a suitable vehicle for ‘Humanity’ to function once people are gathered together. This training involves the ‘unblocking’ and ‘uniting’ of internal (氣 - Qi) energy so that it flows without hindrance through the mind, body and environment – thus benefitting ‘Humanity’ - and by implication ALL of existence! Later, ‘仁’ (ren2) was simplified to ‘人’ (ren2). The right-hand particle is ‘山‘ (shan1) and denotes a ‘mountain’. The ‘individual’ or ‘group’ ascend the mountain so that they can psychologically and physically penetrate the ‘divine sky’ whilst living on its peaks (which thrust into the clouds). This is how ascetics imbue the rarefied universal energies that permeate through the earth and through their minds and bodies – and become ‘immortal’ like the broad earth the mountain rests upon, and the divine sky that envelops the sky!
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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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