Interesting question? First I have to define what I refer to as Taoist yoga. It is a classical system as developed along the lineage of Liu HuaYang (柳華陽, author of Hui Ming Jing [慧命經]), his Master Wu Chongxu (伍沖虛, author of a number of important classics), and Cao Bichen 趙避塵, author of 性命法诀明指, translated as Taoist yoga by Zen master Charles Luk). Oftentimes, this lineage is called Wu-Liu (伍柳派).
These masters categorically defined their practice as Taoist practice along the tradition of Laozi and Buddhist Zen practices and shall be distinguished from the "evil" practice of sexual chi-kung, in their lingo: practice of the chamber (房中術).
The philosophy of Wu-Liu lineage is that they don't view sex as something sinful (like Christianity of its original sin with the fateful apple). They acknowledge the power of sex. But instead of being carried away by it, their practice is to sublime its energy, so that on the defensive point of view, sexual impulse can be controlled (celibacy can be maintained by physical practice, instead of merely by one's will power) and from the offensive point of view, such energy will be used in cultivating chi for spirituality.
It all seem rather odd for a modern man. For modern religious people, a state of celibacy, if one so desired, is achieved through one's prayers (of their respective faith or belief), will power (consciousness, and modern man has such matured and developed consciousness with all good rational reasons to manage one's behavior - successful or not is another issue), and physical avoidance (like living in a monastical environment free from temptation). And for the modern man of chi-kung, there are lots of practices of chi-kung (including Tai-chi) that do not use sexual impulse as driving energy - sublimation or otherwise. But one must be aware that the practice of Taoist yoga evolved over the ages from primitive times, primitive practices using symbolism will inevitably form part of Taoist yoga practice.
A few questions followed, and I shall discuss in future posts:
1. How does the sublimation of the Wu-Liu practice work?
2. How does sexual chi-kung work? (Or is it my cup-of-tea?)
3. How does symbolism work in Taoist yoga?
4. Why are these practices called esoteric?
5. Is the inner practice Wu-Liu Taoist yoga still relevant to the modern man who most likely would prefer the simpler practice of Tai-Chi?
6. How do psychological reasoning along the tradition of Carl Jung look at the matter?
Showing posts with label Hui Ming Jing (慧命經). Show all posts
Showing posts with label Hui Ming Jing (慧命經). Show all posts
Sunday, February 13, 2011
Monday, December 27, 2010
The fundamental concept of Taoist meditation
As with all fundamental concepts, the fundamental concept of Taoist meditation is very simple. It is the combination of Chi and Consciousness. Through this combination, the body can be strengthened, the mind can be calmed, and immortality of body and spirit can be achieved (of course,immortality is a metaphor and a psyche reality, rather than a physical reality).
For any student of Taoist yoga who prefers demystification rather than mystification, he or she can get this simple concept from reading the classics, for example, Master Wu stated it clearly in his "A direct approach to Immortality" (天仙正理直論, no English translation yet, Mr. Wu (伍沖虛) was the master of Liu Huayang, author of Hui Ming Jing (慧命經): 昔曹老師語我云： 仙道簡易，只神、炁二者而已。 ("my former master told me that Immortality is simple, merely (training one's) consciousness and chi").
Schematically it runs like this:
Let A be chi, and B be consciousness
Training building block = A followed by B followed by A combining with B (A - B - AB).
In actual practice, it is like A1 - B1 - AB1 - B2 - B2 - AB2....to one's limiting physical life.
The core practice mechanics = microcosmic circulation (小周天) + macrocosmic circulation (大周天).
The key training milestones = combining chi and consciousness (i.e. in the zone).
For any student of Taoist yoga who prefers demystification rather than mystification, he or she can get this simple concept from reading the classics, for example, Master Wu stated it clearly in his "A direct approach to Immortality" (天仙正理直論, no English translation yet, Mr. Wu (伍沖虛) was the master of Liu Huayang, author of Hui Ming Jing (慧命經): 昔曹老師語我云： 仙道簡易，只神、炁二者而已。 ("my former master told me that Immortality is simple, merely (training one's) consciousness and chi").
Schematically it runs like this:
Let A be chi, and B be consciousness
Training building block = A followed by B followed by A combining with B (A - B - AB).
In actual practice, it is like A1 - B1 - AB1 - B2 - B2 - AB2....to one's limiting physical life.
The core practice mechanics = microcosmic circulation (小周天) + macrocosmic circulation (大周天).
The key training milestones = combining chi and consciousness (i.e. in the zone).
Thursday, December 23, 2010
Some notes on the development of Taoist yoga in China
Recently I came across a book called 大道行, a biography of Taoist master Wang Liping (王力平) of Dragon Gate tradition (龍門派 same tradition as Master Liu Huayang, author of Hui Ming Jing), and claimed to be its 18th Patriarch. The book was published in China in 1990 and translated into English by Thomas Cleary in 1998 as "Opening the Dragon Gate: The Making of a Modern Taoist Wizard". Both English and Chinese versions can be read from the internet (copyright status unknown).
The book was written when chi-kung, with religious overtone, was flourishing in mainland China. The situation was like this, whereas religions were rigidly controlled and organized in China (then and now), but chi-kung as health practice was loosely watched over by the authority.
The very first chapter of the book reviewed clearly that this was not meant to be a "factual" biography of the Master (similarly, the Bible is not a "factual" biography of Jesus). The finding and enrolling of young Wang into the practice (and eventually became its leader) was everything mystical. Young Wang at age 13, a normal student from a poor family, was discovered by three elders who, according to the book, used 推背图 (Tui Bei Tu, Figuring the Backbone), and based on their tradition, figured out the whereabout of the coming new leader of their religious tradition.
A couple of mystical moves can be seen here. Firstly, the finding of a new leader as a young and yet-uninitiated boy was taken from the tradition of Tibetan Buddhism with the objective of give the whole process an mystical touch.
Secondly, the finding was motivated by the famous prophecy book Figuring the Backbone. This is a Chinese prophecy book from the 7th century Tang dynasty. The book is known for predicting the future of China, and is written by Li Chun-feng (李淳風) and Yuan Tian-gang (袁天罡). It has been compared to the works of famous western prophet Nostradamus. The intention is clear. The new leader was important enough to be included into the prophecy book of the future of China! The new leader must thus be a great man.
Thirdly, more technical, the age was below fifteen. According to the classics, young man before fifteen (i.e. before puberty) can be speedily trained to the highest enlightened level. Major Taoist leaders became enlightened usually at middle-age when after experiencing much of life's frustration (a note here: not today where many young people get their fair share of lives' frustration earlier on, but that will be another story). That means a leader trained before 15 must have great technical skills!
Therefore, the original intention was to make the book the "bible of Dragon Gate tradition". Needless to say, even without any political hindrance, other Taoists inside the tradition would likely to have different wishes.
As fate has decided. Another Buddhist/Taoist belief system, the more famous Falungong (法輪功) was cracked down by the authority in 1999， with much killing, torturing and jailing. The leader of Falungong fled to the US before the crackdown, and leaders of similar chi-kung-sects, including Master Wang, started playing a very low profile.
With an enemy to fight against, Falungong established operations worldwide. On the other hand our Master Wang had basically become a chi-kung master with occasional invitations from authority controlled Taoist organization as a show of respect. Sometimes we can read from the press the Master performed miraculous feats like use chi to attract a group of squirrels, cure diseases where western medical practice failed (including treating the Russian president!), and able to train a group of novice Germans to see mandala just a couple of days (!!!) using the method mentioned in the Secret of the Golden Flower. And I also came across a website by a lady student of the Master running elementary chi-kung courses in an European city.
Fate does count, even when one is a leading Taoist master who was said being able to look into the future.
The book was written when chi-kung, with religious overtone, was flourishing in mainland China. The situation was like this, whereas religions were rigidly controlled and organized in China (then and now), but chi-kung as health practice was loosely watched over by the authority.
The very first chapter of the book reviewed clearly that this was not meant to be a "factual" biography of the Master (similarly, the Bible is not a "factual" biography of Jesus). The finding and enrolling of young Wang into the practice (and eventually became its leader) was everything mystical. Young Wang at age 13, a normal student from a poor family, was discovered by three elders who, according to the book, used 推背图 (Tui Bei Tu, Figuring the Backbone), and based on their tradition, figured out the whereabout of the coming new leader of their religious tradition.
A couple of mystical moves can be seen here. Firstly, the finding of a new leader as a young and yet-uninitiated boy was taken from the tradition of Tibetan Buddhism with the objective of give the whole process an mystical touch.
Secondly, the finding was motivated by the famous prophecy book Figuring the Backbone. This is a Chinese prophecy book from the 7th century Tang dynasty. The book is known for predicting the future of China, and is written by Li Chun-feng (李淳風) and Yuan Tian-gang (袁天罡). It has been compared to the works of famous western prophet Nostradamus. The intention is clear. The new leader was important enough to be included into the prophecy book of the future of China! The new leader must thus be a great man.
Thirdly, more technical, the age was below fifteen. According to the classics, young man before fifteen (i.e. before puberty) can be speedily trained to the highest enlightened level. Major Taoist leaders became enlightened usually at middle-age when after experiencing much of life's frustration (a note here: not today where many young people get their fair share of lives' frustration earlier on, but that will be another story). That means a leader trained before 15 must have great technical skills!
Therefore, the original intention was to make the book the "bible of Dragon Gate tradition". Needless to say, even without any political hindrance, other Taoists inside the tradition would likely to have different wishes.
As fate has decided. Another Buddhist/Taoist belief system, the more famous Falungong (法輪功) was cracked down by the authority in 1999， with much killing, torturing and jailing. The leader of Falungong fled to the US before the crackdown, and leaders of similar chi-kung-sects, including Master Wang, started playing a very low profile.
With an enemy to fight against, Falungong established operations worldwide. On the other hand our Master Wang had basically become a chi-kung master with occasional invitations from authority controlled Taoist organization as a show of respect. Sometimes we can read from the press the Master performed miraculous feats like use chi to attract a group of squirrels, cure diseases where western medical practice failed (including treating the Russian president!), and able to train a group of novice Germans to see mandala just a couple of days (!!!) using the method mentioned in the Secret of the Golden Flower. And I also came across a website by a lady student of the Master running elementary chi-kung courses in an European city.
Fate does count, even when one is a leading Taoist master who was said being able to look into the future.
Tuesday, November 23, 2010
The concept of Dan
The cultivation of Dan (丹) is a milestone of the practice of Taoist Meditation (or Taoist Yoga or NeiDan practice). And dantian (丹田) literally means "the field where dan is cultivated"! According to the text of Hui Ming Jing, the cultivation is a two step process: microcosmic circulation and macrocosmic circulation. The former used more mind-power and physical effort (有為) whereas the latter used minimum mind-power (無為).
The practice of which, in particular the latter, needs much guided effort and patience. Much detail of the text had been used to explain them. Interested readers should refer to the text itself for guidance.
What I'm interested to discuss here is "what is dan", assuming that it has been produced or in the process of final production? And what benefits can one get after reaching this state? And what is the next step of the practice?
Dan is in its essence a concentrated existence of chi. It is the hub of a wheel, and the existence of which depends on the spokes. Dao De Jing metaphorically called the hub Tao which looks like nothingness but is powerful enough to be the essence of a wheel, but whose existence depends on the physical existence of the spokes. Dan is similar. Its existence depends on the "spokes". When fully developed, dan is exactly the central point that balancing out all the chi-connections to the whole body. When these chi-connections are there, dan is there. And when these chi-connections are getting more and more (almost like infinity, because in theory, every cells, molecules of the body can be energized to be balanced out through the dan) or when the chi-connections are getting stronger and stronger, the dan grows! And mentally, the practitioner can feel the existence of Dao itself (the hub as mentioned in Dao De Jing is created). And the physical heath benefit is obvious, because all the chi-channels of the body, with the tendons and bones are strengthened/balanced/tuned in the process.
And for spiritual practice, an "embryo" (a metaphor) is formed. How can it leave the body? The theory is actually not complicated. One only needs to "open" the top of one's head (百匯), and let the connection with "North Star" be another spoke of the wheel!
For a modern man who is satisfied with a good physical health, a calm mind, a good EQ, and with a taste of Tao, he would most likely be satisfied with the satisfactory completion of microcosmic circulation and perhaps with the more ambitious target of forming the dan. Embryo forming and subsequent joining the Universal Tao have better left to the most devoted Taoists.
And I rest my case.
The practice of which, in particular the latter, needs much guided effort and patience. Much detail of the text had been used to explain them. Interested readers should refer to the text itself for guidance.
What I'm interested to discuss here is "what is dan", assuming that it has been produced or in the process of final production? And what benefits can one get after reaching this state? And what is the next step of the practice?
Dan is in its essence a concentrated existence of chi. It is the hub of a wheel, and the existence of which depends on the spokes. Dao De Jing metaphorically called the hub Tao which looks like nothingness but is powerful enough to be the essence of a wheel, but whose existence depends on the physical existence of the spokes. Dan is similar. Its existence depends on the "spokes". When fully developed, dan is exactly the central point that balancing out all the chi-connections to the whole body. When these chi-connections are there, dan is there. And when these chi-connections are getting more and more (almost like infinity, because in theory, every cells, molecules of the body can be energized to be balanced out through the dan) or when the chi-connections are getting stronger and stronger, the dan grows! And mentally, the practitioner can feel the existence of Dao itself (the hub as mentioned in Dao De Jing is created). And the physical heath benefit is obvious, because all the chi-channels of the body, with the tendons and bones are strengthened/balanced/tuned in the process.
And for spiritual practice, an "embryo" (a metaphor) is formed. How can it leave the body? The theory is actually not complicated. One only needs to "open" the top of one's head (百匯), and let the connection with "North Star" be another spoke of the wheel!
For a modern man who is satisfied with a good physical health, a calm mind, a good EQ, and with a taste of Tao, he would most likely be satisfied with the satisfactory completion of microcosmic circulation and perhaps with the more ambitious target of forming the dan. Embryo forming and subsequent joining the Universal Tao have better left to the most devoted Taoists.
And I rest my case.
Monday, November 22, 2010
The other building blocks of microcosmic circulation
Apart from the three energy sources (plus one sexual if it were there), there are other building blocks for a better practice of microcosmic circulation. For ease of exposition, I shall be mixing up concepts from the texts and my own practical experience. Needless to say, anything being unbecoming shall be my fault.
1. Building up a strong centre-line is very important. Not only can it facilitate chi-flow, it can also tune up the weaker side of one's body, for a more aligned structure.
2. The classic concept of bathing (沐浴) is important too (some practitioners say more important than mere circulation, I would say as important as). Its essence is point-meditation, and its purpose is to strengthen the orbit or for a better metaphor, the furnace.
3. A feeling of Muscles as One should be cultivated during meditation. And this feeling can best be cultivated by supplementing Taoist meditation with zhan zhuang or tai-chi chi-kung.
4. A focused mind with mental state between asleep and wake-up is essential throughout the whole practice.
5. An early cultivation of a feeling of a continuous chain will be beneficial for higher level practice.
Note: These points are in addition to relevant points mentioned in other posts.
1. Building up a strong centre-line is very important. Not only can it facilitate chi-flow, it can also tune up the weaker side of one's body, for a more aligned structure.
2. The classic concept of bathing (沐浴) is important too (some practitioners say more important than mere circulation, I would say as important as). Its essence is point-meditation, and its purpose is to strengthen the orbit or for a better metaphor, the furnace.
3. A feeling of Muscles as One should be cultivated during meditation. And this feeling can best be cultivated by supplementing Taoist meditation with zhan zhuang or tai-chi chi-kung.
4. A focused mind with mental state between asleep and wake-up is essential throughout the whole practice.
5. An early cultivation of a feeling of a continuous chain will be beneficial for higher level practice.
Note: These points are in addition to relevant points mentioned in other posts.
Reading the Buddhist texts
In Hui Ming Jing, there are a lot of Taoist interpretation of Buddhist texts (including the Diamond Sutra and the Platform Sutra), as well as Taoist interpretation of Taoist texts (including Dao De Jing and other texts by previous Taoist masters, often time rather mystical and difficult to understand). Many are interesting reads too (of course, provided one knows the Chinese language).
It is customary for these sometimes being called "esoteric practice" (for me, it is nothing esoteric about these practices) to quote and re-interpret classic texts to support the validity of their own practice. The reason is that for meditation everything happens inside one's body. As the secret of the golden flower said one has to have faith 誠 to succeed. And on the part to the master, he needs to demonstrate to his students that his practice is supported by classic texts. Unlike a karate-man who can demonstrate his punching power by breaking a few boards, the meditation master can't demonstrate the subtlety of how his chi flows!
It is interesting to see that one famous contemporary master of I-style who concentrates in teaching zhan zhuang for health interpreted major texts in Dao De Jing and other classic texts as writing about the experience of standing meditation (I have so much respect for the master that I don't think it right to disclose his name here - being afraid of possible misunderstanding).
Having said that I do believe a student can use these interpretations to put a more concrete structure to "house" one's meditation experience (体會) with the objective of facilitating faster progress in one's practice. In this way, a useful tool is found rather than anything seemingly contradictory to modern scientific/logical thinking is believed.
Again, the concept of a Living Practice is emphasized here.
It is customary for these sometimes being called "esoteric practice" (for me, it is nothing esoteric about these practices) to quote and re-interpret classic texts to support the validity of their own practice. The reason is that for meditation everything happens inside one's body. As the secret of the golden flower said one has to have faith 誠 to succeed. And on the part to the master, he needs to demonstrate to his students that his practice is supported by classic texts. Unlike a karate-man who can demonstrate his punching power by breaking a few boards, the meditation master can't demonstrate the subtlety of how his chi flows!
It is interesting to see that one famous contemporary master of I-style who concentrates in teaching zhan zhuang for health interpreted major texts in Dao De Jing and other classic texts as writing about the experience of standing meditation (I have so much respect for the master that I don't think it right to disclose his name here - being afraid of possible misunderstanding).
Having said that I do believe a student can use these interpretations to put a more concrete structure to "house" one's meditation experience (体會) with the objective of facilitating faster progress in one's practice. In this way, a useful tool is found rather than anything seemingly contradictory to modern scientific/logical thinking is believed.
Again, the concept of a Living Practice is emphasized here.
Sexual energy as a by-product
Practitioners of tai-chi chi-kung and zhan zhuang will tell you that they can generate enough energy to circulate around their bodies and achieve the objective of "Muscles as one" (肌肉如一) without using sexual energy. And fair to say, people with a good discipline of exercise (like jogging, swimming, or mind-body exercise such as tai-chi) do experience a higher libido level than folks leading a more sedentary lifestyle. In other words, an activation of libido is part and parcel of a practice that can generate chi (jogging can generate chi, but not as efficient as doing tai-chi; of course I'm not saying that tai-chi is categorically better than jogging, I'm only comparing chi-generation efficiency, and that's why tai-chi is better for older people to practice than jogging).
Meditation is a form of mind-body exercise in Taoist practice. In Hui Ming Jing (and many other Taoist texts), meditative practice without energy generation will be frowned upon and considered as no-use like a piece of cold rock kind of sitting.
In Taoist meditation, energy will be generated by three sources in the initial practice:
1. Energy generated by the breathing muscles, being channeled into a single point (dantian's aperture 竅).
2. Energy generated by the hands - both as energy generator and balancer, again which is channeled to the dantian.
3. Energy generated by the folded legs (a source of powerful energy, that's why tai-chi practitioners put a lot of emphasis in opening the groin area, the ball-and-socket joins [胯], that's way the best way to practice meditation is to have folded legs rather than simple seated position on a chair. Since we are talking about this topic, I might as well add that for zhan zhuang (站樁), there is a seated position but with legs lifted up or not fully grounded so as to help liberate energy from the groan area).
The concentrated energy in the dantian aperture can then be directed to flow upwards along the spine as microcosmic circulation.
The "problem" is with the muscles in the Hui-Yin (會陰) (with anus & vicinity) will be activated to direct energy to the dantian aperture. In the process, in young males, the sex organ is likely to be stimulated causing a heightened sexual drive and possibly with an erection too.
It is actually a clever way for the Taoist to turn an embarrassment (and a hindrance to focused meditation) into yet another source of energy. The level of libido will be reduced after the energy has been led up through the spinal cord. And according to the text, eventually a Taoist master can be so proficient and conditioned in re-directing the sexual energy, he will no longer afraid of having any sexual urge (since it is a conscious action of re-direction, a modern man should not be afraid of losing one's libido because of Taoist meditation!)
Meditation is a form of mind-body exercise in Taoist practice. In Hui Ming Jing (and many other Taoist texts), meditative practice without energy generation will be frowned upon and considered as no-use like a piece of cold rock kind of sitting.
In Taoist meditation, energy will be generated by three sources in the initial practice:
1. Energy generated by the breathing muscles, being channeled into a single point (dantian's aperture 竅).
2. Energy generated by the hands - both as energy generator and balancer, again which is channeled to the dantian.
3. Energy generated by the folded legs (a source of powerful energy, that's why tai-chi practitioners put a lot of emphasis in opening the groin area, the ball-and-socket joins [胯], that's way the best way to practice meditation is to have folded legs rather than simple seated position on a chair. Since we are talking about this topic, I might as well add that for zhan zhuang (站樁), there is a seated position but with legs lifted up or not fully grounded so as to help liberate energy from the groan area).
The concentrated energy in the dantian aperture can then be directed to flow upwards along the spine as microcosmic circulation.
The "problem" is with the muscles in the Hui-Yin (會陰) (with anus & vicinity) will be activated to direct energy to the dantian aperture. In the process, in young males, the sex organ is likely to be stimulated causing a heightened sexual drive and possibly with an erection too.
It is actually a clever way for the Taoist to turn an embarrassment (and a hindrance to focused meditation) into yet another source of energy. The level of libido will be reduced after the energy has been led up through the spinal cord. And according to the text, eventually a Taoist master can be so proficient and conditioned in re-directing the sexual energy, he will no longer afraid of having any sexual urge (since it is a conscious action of re-direction, a modern man should not be afraid of losing one's libido because of Taoist meditation!)
Where does the energy come from?
In order that energy can be circulated back up to nourish the unconscious (or internal intercourse, a terminology used in the text), there must be energy to be generated in the first place. It seems to me that Taoist masters like the author Liu Huayang consider control of sexual impulse a key objective of their practice, they talked as if it is the only form of energy that will be generated! Since a Taoist (or Zen) master has to keep a celibate lifestyle, using sexual energy generated by sexual impulse does seem not to be a legitimate approach (this approach of using sexual impulse to jump-start the energy is sometimes called sexual chi-kung or bed-room technique [房中術], certainly not a technique of major Taoist meditation practice). And the master is right!
But, a very big but, there comes the misreading of the text by many people, including famous contemporary Chinese scholar/Zen master Nan Huaichin. The text was misinterpreted as: "Meditate until one (assuming male) got an erection without sexual impulse, then circulate this sexual energy up the spinal cord (du 督脈)". And many people after reading Taoist Yoga (which is more popular than Hui Ming Jing) said it doesn't work! It is interesting to note that in Nan's book Tao & Longevity (basically a book saying that Taoist Yoga doesn't work, among other negative comments to the practice in general), he reviewed that he did observe some practitioners of Zen meditation do have experience of erection (with sexual impulse) and this embarrass the practitioners and hinder their practice that needs focused attention. Nan in his book suggested a "solution" - eat less, referencing Buddhist monks eat one meal a day (presumably that prevent them from getting erection during meditation!).
To solve the riddle, we need to analyze other sources of energy together with the sexual one.
But, a very big but, there comes the misreading of the text by many people, including famous contemporary Chinese scholar/Zen master Nan Huaichin. The text was misinterpreted as: "Meditate until one (assuming male) got an erection without sexual impulse, then circulate this sexual energy up the spinal cord (du 督脈)". And many people after reading Taoist Yoga (which is more popular than Hui Ming Jing) said it doesn't work! It is interesting to note that in Nan's book Tao & Longevity (basically a book saying that Taoist Yoga doesn't work, among other negative comments to the practice in general), he reviewed that he did observe some practitioners of Zen meditation do have experience of erection (with sexual impulse) and this embarrass the practitioners and hinder their practice that needs focused attention. Nan in his book suggested a "solution" - eat less, referencing Buddhist monks eat one meal a day (presumably that prevent them from getting erection during meditation!).
To solve the riddle, we need to analyze other sources of energy together with the sexual one.
Microcosmic circulation
In Taoist meditation, the way to retain energy and vitality is through directing the energy from the dantian through the tip of the spinal cord up to the inner-most part of the brain and down the front back to the dantian. The text Hui Ming Jing called the microcosmic circulation as "Turning the wheel of the Dharma" (remember fifth Patriarch's secret Dharma? No wonder Zen master Yin Guang 印光法師 was so angry).
The back part of the orbit is called Du channel (督脈), whereas the front part of the orbit is called Ren channel (任脈). No need to mystify these two concepts, suffice to say the clearing of the orbit can promote general health by helping the body to clear other chi-channels too. Hence these are the two most important chi-channels to clear (with the result that chi can flow smoothly through them). In Richard Wilhelm's book there is a such a diagram translated into English. The above diagrams are from Hui Ming Jing.
The drawings also clearly indicated that the point of internal gazing is the dantian (as an aperture 竅) itself being created by subtle energy forces. These forces are the muscles of the breathing mechanism, and have to be "listened" to through a calm and focused mind, with subtle co-ordination with breathing so that chi can be generated. By now, we can see that how the secret of the golden flower is related to Hui Ming Jing.
The next question is: How to generate and circulate the chi (produced by meditative gazing with both the third eye and the dantian energized by subtle energy of defined parts/organs of the body)? Let's see how the text told us first....
Retain vitality
Retain vitality or the stoppage of energy outflow (漏盡) is a key concept of Hui Ming Jing's practice of Taoist meditation. In the Secret of the Gold Flower, the text talked about internal gaze and the controlled of the restless mind (as cause of energy loss) as the beginning practice. After achievement of this, other forms of energy also has to be reserved.
In the text's "retain vitality drawing" 漏盡圖, a significant energy loss source is through sexual activities, both as a source of physical energy loss and a source of spiritual energy drain that can only be prevented through celibacy. Liu Huayang's handling of the sexual instinct is as follows:
1. He was against control of sexual instinct through sheer will power.
2. He taught people to revert sexual energy back to the body to nurture the unconscious, at the same time, due to energy loss, sexual urge would ultimately be neutralized.
3. It is a form of physical sublimation of sexual energy.
The modern man who is not leading a life of celibacy must be feeling a bit uneasy. Don't worry, stay tuned.
In the text's "retain vitality drawing" 漏盡圖, a significant energy loss source is through sexual activities, both as a source of physical energy loss and a source of spiritual energy drain that can only be prevented through celibacy. Liu Huayang's handling of the sexual instinct is as follows:
1. He was against control of sexual instinct through sheer will power.
2. He taught people to revert sexual energy back to the body to nurture the unconscious, at the same time, due to energy loss, sexual urge would ultimately be neutralized.
3. It is a form of physical sublimation of sexual energy.
The modern man who is not leading a life of celibacy must be feeling a bit uneasy. Don't worry, stay tuned.
Zen master Liu Huayang
Hui Ming Jing (慧命經) was written by Zen master Liu Huayang （柳華陽). For him, the kind of Taoist meditation that he practiced was the same as the Dharma as taught by Zen's sixth Patriarch Hui Neng, and his text interpreted many Buddhist texts in such as way as to support his contention. Taoist Richard Wilhelm called Liu's meditation method a hybrid of Zen and Taoist practice.
One of the students of Liu was Zen master Liao Ran (了然). And Liao Ran was one of the masters of Zhao Bichen 趙避塵 author of the famous text Taoist Yoga (仙宗性命法訣) translated by Charles Luk, who was a Zen practitioner himself with one of his masters being a lineage Patriarch of Zen Buddhism, the famous Xu Yun (虛云) who was persecuted during the Cultural Revolution (and was reported that, after being beaten up seriously, laid unconscious for a few days and woke up again in good general health conditions!). Incidentally, it was Carl Jung who encouraged Charles Luk to translate classic texts on the subject (as mentioned by Charles Luk).
Although some Zen masters, such as the famous master Yin Guang (印光法師) said these people, in particular Zen master Liu Huayang, were defaming Zen Buddhism, it does seem very likely that Taoist and Zen deep meditation methods did have many similarities in the past, if not influencing each other in the course of their separate developments.
For the modern man, it is suffice to know that Hui Ming Jing is an important book and classic on the subject of Taoist meditation, and worth our efforts to dig out what is relevant to us - as a Living Practice.
One of the students of Liu was Zen master Liao Ran (了然). And Liao Ran was one of the masters of Zhao Bichen 趙避塵 author of the famous text Taoist Yoga (仙宗性命法訣) translated by Charles Luk, who was a Zen practitioner himself with one of his masters being a lineage Patriarch of Zen Buddhism, the famous Xu Yun (虛云) who was persecuted during the Cultural Revolution (and was reported that, after being beaten up seriously, laid unconscious for a few days and woke up again in good general health conditions!). Incidentally, it was Carl Jung who encouraged Charles Luk to translate classic texts on the subject (as mentioned by Charles Luk).
Although some Zen masters, such as the famous master Yin Guang (印光法師) said these people, in particular Zen master Liu Huayang, were defaming Zen Buddhism, it does seem very likely that Taoist and Zen deep meditation methods did have many similarities in the past, if not influencing each other in the course of their separate developments.
For the modern man, it is suffice to know that Hui Ming Jing is an important book and classic on the subject of Taoist meditation, and worth our efforts to dig out what is relevant to us - as a Living Practice.
Why does one practice Taoist meditation?
For the modern man, in other words for the purpose of interpreting Taoist meditation as a living practice, there are two major objectives for practicing: firstly, for physical health and secondly for mental health. In terms of benefits to a practitioner, we can therefore classify Taoist meditation under mind body exercise, like tai-chi, yoga and pilates. In terms of similarity, we can classify tai-chi, Taoist meditation, Zen meditation, and various kinds of chi kung together as mind-body exercises of Chinese origin.
In the secret of the Golden Flower, the mental or spiritual benefits have been spelled out, whereas in Hui Ming Jing, the physical benefits are also emphasized. No matter what is being said in which, the two texts can be viewed as complementary to each other rather than offering different practices.
In both texts, a high spiritual objective was also spelled out. It involves a major over-haul of one's personality as discussed in Carl Jung's commentary to the texts. It will therefore only be relevant to people who are determined to seek the highest achievement in Eastern religious practice, those people, most likely will enter a monastery and learn the practice there instead of seeking inspiration from the texts and people who claim to understand the practice but never attend the level himself!
Putting things into perspective, the relevant question is "Isn't tai-chi (and highly effective chi-kung practice like Zhan Zhuang) good enough a mind-body exercise?" Stay tuned....
In the secret of the Golden Flower, the mental or spiritual benefits have been spelled out, whereas in Hui Ming Jing, the physical benefits are also emphasized. No matter what is being said in which, the two texts can be viewed as complementary to each other rather than offering different practices.
In both texts, a high spiritual objective was also spelled out. It involves a major over-haul of one's personality as discussed in Carl Jung's commentary to the texts. It will therefore only be relevant to people who are determined to seek the highest achievement in Eastern religious practice, those people, most likely will enter a monastery and learn the practice there instead of seeking inspiration from the texts and people who claim to understand the practice but never attend the level himself!
Putting things into perspective, the relevant question is "Isn't tai-chi (and highly effective chi-kung practice like Zhan Zhuang) good enough a mind-body exercise?" Stay tuned....
My review of the book in Amazon.com
The main text of this book "Secret of Gold Flower" deals with both an age old meditative practice and a supportive theory in the Taoist tradition. Carl Jung's commentary basically dealt only with theory part and interpreted as similar in concepts to his individuation process (the development of the self as similar to development of the golden flower). It adds credibility to both sides: Taoist practice gained western academic respectability whereas Jung's concepts of collective unconscious and archetype gained supportive evidence from an old high-culture. It is interesting to note that whereas Wilhelm was a Taoist practitioner who had brought himself full-scale into Taoist yoga, Jung on the other hand advised against western people taking up such practice!
On the practice side, the choice of texts is excellent: "Secret of Golder Flower" deals with the leading role of "human nature" (collective unconscious)in Taoist meditation with full supportive theory, whereas "Hui Ming Jing" deals with the procedural details of the practice itself (a combination of Taoist and Buddhist practice, the author himself a Buddhist monk of Zen tradition). Though an English translation might not be able to present and differentiate finer points that can only be understood if one can read the Chinese language, one benefit is that a translation can do away with some unnecessary mystical elements (for example in the book symbols from I-Ching are replaced by alphabets)that often times leads would-be practitioners into unnecessary maze. Though I have to complain that more of the Hui Ming Jing had not been translated (included) for a more complete manual for practice reference.
For those who are interested in the texts as a living practice, do not miss Wilhelm's excellent summary on the practice of Hui Ming Jing quoted by his wife in her Forward. For those who seek for historical similarity between this practice and similar western practice (now for all intend and purposes is extinct), do not miss Wilhelm's "Discussion of the Text" concerning past persecution in China towards some serious practitioners due to their (sometimes unavoidable - guess why!) linkage with political intrigues and peasant uprisings. In comparison, similar persecutions in the West had been more religious in nature.
On the psychological commentary, Jung is as usual, profound in his analysis. More of his analysis towards other Eastern text can be found in his Psychology of Eastern Religion (a collections of his articles on the subject matter - also highly recommended).
On the practice side, the choice of texts is excellent: "Secret of Golder Flower" deals with the leading role of "human nature" (collective unconscious)in Taoist meditation with full supportive theory, whereas "Hui Ming Jing" deals with the procedural details of the practice itself (a combination of Taoist and Buddhist practice, the author himself a Buddhist monk of Zen tradition). Though an English translation might not be able to present and differentiate finer points that can only be understood if one can read the Chinese language, one benefit is that a translation can do away with some unnecessary mystical elements (for example in the book symbols from I-Ching are replaced by alphabets)that often times leads would-be practitioners into unnecessary maze. Though I have to complain that more of the Hui Ming Jing had not been translated (included) for a more complete manual for practice reference.
For those who are interested in the texts as a living practice, do not miss Wilhelm's excellent summary on the practice of Hui Ming Jing quoted by his wife in her Forward. For those who seek for historical similarity between this practice and similar western practice (now for all intend and purposes is extinct), do not miss Wilhelm's "Discussion of the Text" concerning past persecution in China towards some serious practitioners due to their (sometimes unavoidable - guess why!) linkage with political intrigues and peasant uprisings. In comparison, similar persecutions in the West had been more religious in nature.
On the psychological commentary, Jung is as usual, profound in his analysis. More of his analysis towards other Eastern text can be found in his Psychology of Eastern Religion (a collections of his articles on the subject matter - also highly recommended).
Tribute to Richard Wilhelm
“The text combines Buddhist and Taoist directions for meditation. The basic view is that at birth both spheres of the psyche, consciousness and unconscious, become separated. Consciousness is the element marking what is separated off, individualized, in a person, and the unconscious is the element that unites him and the cosmos. The unification of the two elements via meditation is the principle upon which the work is based. The unconscious must be inseminated by consciousness being immersed in it. In this way the unconscious is activated and thus, together with an enriched consciousness enters upon a supra-personal mental level in the form of a spiritual rebirth. This rebirth then leads first to a progressing inner differentiation of the conscious state into autonomous thought structures. However, the conclusion of the meditation leads of necessity to the wiping out of all differences in the final integrated life, which is free of opposite.”
Richard Wilhelm’s comment on Hui Ming Jing (Book of Consciousness and and Life)
Richard Wilhelm’s comment on Hui Ming Jing (Book of Consciousness and and Life)
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