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External and Internal in Ge Hong’s Alchemy

External and Internal in Ge Hong’s Alchemy

by Evgueni A. Tortchinov
St. Petersburg State University, Russia)

 

The problem of shift from external alchemy (wai dan) to internal alchemy (nei dan) is one of the most important for understanding of the history of Daoism as well as for elucidation of some crucial questions of the history of science in China. Briefly speaking it can be summarized that the practices of the inner alchemy (such as visualization, breathing control, different types of contemplation, etc.) much older than the techniques of the laboratory alchemy (and moreover, they compose the very core of the mainstream of the Daoist practical methods and techniques). Nevertheless, those techniques and methods obtained their systematic unity of a coherent whole only borrowing the technical language, terminology and theoretical background of the external alchemy.

The Six Dynasties (Liu chao) period is of extreme importance here. First of all, it was a time of the maturity of the external alchemy when it flourished among the Daoists of all branches and trends. Secondly, in this epoch there appeared the first signs of the beginning of the formation of the inner alchemical tradition in the midst of the laboratory alchemy of wai dan.

This aim of this paper is to present some evidences of the process of transition from the external to internal alchemy on the materials of Ge Hong’s “Baopuzi nei pian“. It is interesting that this classical and well known work is mostly treated as purely dedicated to the external alchemy. It is certainly true but only to some extent. And it is moreover interesting and demonstrative that even in such practical and experience oriented work as Baopuzi nei pian (henceforth, BPZNP) the sprouts of the inner alchemical attitudes and approaches found their way of expression.

The most interesting for our purpose part of BPZNP is, certainly, its Chapter 18 Di zhen, or “Earthly Truth”. The contents of this chapter may be summarized as following.

1. Metaphysics of the Dao. Dao (the Way as the first cosmological and / or ontological principle) was described here not only as Xuan yi, the hidden and unrevealed substance (analogical functionally to Deus Absconditus of the theistic apophatic mysticism) but also as the self revealing principle of Zhen yi, immanent to the very nature of the given empirically existing things. If the Hidden Mysterious Dao has no form, or image, the manifested Dao of the True One has image of its own. It can be supposed (though Ge Hong does not write it implicitly) that signs of the presence of the True One can be found in every thing and being as “signatures” of Dao (probably, the specific presence of the True One in some substances making them to be spiritualized, ling, or shen; this spirituality in its turn makes such substances to be suitable for the preparing of different elixirs. Briefly speaking, it is but a kind of especially subtle pnuema, qi.

2. Paraphysiology. Nevertheless, Ge Hong speaks in details about the manifestation of the True One within the human body where the mystical signatures of Dao are cinnabar fields (dan tian). Probably, Ge Hong is the first writer speaking about three cinnabar fields (earlier texts mentioned only one dan tian, the centre in the lowest part of abdomen, beneath the navel). Ge Hong describes cinnabar fields in metaphoric language. Here Ge Hong uses the term shou yi (literally: “preservation of the One”) which was the earliest designation of different Daoist meditative and contemplative practices directly connected with the background of the inner alchemy (the practices of shou yi are rather well known from such comparatively early texts as the Classic of the Great Equanimity Taipingjing).

3. Ge Hong enumerates the following aims of the shou yi practices: protection from demoniac attacks and influences, protection from armed enemies, protection from ilness and infections. Therefore, it can be supposed that the function of these practices is purely protective. But some passages from chapter 18 of BPZNP relate the contemplative techniques of the Preservation of the One to the leading theme of Ge Hong’s discourse (i.e., obtaining of longevity and immortality). For example:

“The only method of the prolongation of life and attainment of the state of immortal is but the way of Gold and Cinnabar; the only method to preserve one’s body and to cut off the evil influences is [contemplation] of the True One. Therefore the ancients extremely seriously treated such affairs.”

This passage describes the shou yi practices as complimentary to the “Great Work” of the way of the external alchemy.

Some fragments of the second part of this chapter are even more interesting not only by their contents but by their composition and structure as well.

Semantical beginning of this part of the examined chapter is Ge Hong’s statement regarding the metaphysical relations between the manifested Dao of the True One and the hidden Dao of the Mysterious, or the Mysterious One (xuan yi). Ge Hong proclaims the equal importance of purely meditative practices connected with the realization of the Mysterious One (described in the opening chapter of BPZNP) and inner magic of the True One. Nevertheless, he states that the True One practices are simpler than the Mysterious One practices. Moreover, the preservation of the True One (shou zhen yi) is the most simple way to preserve, or keep the Mysterious One as well because of their ontological unity (the manifested Dao is an “eye” through which the hidden Dao “contemplates” the Universe).

The practices of the preservation of the One are the methods of obtaining different supernatural powers (such as multiplication of the bodily form or contemplation of the hun-po souls within one’s body).

The following passage seems as being irrelevant to the themes of the preceding section. Here Ge Hong in rather eloquent manner speaks about the art of alchemy (making the Great Medicine da yao or Golden Cinnabar jin dan) as hard work demanding great efforts and laborious behaviour. But in reality it is but introduction to a new evaluation of the practices of preservation of the One: the alchemical work leading to immortality is hard, it takes plenty of time to fulfil it. Therefore the adept must do his best to keep his body in a good health being protected against sickness as well as against demoniac attacks and malevolent influences of the evil spirits and ghosts. Here Ge Hong mentions the shou yi practices together with the contemplation of the inner spirits of the body (si shen) which also must to protect body against all destructive forces.

Next theme of chapter 18 is the parallel between human body and state. In the first part of the chapter Ge Hong already gave a highly symbolical description of the human body with its subtle energetic centres (here the body obtained an image of the sacred mount of Kunlun with its palaces and chambers of immortals; astral imaginary of constellations was also important for this passage). At the concluding part of the chapter Ge Hong simply in a rather traditional way gives analogies between parts of the body and functions of the state. His conclusion: to master tone’s own body is the same as to master the state; pneumata (qi) of the body is the same as common people (min) in the state. The Daoist practitioner must nourish the pneumata like lord of the state who must take care of his subjects. Here Ge Hong states that the presence of the True One in the body as a result of the cultivation of pneuma gives piece and stability to “three and seven”, that is souls of hun and po. It will lead to the prolongation of life (nian ming yan) and the elimination of all evil (bai hai que). The shou yi practices are extremely helpful (even in a greater degree than the amulets and charms described in chapter 17 of BPZNP) for exorcisms in the wilderness of remote mountains and forests where the Daoists prefer to cultivate their alchemical skill.

Therefore, it can be said that Ge Hong evaluates the inner practices of shou yi as having only subsidiary character. They are necessary for providing the practitioner of external alchemy (the principal method) with safety and ease. Nevertheless, they are necessary for the alchemical adept, and only fools are able to ignore them: “If only three gates of four are locked, the robbers can enter the building. And what can be done if all four gates are opened!” It is substantial that Ge Hong looks for a kind of harmony between external and internal methods of the Daoist cultivation. The leading role of the external methods still exists but the function of the inner cultivation becomes a very important, too.

Here it looks reasonable to examine the elements of the inner cultivation within the frames of the external laboratory alchemy as such.

It is impossible to divide technical, magical and ritualistic aspects of the alchemical approaches of Ge Hong. He denies the idea of the automatic, or mechanical effect of the elixirs, combining the technical and chemical procedures with fasting, prayers and purification (chapter 4 jin dan pian). Everywhere in BPZNP Ge Hong stresses the importance of such practices as gymnastics (dao yin), control over pneumata (xing qi) and sexual techniques (fang zhong zhi shu) all of which were closely related to the formation of the system of inner alchemy. Certainly, Ge Hong was sure that all those methods could not lead the adept to his final goal, that is, immortality but nevertheless, he believed that all of them were extremely valuable, helpful and even necessary as subsidiary and additional means to prolong adept’s life or to protect him from evil and harmful influences.

In another words, Ge Hong was a master of external alchemy which was thought of him to be the highest way to immortality but 1) this external alchemy included in itself some elements of the inner doing (purifications, sacral bathing, fasting, prayer, meditation, etc.) and 2) he believed in the great efficacy of the inner practices as subsidiary means of macrobiotic and protective character.

Besides chapter 18 the term shou yi is occurred two times in chapters 3 and 5 of BPZNP.

The first case (chapter 3) is a verse from unknown classic of immortals (xian jing): “Those who eat medicines and keep / preserve the One (shou yi) can obtain the longevity of Heaven; those who practice ‘returning of semen’ (huan jing) and ‘embryonic breath’ (tai xi) can prolong their life making it unlimited (wu ji).”

The second case (chapter 5) is the following: “The cause of death is a deficiency: old age, harm derived from ilness or inner venoms or the influences of the bad pneuma or cold and wind. Because of this there exist means and methods of gymnastics, control over pneumata, returning of semen to nourish the brain, diet regulations as well as principles of rest and action, eating of the medicines, contemplation of spirits (si shen) and preservation of the One…”

It is obvious that here shou yi is mentioned in the list of other inner practices of subsidiary kind and palliative importance however useful and effective they are. Therefore, it can be said that BPZNP has a room for the inner practices but all of them are allowed to play only secondary roles.

Nevertheless, it is important to note that Ge Hong’s treatise is one of the earliest examples of the beginning of the shift from purely external to combined and even purely internal alchemy. In more radical terms, it is possible to suppose that the element of the inner practices was included in the laboratory alchemy from its very beginning but the religious and cultural situation of the Six Dynasties period produced some important conditions for actualization of the hidden internal elements, their development and gradual formation of the system known to us as the “inner alchemy” (nei dan). And Ge Hong’s classic stands at the beginning of this process which became of crucial importance for the subsequent history of the Daoist religion.

Sanmitsu: Three Mysteries

” Three Mysteries “

Sanmitsu

Kôbô Daishi Rokuparamitsu temple – Kyôto

We becomes Buddha by requesting the Buddha

Request the Buddhas, take refuge in the Three Jewels are the first steps of the practice. The approach which makes it possible to become Buddha in this life, consists in becoming aware that at the bottom of our heart is the heart of Buddha to wake up the pure heart of Bodhi, to respect the precepts of Bodaishin kai, and to practice the teaching of the four benefits and the ten beneficial acts. It is the way of Sokushin Jôboutsu

The direct way for that, consists in practicing the marvelous asceticism of the Three Mysteries. It is to achieve the gestures of Buddha with the hands ” mûdra ” to recite the words of Buddha by formulating the prayers, ” shingon ” ( mantra in Sanskrit), to carry out the heart of Buddha while returning calms the spirit and by purifying it of its thoughts in the concentration ” ” (Samadhi).

The acts, the words and the thoughts of the men produce the causes of the karma which connect them perpetually. On the other hand those of the Buddha are pure and free without attachment they are called ” Three Mysteries ” – (sanmitsu)

When we make mûdra , we execute the symbolic gestures of the Buddha, while repeating shingons, we pronounce the symbolics words of the Buddha as a practitioner concentration we join our spirit to the Buddha spirit.

The power of the Three Mysteries of the Buddha purifies the words, the gestures and the acts of the men, so, the man can quickly become one, with the Buddha.

Teaching says that ” when this purification of the Three Mysteries (Sanmitsu-kaji) is obtained, the demonstration /manifestation is fast “.

What means ” Kaji “? Which report between the Buddha and the men who request it? About which
kind of deepening of the faith is it? It is a very subtle question concerning the religious practice. Kûkai explains that ” Kaji “. Mean the great compassion of Buddha and the faith of the practicing peoples. Means that the light of Buddha is reflected in the heart as on water, it is ” Ka; the heart of the practitioner receives the light of the Buddha, it is ” Ji “.

If the practitioner meditates well on this truth, the Three Mysteries influence it and the three aspects of Buddha appear in its body, it reaches the illumination thus quickly. When we request, the alleviated heart, with a major faith by achieving the gestures of Buddha, by repeating its words and while thinking of him in the heart, its great compassion penetrates us and our heart becomes one with him. But all depends on the purity of our faith. For example, the clear full moon shines in the sky, but if water is not pure or if it is agitated, she cannot be reflected clearly. So on the other hand, water is calm and pure, the moon is reflected clearly such as it is in the sky. It exactly similar when our heart is neither disturbed, nor is subjected to the attachment and that we request the Buddha with a major faith; the light of the great compassion of the Buddha enters deeply in us; our heart is purified and becomes the heart of Buddha. Therefor, we say the men can quickly come Buddha.

They are three kind of level of achievement of state of Buddha

- Rigou (reasoning)
- Kaji (purification)
- Keridokou (demonstration)
- The first one is the understanding that the man have by its nature, the heart of Buddha, the quality of Buddha
- The second is the purification of its gesture its word and its thought in himself put under the influence of Buddha
- The third is the perfect demonstration of body of Buddha having a sharp intelligence and a large compassion.

In other words, there is initially the potentiality to become Buddha, then the means of purification accelerated by the influence of the practice of the Three Mysteries and finally, the complete realization of the state of Buddha
These Three Mysteries make it possible to the men to become Buddha in this existence.
Rev Yûkai

http://thmodin.club.fr/English/indexuk.html

Yogic Guidelines & Anuloma viloma pranayama (alternate nostril breathing)

yoga practice guidelines

WARNINGS

1. You should never get out of breath, feel tired or feel as if you are straining yourself when practicing yoga āsanas or prānāyāma. Try to keep cool and never over-do it, especially if you are over 40 years of age.

2. Do not practice Bhucha Phra-Athit or āsanas between 12 noon and 1 p.m. The sun is at its zenith and the body may easily get over heated. Finish up by 12 o’clock or start after 1 p.m. The reasons for this may be less apparent in the winter season and in places far from tropical climes, but it remains a standard rule.

3. It is fine to practice prānāyāma from noon and 1 p.m.

4. You may practice prānāyāma up to of four times a day: at sunrise, noon, sunset and at midnight. Yet, once a day is more realistic.

5. Do not shower, bathe or immerse the body right after practicing yoga āsanas or prānāyāma. You may catch a cold or pneumonia. You should wait at least 45 minutes. [Commentary: Jumping in the snow or in an ice-cold lake after coming right out of a sweltering Swedish sauna may indeed be tonic for a person's health: the body has absorbed external heat and then is tempered by extreme external cold. But yoga is different. When practiced correctly, yoga generates a special internal calming warmth. You should let this energy slowly equilibrate after yoga exercises. Please remember: In the afterglow of yoga, important effects are still taking place and the sudden shock from immersing the body may, figuratively speaking, trip the body's automatic thermostat and cause its defenses to momentarily shut down. In this faltering state one is vulnerable to lingering germs and disease.]

OBSERVANCES

The Practice Time. Early in the morning is the best time to practice yoga, or late in the afternoon.

The Practice Place. The actual place where you practice yoga should be quiet, clean and open. It should be naturally ventilated. The floor or surface should be flat and smooth. If out of doors, the area should be shaded from direct sunlight and out of the way direct wind.

What You Don’t Need. Try to avoid unnecessary forms of commercially generated yoga accessories such as belts, ropes, pulleys, curiously designed cushions, plastic mats, etc. Such paraphernalia is not without its place, but it all too frequently acts to obscure that unadorned simplicity, which is the hallmark of post-Classical Yoga Sritantra.

What You Do Need. All you really need for practicing yoga is to wear light clothing in which you can move about freely. Have as little clothing on as possible. Practice with bare feet if temperatures permit. You need to have a large beach towel: it’s a must.

The Towel Explained. When practicing yoga āsanas one has to use a very large beach towel. Its dimensions depend on the size of each person. The length of the towel should extend – when draped – from the tip of your nose to the ground (when standing): when folded in half the towel should be square. Fold the towel in half and lay it on the floor. It is only used for the head and shoulders as you lay on the floor. Never sit or step on the towel.

The important idea behind this Oriental custom is that a person’s head is looked upon as the high and therefore pure part of the body, whereas the feet are considered to be low and unclean. Therefore something that is meant for your head must not be used for your feet. Conversely, something intended for your feet must never be used for your head.

Extra Gear. Apart from loose clothing and a large beach towel, the only other piece of gear likely needed is a blanket or a moderately thick piece of cloth. You can spread it as a cushion against back and knee pain for certain exercises, especially when practicing on an uncarpeted floor.

Eating Before Practice. It is correct to eat something before you practice yoga. Food gives necessary energy to burn. But not right before. Allow an hour or two before you start practicing, depending on light or heavy meals. Practicing yoga on an over-loaded stomach will make you feel bloated, sluggish and uncomfortable. It is not, however, a dangerous thing. Through experience you will learn what is right for you.

Vegetarian Diet. When practicing yoga you must eat nourishing foods that suit your personal constitution. Drastically altering your dietary habits may cause both physical and mental disruptions. That being said, you should not be afraid to experiment in the direction of a nutritious vegetarian diet. Try to understand that it simply isn’t necessary for humans to depend on slaughtered animals when ample varieties of grains, salads, root and herbs, and when yogurt, cheese, nuts and fruits are readily available almost everywhere you go. Abstaining from poultry, meat and fish is for many a natural and healthy way to eat. What is more, a tasty, well-balanced vegetarian diet sould not at all be costly.

Re. Faintness and Hypotension. Persons with hypotension (i.e. “low blood pressure”) may feel light headed or faint when first learning to hold the breath during āsana or prānāyāma practice. One should not be alarmed by this: it is common. If you ever feel faint while practicing yoga, lie down on your back and take a short rest. From then on follow two simple rules. 1) Do not practice holding the breath (kumbhaka) while performing āsanas and prānāyāma. 2) Keep your eyes open while performing āsanas. With regular practice the feeling of faintness will probably stop. Then you can practice holding the breath.

SOME TIPS ON YOGA TECHNIQUE

1. Yoga exercises should always be performed slowly and softly, never with quick or jerky movements. Never sway or rock your body. Yoga should be done with beauty and grace. Don’t forget to rest in between the various āsanas by lying on your back for a few moments, shoulders and head on your folded towel.

2. Breathing should always be done through the nose. It should be natural. Never strain your neck or facial muscles. Breathing should be silent and as smooth as silk. It is suggested that you practice deep abdominal breathing at all times during your āsana practice. If possible, you should practice it in your daily life until it becomes an unconscious habit. As a result, you will hardly ever catch a cold.

3. Remember: Meditation and yoga are not separate things. All the while you are practicing yoga, you should think of your body as the basis of your meditation. Think to yourself, ‘My body … my meditation.’

anuloma viloma pranayama (alternate nostril breathing)

The science of breath has its foundations in the control of prana or vital energy. The important starting exercise for the student of yoga is the alternate breathing exercise, known as Anuloma Viloma Prānāyāma. The reason for doing alternate breathing is that the breath alternates between two nostrils. You can easily find this out for yourself by placing your palm near the nostrils. One of the nostrils will always be partially blocked, and the flow of air in and out of the lungs will be mainly through only one of the nostrils. If a person is in normal health, the breath will alternate approximately every hour and fifty minutes. This normal period of breath alternation is established only when one has perfected prānāyāma, starting with alternate nostril breathing.
In the vast majority of persons, this change of the breath from one nostril to the other varies a great deal, owing to such conditions as unnatural living habits, wrong diet, diseases and the lack of proper exercise. All these incorrect living habits have an effect on the breath, diverting it from its normal flow.According to yoga, the breath in the right nostril is said to be hot, while the flow from the left is cool. Therefore, symbolically, the right channel is known as “sun breath,” and the left channel is referred to as “moon breath.” The energy that flows through the sun breath produces heat in the body; this is catabolic, efferent and acceleratory to the bodily organs. Conversely, the energy that flows through the moon breath produces coolness in the body; this is anabolic, afferent, and inhibitory to the organs. When the breath continues to flow through one nostril for more than two hours, it is a symptom of derangement caused by excessive heat or cold. Consequently, if the sun breath is more active, the heat of the body increases and there can be mental and nervous disturbances. Conversely, when the moon breath is more active, the metabolic activity of the body becomes low, cold and lethargic, and mental activity is suspended.

This Alternate Nostril Breathing Exercise is mainly for maintaining equilibrium in the catabolic and anabolic processes in the body. According to yoga, when a person’s breath flows through only one nostril for hours without changing, it is a sign that some illness is at hand. This abnormal flow is caused by the ganglia of a particular nerve center being over-worked by a longer than normal flow of breath (or prana) in a particular center. The longer the flow of breath in one nostril, the more serious the illness will be.

Exercise 1 – Single Nostril Breathing

Sit in any one of the meditative poses (or sit on a chair in a pose called the Egyptian seat) keeping the spine, neck and head in a straight line. Close the right nostril with your thumb. Inhale slowly through the left nostril, counting mentally five times. Exhale through the same nostril while counting ten times. That makes one round. Exhalation time is always twice the inhalation time. The proportion is 1:2. Repeat this exercise fifteen to twenty rounds through the left nostril, keeping the proportion five seconds inhalation and ten seconds exhalation.

Now, close the left nostril with your right ring finger and little finger and inhale through the right nostril. Count five times for inhalation. Exhale through the right nostril while counting ten times. Repeat this fifteen to twenty rounds. Do not make any sound during inhalation. Apply the basic rule of low, mid and high breathing during inhalation. In exhalation, try to expel as much foul air as possible from the lungs. You should practice Exercise 1 for fifteen days and then slowly increase the proportion to six seconds inhalation and twelve seconds exhalation. Do not attempt the higher proportion until you are able to do the lower proportion very easily. This is the main rule in every breathing exercise. Always keep within your capacity and never overdo.

In Exercise 1, there is no retention. The purpose of inhaling and exhaling through one nostril is to correct wrong breathing habits. Unless one is able to do low, mid and high breathing perfectly and automatically, one should not attempt advanced prānāyāma. Practice Exercise 1, Single Nostril Breathing, for at least a month, even though you may feel the urge to increase the count or attempt Exercise 2. If you have a strong foundation, you can build a strong building.

Exercise 2 – Alternating Nostril Breathing

After a month of practicing Exercise 1, move on to the alternate nostril breathing. You no longer need to practice Exercise 1, single nostril breathing. Close the right nostril with your right thumb and inhale through the left nostril. Now close the left nostril immediately with your right ring finger and little finger. Remove your thumb from the right nostril and exhale through that nostril. This is a half round. Now without pausing, inhale through the right nostril. Close the right nostril with your right thumb and exhale through the left, as previously done. This makes one full round. The proportion of breathing in and out is 1:2, as in exercise no. 1, or six seconds inhalation and twelve seconds exhalation. The same general rules for Exercise 1 apply for Exercise 2.

Do fifteen to twenty rounds. When you are able without difficulty to do fifteen to twenty rounds at six seconds inhalation and twelve seconds exhalation, then increase to seven and fourteen seconds, and then to eight and sixteen seconds. These increases must be slowly undertaken. You should practice this exercise for two to three months before increasing to eight and sixteen seconds. Within this period, you can see tremendous change taking place in your body and mind. The breathing will become perfect, especially the movement of the diaphragm. The body will be light and the eyes will shine.

Exercise 3 – Full Alternate Breathing

In this third exercise, we include retention or holding of the breath. This is the only difference between the second and third exercise. The correct ratio between inhalation and retention is 1:4. But beginners are advised to follow the 1:2 ratio for a few months before taking up the 1:4 ratio. The minimum starting proportion is 4:8:8, or four seconds inhalation, eight seconds retention, and eight seconds exhalation. When you are holding the breath, you must close the right nostril with the right thumb, and the left nostril with the right ring finger and little finger. Do not use the index finger for closing the nostril because the magnetic current from that finger is polluted. In Sanskrit, inhalation is known as pūraka, retention as kumbhaka, and exhalation as rechāka.

Inhale the air through the left nostril while counting, mentally, four times. Retain the air while counting eight times. Exhale through the right nostril while counting eight times. Now without stopping, inhale through the right nostril, retain the breath, and then exhale through the left nostril, all with the same 4:8:8 proportion. This is one full round.

Full Alternate Breathing should be practiced daily, fifteen to twenty rounds. After a month, increase the proportion to 5:10:10. Increase it gradually until you reach 8:16:16. When you are able to do the 8:16:16 proportion, comfortably, then change the ratio to 1:4:2. Start with four seconds inhalation, sixteen seconds retention and eight seconds exhalation. Gradually work up to 8:32:16. It should take from eight to twelve months of practice to reach this timing. Do not try to rush it.

http://five-verbatim-teachings.blogspot.com/2005/11/yoga-practice-guidelines.html

Daoist Meditation

(Microcosmic Orbit)

Meditation – Gathering the Light
grafic from The Secret of the Golden Flower
Harvest/HBJ, New York and London, 1962 In addition to the purely mystical  Taoism of the Tao-te-Ching the one hand, and to village shamanism and magic on the other, there was a third spiritual tradition in China that has also been given the term “Taoism”.  This is a tradition of yogic transformation of the vital-force; the so-called “inner alchemy”, because it uses alchemical metaphors and purports to be a quest for immortality.  It is this esoteric Taoism which constitutes the native Chinese counterpart to Indian and Tibetan Tantra.and western Qabalah.

In the West, we tend to think (incorrectly so) of “alchemy” as an early precursor of chemistry. And even when seen from the spiritual perspective, alchemy still entails physical experimentation.

In China, “alchemy” was originally a search for immortality through various drugs, herbs, and chemicals. This is known as wai-tan, external alchemy, and was developed probably around the 4th century b.c.e., half a millenium before the earliest reference to alchemy in the West.

 Alongside this, and perhaps a little later, there developed nei-tan, internal alchemy, which was actually a sort of yoga or meditation-practice, not unlike Indian Tantra, which resembled external alchemy only in its terminology (the alchemical terms having a symbolic rather than a literal meaning). Internal alchemy had as its aim the cultivation of the life-force, and the consequent attainment of immortality of the personality.

 The basic premise of the the esoteric or nei-tan Taoists is that man has only a limited store of vital-force (ch’i).  This leaks away through day-to-day activities, and when it’s all gone, that’s it, the person’s dead.  But it is possible to make the ch’i go back inside, rather than outwards, and then up the spine to the crown.  This obviously is very like the Tantric Kundalini.  In ascending, the ch’i progresses through various stations, which are given exotic names like the Elixer-field, the Yellow Hall, the Heaven.  Now comes the difference with Shakta based tantra.  Reaching the top of the head, the ch’i then descends down the front of the body, down to the navel, and then around again, forming a complete circuit.  This circut is known as “The Circulation of the Light”, or “The Microcosmic Orbit”.

 

The Circulation of the Light

The microcosmic orbit
The ch’i is guided up the back, and then is brought down the front of the body, completeing the circuit
sketch from  Mantak and Maneewan Chia Awaken Healing Light of the Tao (Healing Tao Books, 1993), p.425.

Instead of a simple ascent of the life-force along the spine to the top of the head, as in Indian Tantra, the Taoist practitioners of “Internal Alchemy” (Nei-Tan) refer to a continual circulation of the ch’i (vitality principle) up the primary yang (positive), back or Governor Channel (tu mai or du mo) and down the primary yin (negative), front or Functional Channel (jen mai or ren mo) of the body.   This is called “The Circulation of the Light,” or “The Lesser Heavenly Cycle” (as opposed to the greater cycle of the rotation of stars and constellations) or “Microcosmic Orbit“.

However, Ferran Blasco Aguasca has pointed out to me (in an email) that the circulation along the Microcosmic Orbit and the circulation in the center running back and forth from perineum to crown are two different things. There are practices in Chinese Alchemy that emphasize working with the chong channel, the thursting or central channel, which seem to be more similar to what the Indian Tantrics refer to in kundalini yoga

The microcosmic orbit and the channels of control and function

A, G, D, J are the four cardinal points of the microcosmic orbit A-B, A-C, A-E, A-F are the four phases of ascent of positive fire in the channel of control G-H, G-I, G-K, G-A are the four phases of descent of negaative fire in the channel of function M = Heart O = Fire (in the stove – Tan Tien) grafic from Lu K’uan Yü, Taoist Yoga – Alchemy and Immortality,  Rider and Company, London, 1970, p.13

Once the circulation or orbit is established, the ch’i-energy is then guided inward to the centre of the body, where it is progressively refined and transmuted through three centres, the lower, middle, and upper “elixir fields” or tan t’iens; the goal being to create an immortal spirit body through which the adept can function on a higher plane of existence than the ordinary physical body.  Because of the emphasis on the dynamic flow and circulation of ch’i energy, very little importance is placed on the actual chakras themselves, these being at most points or stations of attention within the overall microcosmic orbit.  One can however associate the three tan t’iens – located below the navel, behind the solar plexus, and in the centre of the head – and the heart centre (sometimes also considered the middle tan tien) with chakras.

An excellent book on the basic practice of the Microcosmic Orbit, written in clear language for the modern-day person, is Awaken Healing Light of the Tao by Mantak and Maneewan Chia (Healing Tao Books, 1993).

http://www.kheper.net/topics/Taoism/index.html

The Lesser Banishing Ritual of the Pentagram

“There is a single main definition of the object of all magickal Ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of the Mysticism, Union with God.” -Aleister Crowley

The Lesser Banishing Ritual of the

Pentagram

Composed from various sources related to theHermetic Order of the Golden Dawn

by

Mazohir

Take a steel dagger in the right hand (or use the index finger). Face EAST.

Perform the Cabbalistic Cross as follows:

Imagine, at the first word intoned, a brilliant white light descend from above.

Touch the forehead and vibrate ATEH (thou art)

Imagine that same brilliant white light form a 6 inch diameter sphere just above the crown of your head.

Touch the middle of the solar plexus and vibrate MALKUTH (Kingdom)

Imagine a shaft of light descending from the Crown Sphere and descend to the feet where another 6 inch sphere expands just under your feet.

Touch the right shoulder and vibrate VE-GEVURAH (and Power)

Imagine a 6 inch sphere of brilliant white light appear just next to the right shoulder.

Touch the left shoulder and vibrate VE-GEDULAH (and Glory)

Imagine a shaft of light emerge from the right Sphere and cross your breast to expand and form another Sphere at your left shoulder.

Clasp the hands before you and vibrate LE-OLAHM (for ever)

At this point imagine clearly the cross of light as it extends through your body.

Hands as before, with the dagger between fingers, point up, vibrate AMEN

Note: Any image or figure traced in the air with the finger, dagger or other magical instrument, is to be imagined in brilliant scintillating white Light. In more advanced working, other colors may be used. Make sure that all images drawn are correct, as brilliant as possible, and complete. The beginning and end of a drawn Pentagram must come completely together.

Draw, in the air facing EAST, a banishing Earth Pentagram as shown in the diagram, and bringing the point of the dagger to the center of the Pentagram, vibrate the Name Y H V H (pronounced YAHD HEY VAU HEY)

Imagine that your voice carries forward to the LIMITS of the UNIVERSE.

Without moving the dagger in any other direction, trace a semicircle before you as you turn toward the SOUTH. Again trace the Pentagram, bring the dagger to the center of it, and vibrate the Name ADNI, (pronounced AH-DOH-NEYE)

Again, trace the semicircle with the dagger to the WEST, trace the Penta- gram, bringing the dagger to the center, and vibrate the Name AHIH, (pronounced EH-YEH)

Then, turn towards the NORTH, while tracing the circle, trace the Pentagram, bring the point of the dagger to the center and vibrate the Name AGLA, (pronounced either AH-GAH-LAH or ATAH GIBOR LE-OLAHM ADONAI)

Return to the EAST, completing tracing the circle of brilliant white Light, bringing the dagger point to the center of the EAST Pentagram.

Extend the arms in the form of a cross, say: BEFORE ME (then vibrate) RAPHAEL (pronounced RAH-PHYE-EHL)

Imagine a scintillating brilliant white Archangel in front of you and facing you. In his/her right hand is a magical Sword held with the point upright. The background is a pale, pure, bright yellow. Cherubs can be imagined near the Archangel. Imagine a gentle, refreshing breeze, cleansing and purifying the air.

Then, say: BEHIND ME (then vibrate) GABRIEL (pronounced GAH-BREE-EHL)

Imagine a scintillating brilliant white Archangel behind you and facing you, holding in their right hand an exquisite silver Chalice. He/she is standing on a Cerulean-blue ocean and dolphins or mermaids are nearby. Imagine feeling the mist and cool spray of the ocean breeze.

Then, say: AT MY RIGHT HAND (then vibrate) MICHAEL (pronounced MEE-CHYE-EHL)

Imagine a scintillating brilliant white Archangel at your right, facing you, and holding in their right hand a transparent scarlet red Wand with a scintillate pure diamond top. Waves of scarlet, red-orange and orange fire in the background. Also, SEKHMET, with a scarlet disk above her head, emerald green Uraeus, scarlet dress from just below breasts, tight-fitting, down to her ankles, is in the flames. She holds, in her left hand, a scarlet-red lotus wand. In her right hand, she holds an emerald-green ankh. Small black salamanders can be seen moving among the flames. Imagine you feel the heat and power emanating from the SOUTH.

Then, say: AT MY LEFT HAND (then vibrate) AURIEL (pronounced AWE-REE-EHL)

Imagine a scintillating brilliant white Archangel at your left, facing you, and holding between their hands a Disk with a scintillating white Pentagram in the center. The ground is russet-brown, the leaves of the trees are olive-green, there are black shadows from the trees in a number of places, and the light is citrine (light yellow-green.) Feel the solidity of the Earth, and imagine the odor of the leaves and muskiness of the ground.

Now, say: ABOUT ME FLAMES THE PENTAGRAMS, AND IN THE COLUMN SHINES THE SIX-RAYED STAR.

Imagine the complete circle of brilliant white light at whose quadrants are the 4 Pentagrams. At the center is the Cabbalistic Cross of Light extended through one’s body.

Repeat the Cabbalistic cross, and, according to some occultists, stamp your right foot at the conclusion of the complete operation. The Banishing Ritual of the Pentagram is performed preliminary to any magical operation and precedes the Invoking Ritual of the Pentagram.

Note: The subject of the vibration of Names of Power is discussed at length in other sources. The Names should be pronounced inwardly in the breath, vibrating it as much as possible and feeling that the whole body throbs with the sound and sends out a wave of vibration directed to the ends of the Earth, according to Regardie. Time and continuous practice of the Ritual, once in the morning prior to the Invoking Ritual, and once in the evening are standard recommendations, and will produce the desired result. There is no particular frequency or degree of volume that is suitable for every individual. Each person must practice to find the resonant vibration that will work for him/her. Some benefit can be obtained by listening to the chants of Tibetan Monks that can be found on cassette and CD. Other occultists assert that definite somatic effects will manifest when the vibrated Names are performed correctly, such as tingling in certain areas of the body. I believe it is important to vibrate the Names at the same time one imagines the Name in scintillate white Light, rushing upward thru the body and outwards toward the end of the Universe in the particular direction one is working with. It is important to pronounce the Names correctly and clearly and, according to Traditional Jewish sources, never pronounce the Names casually, but only in Holy or Theurgic Work. One is admonished to NEVER lower the hand or Magical Instrument while tracing the Circle or at any other time, unless specifically instructed to do so.

Copywrite © 1993 mazohir

Further notes on the Pentagram Ritual

1. As a form of communion with the Divine, the Invoking Ritual should be used in the morning (preceded by the Banishing Ritual), and the Banishing in the evening.

2. As an exersize in concentration: Seated in meditation or lying down, formulate yourself standing in a Magical Robe, holding the Magical Dagger. Imagine yourself in this form to go to the EAST, feel yourself there by mentally “touching” the wall, opening your “eyes”, stamping a “foot” on the floor, etc. Perform the Qabalistic Cross and Pentagram Ritual exactly as you would in physical reality, but perform it mentally, especially paying attention to vibrating the Names and holding images clearly in the mind. Observe the results in the Astral Light and, when complete, imagine your mental self to walk back and stand behind your physical body and will yourself to be reabsorbed into it.

3. As a protective barrier or to banish a negative force, obcessive thought or impure magnetism: Give a mental image [such as a hybrid being representing what the thought, force or entity feels like or how it affects you] to the force, obcessive thought, impure magnetism, or astral entity , project it with the Saluting Sign of a Neophyte (of the Hermetic Order of the Golden Dawn), and when the image is about 3 feet away, prevent its return with the Sign of Silence. (See Regardies: THE GOLDEN DAWN) Then imagine the image or form in the EAST, before you, and perform the BANISHING RITUAL of the PENTAGRAM, seeing it dissolve mentally on the other side of the Ring of Fire, with the Pentagrams at the four Quadrants. If advanced enough, different Elemental Banishings appropriate to the Element associated with the thought, energy, or entity may be used, otherwise, the Earth Banishing Ritual of the Pentagram is used.

4. The history of the Pentagram Ritual is somewhat obscure, according to recent occultists. No other operations like it devolve from antiquity, says Regardie, although some form must necessarily have been used for banishing. According to Regardie, Eliphas Levi makes the first reference to the Pentagram Ritual in TRANSCENDENTAL MAGIC: “The sign of the Cross adopted by the Christians does not exclusively belong to them. It is also Kabbalistic and represents the oppositions and tetradic equilibrium of the Elements. There were originally two methods of making it (the Cross); one reserved for the priests and initiates, the other set apart for the neophytes and profane. Thus, for example, the initiate, raising his hand to his forehead said: ‘Thine is’, then brought his hand to his breast, saying: ‘the Kingdom’, then, transferred his hand to the left shoulder saying: ‘Justice’, and finally, to the right shoulder, saying: ‘and Mercy’. Then, joining his hands together, added: ‘through the generating age’. TIBI SUNT MALCHUT ET GEBURAH ET CHESED PER AEONAS – a sign of the cross which is absolutely and splendidly Kabbalistic, and which the profanations of the Gnosis have entirely lost to the official and militant church. The sign made in this manner should precede and terminate the Conjuration of the Four”. That Levi’s work is the first place that Regardie finds reference to the Ritual is not surprising since, according to LEGENDA DES FRERES AINES DE LA ROSE CROIX: Levi was the 52nd Imperator of the Rose Croix, succeeding Lord Bulwar Lytton, 51st Imperator, author of ZANONI, and succeeded by W. Wynn Westcott, 53rd Imperator of the Rose Croix, Supreme Magus of the Societas Rosicruciana in Anglia, and one of the founding Heads of the Hermetic Order of the Golden Dawn.

5. Tradition, still used in Tibetan and Orthodox Jewish Kabbalistic circles, holds that Names of Power should be vibrated , not merely spoken. Occultists affirm that the student must discover this mode of pronouncing the Words him/herself, since no two individuals are alike and can produce the same vocalization. Some have used a high-pitched, even shrill voice, to appropriate effect, while others affirm a deeply resonated pitch or one that is slightly higher than ordinary vocalization is most suitable. Some individuals even vary the pitch during an Operation. Regardie, in THE MIDDLE PILLAR, affirms that each syllable should be evenly vibrated, no syllable being accentuated at the expense of another. A number of occultists claim that the test of the proper “vibrating of the Names” is that it should should be felt in every part of the body, particularly in the hands and the soles of the feet, where a distinct “tingling” sensation will be felt upon vibrating the Names and Words forcibly, but not necessarily loudly. Qabalistically, the manifestation of Power and Light emanating downward on the Tree of Life, begins in the Cardinal Signs of the Four Elements and ends in the Mutable Signs that rule over the furthest extension of each Elemental Power or Light in each corresponding Qabalistic World. In the Microcosm or Man, the furthest extension of the Light of each Element occurs in his limbs. Viz: Virgo, in the hands; Gemini, in the arms; Pisces, in the feet; and Sagittarius, in the thighs or legs.

6. Different imaging of the Archangels at the four Quadrants of the Universe have been described by various contemporary occultists. One has already been given, which uses background colors and imagery that is consonant with Hermetic and Rosicrucian Philosophy concerning the four Elements and their Inhabitants. Other imaginings involve the use of the Magical application of the Laws of vibrating opposites, such as imagining the Archangels to be clothed in garments of contrasting opposite colors that correspond to the Element of a particular Quadrant. Another imaging involves the analysis of the Hebrew letters that comprise the Name of the Angel, Archangel or other entity. For Raphael, the 1st letter, RESH, is attributed to the Sun, so that the head of Raphael has a Solar Glory about it; the 2nd letter, PEH, is attributed to Mars, so that the body of Raphael is Martial in appearance; and finally, the ALEPH-LAMED or EL which concludes the Name is attributed to Elemental Air and Libra. This indicates that, according to at least one occultist of note, the images should weild the Sword and the Balance, the Sword being the weapon of Air and the Balance attributed to Libra. Initially, the student should imagine only what he/she is capable of imaging clearly and brilliantly. At first, the forms will appear to be static, almost posterlike images, but will gradually take on a “living” quality of their own. Instead of seeing, for example, an Archangel robed in scarlet red and emerald green as if merely painted on a card, the student will perceive a feeling, a sensation that “a power, an intelligence” exists in the form he/she is imagining. The robes may move and scintillate like shot silk, having a peculiar vibratory appearance. The student may “feel” the Element of the Archangel to manifest itself: in moving breezes for AIR; the cool sensation of the Ocean mist, for WATER; the powerful heat and Light for FIRE; and the solidity, stability and muskiness for the EARTH Element. The inhabitants of the Elements may appear on their own, as Salamanders for FIRE; Undines or Mermaids for WATER; Sylphs or Churubic-like figures for AIR; and small Gnome-like beings for EARTH. Some of the techniques involve slight knowledge of Hebrew letters and their Qabalistic correspondences in the Tarot, which some esotericists assert to be the pictorial representation of the Tree of Life extended in the Four Worlds. These techniques can be used at a later time, and incorporated when one has mastered the Hermetic/Qabalistic knowledge found in various authors on Occult Philosophy. Manly Palmer Hall, although encyclopedic in his knowledge concerning the Hidden Wisdom, was very cautious when giving explicit instruction involving MAGIA. Regardie and authors connected to the secret teachings of the Hermetic Order of the Golden Dawn, such as Dion Fortune, Paul Foster Case, Ann Davies, A.E. Waite, and others were at times suggestive, sometimes obscure, purposefully or otherwise, and sometimes quite open in revelation. A number of those authors were violating their Magical Oaths of that Order by disclosing certain Knowledge, others were intentionally veiling their knowledge, while others knew little but pretended to know much. The prudent student must be on their guard and practice skepticism in regard to much that has been published on “occultism”. Other authors, sworn to secrecy at initiation into various Orders, such as Papus, Eliphas Levi, Stanislaus de Guita, and others, included intentional “blinds” to lead the profane or uninitiated away from true Gnosis.

To trace the Earth Banishing Pentagram, according to certain occultists, use a small, straight-bladed steel dagger, or index finger of the right hand, or a wand, bring the outstreched right arm over and down to the left side, to a point in front of the body corresponding to just about the middle of the thigh. Move the arm and hand straight upwards to a point directly above the head as far as the arm will reach. Descend straight down towards the right side of the body, coming to the point in front of the right thigh that would correspond to the same point on the left side of the Pentagram. These movements will have traced a large inverted “V”, about 2-3 feet high. Move the outstreched arm over towards the left to slightly above the left shoulder, as far to the left as your arm will go. Then, trace it horizontally, straight across to a point just above the right shoulder and as far as the arm went to the left, but no further, trace the line to the right. And last, bring the arm and hand straight down, diagonally, to connect back to where you started from. This last part is very important, according to a number of occultists: that the complete connection of the beginning and ending of the lineal drawing of the Pentagram, both in the imagination, and as drawn by the Magical Weapon is ABSOLUTELY CRITICAL. This is true of all lineal figures traced in the Astral Light.

http://www.kheper.net/topics/Hermeticism/LBR.htm

Zazen Meditation Practice

http://www.mro.org/zmm/teachings/zazeninst.pdf

Tendai Practices

Tendai Practices

The Tendai school is known for a wide variety of practices, handed down from Chih’i , Saicho, Annen and others. By tradition, the practices currently observed by monks in training on Mt. Hiei in Japan have served as a template for practices in North America. And while practices have been adapted to meet the changing needs of priests and lay practitioners, they remain essentially unchanged. A description of several practices follows:

Meditation

The meditation method, shikan, is based on the teachings of Chih-i and used by Saicho. Shi (shamatha-calming the mind) meditation is the fundamental practice of “just sitting.” Letting thoughts arise and fall away without grasping onto or being swept away by them calms the mind and develops peace and equanimity. Shamatha is practiced during the first period of the meditation service.

Kan (vipashyana-discerning the real) meditation is designed to lead the practitioner to intuitively experience the “true nature” of reality, without judgment, preconception or wishful thinking. Several varieties of vipashyana meditation are noted below:

• The Five Classic Meditations: These are practiced as antidotes for the various “poisons” including; 1. Following the breath against dispersion; 2. Suffering and Compassion against anger; 3. Ten Decreptitudes (death and decomposition of the body) against desires; 4. Five Elements against conceit; and 5. Dependent Causation against spiritual confusion (ignorance).
• Contemplations: In these experiences, the meditator is guided to contemplate a particular distinction, a passage of sutra, or some other aspect of doctrine.
• Guided Visualizations: In this type of meditation the leader guides the meditator through the use of visual imagery. For example, a bodhisattva manifestation such as Avalokitesvara is visualized in order to manifest her qualities.
• Koan Practice: The koan, a question with no logical answer, is used to frustrate the intellect and allow direct experience to become apparent.
• Loving-Kindness: Specifically to bring love, good will, kindness and compassion for all sentient beings to overcome division and hatred. This meditation may include contemplation and visualization.
• Chanting: While not often thought of as “meditation”, chanting sutra or mantra are included to bypass the intellect and allow the content to sink deeply into the meditator’s being.
• Kinhin: Walking meditation in a slow, deliberate fashion or at a rapid pace brings meditative awareness ‘off the cushion’ and into the world, and serves as a bridge between formal practice in the shikando and the practice of everyday life.

Ritual and Esoteric Practices

Ritual practice involves body, speech and mind, thus opening additional channels for spiritual development. While participating in group ritual, proper comportment becomes a devotional practice, showing respect and gratitude for the opportunity to practice. By moving in harmony with others, a group-mind is developed which eclipses one’s desire for autonomous existence. The chants and recitations contain, express and convey dharma teachings. Most importantly, the practices are consciously performed for the benefit of others and not for one’s own well-being.

Ritual also includes use of mudra (hand-gestures) and mantra (phrases, generally in Sanskrit) that contain the essence of a particular Buddha, Bodhisattva, or dharma practice. By performing these gestures and reciting the phrases, one is imbuing one’s being with those qualities and acts as a conduit for them so they may be experienced by other sentient beings. Again, the underlying intention is that the practice is performed for the benefit of others.

The Daily Liturgy is in itself a complete ritual practice and contains elements common to other rituals a practitioner may learn. It includes Goshimbo (offerings and purification), Samborai (refuge), Sangemon (repentance), Kaikyoge (recited before sutra, study and work practice to express gratitude for the opportunity to hear the dharma and to remind oneself of the rarity of this opportunity), the Heart Sutra (a succinct statement on the nature of shunyata and an expression of the Middle Way), deity visualization, Hogo (a veneration of the lineage whose existence enables us to practice in this way and which we will maintain so that future generations will have the same opportunities we have had) and Soeko (transference of merit).

The Morning Service is one of two daily services. It is an extended repentance practice based on the teachings of the Lotus Sutra and, like all ritual, is performed for the benefit of all sentient beings. In addition to repentance, the Morning Service contains elements of devotion, offerings, and sutra chanting and the use of mudra and mantra.

The Evening Service is the second service performed on a daily basis. It is a veneration of Amitabha and was developed from Pure Land teachings that came from China and were later reified in Japan. Like the Morning Service it, too, contains devotional practices, offering, sutra chanting and use of mudra and mantra.

Other esoteric practices, for ordained, advanced practitioners, include Goma (a fire purification ceremony), meditation of the Taizo-kai (Womb-world) and Kongo-kai (Vajra) Mandalas, and Juhachi-do, the foundational practice that forms the basis for the others.

Devotional Practice

While ritual and esoteric practices contain devotional elements, several practices are explicitly devotional in nature. Additionally, esoteric practices require long periods of concentrated study, typically limiting the number of practitioners who may access them. For example, those practitioners considering taking formal vows as priests will perform 108 prostrations, three times a day, while chanting the appropriate mantra, for the first three years of their attendance at training sessions or until ordination. The prostrations are a veneration of the Buddhist path and a means of expressing gratitude for the opportunity to study and practice. Performed by the group in harmony, the formal prostrations develop a sense of shared experience and community. After ordination, priests may continue this practice if they desire. However, this devotional practice, like many others, may be useful for other practitioner at certain times.

Nembutsu is a Pure Land practice reciting the name of and visualizing Amitabha Buddha while circumambulating in a clock-wise direction. It can lead to experiential wisdom in the non-intellectual realm and is performed by advanced students for the equivalent of a meditation period to realize and manifest Amitabha’s qualities. Western practitioners may find this form of devotional practice unusual and difficult, especially because it requires significant energy and perseverance.

Shomyo practice is devoted to the practice of singing sections of various rituals and services in the formal Japanese style. Many of the sections of the Morning and Evening Rituals have now been translated into English for the shomyo practice. Shomyo is normally performed by priests in Japan. However, this truly moving practice may now be performed by lay people willing to attend a series of workshops and regular rehearsals.

Devotional practices such as prostrations, Nembutsu and shomyo practice develop faith, gratitude and positive emotions. They allow one to set aside the personal self and express appreciation for one’s present condition and the opportunities it provides for transformation. This is true even in those circumstances conventionally seen as negative, leading to a greater ability to maintain equanimity regardless of surrounding conditions.

Study

While the essence of the Dharma must be experienced, there is a wealth of written material covering philosophy, history, the arts, sutra (words of Shakyamuni Buddha and important disciples) study, commentary, scholarly research, and rules of conduct. We are the beneficiaries of 2,500 years of Buddha Dharma, 1,500 years of T’ien-t’ai and 1,200 years of Tendai Buddhism. The writings of past masters and present scholars summarize this experience and make it available to us. Study prepares the ground for practice in a Western context where, unlike students in Asia, we often ask our teachers, “Why?” or “How come?” or “What does this mean?” Study and questioning support and provide deeper understanding of Tendai practices, meditation and ritual.

Kaihogyo

The kaihoyo is a full-day event, walking meditation through the country-side, for a distance of about 17 miles. Kaihogyo practice too, is based upon Chih-i’s method of samadhi while constantly walking and follows the similar practice held on Mt. Hiei. Meditation in motion out-of-doors offers fertile ground for myriad contemplations and includes esoteric practice, devotion and veneration of nature. It is also a pilgrimage and practitioners discover sacred spots and often stop for the recitation of mantra and the visualization of deities.

Body Practice

Body practice is incorporated into the other practices such as Nembutsu and is done while walking, doing prostrations while chanting, and kaihogyo. The body, along with the faculties of speech and mind is yet another channel by which to experience and manifest the dharma. By engaging all three simultaneously, the effect is synergistic, each reinforcing the other. Practitioners often find that one channel seems more beneficial than another, but practicing all three simultaneously will yield a balanced development.

Work Practice

Cleaning bathrooms, sweeping floors, cleaning the Shikando and butsudan, grounds-work or any other daily task may be seen as work practice if accomplished in a mindful way. Accomplishing the task itself is a secondary benefit. A practitioner must be present in the work task, noticing when the mind travels elsewhere, when emotions arise and, when these things occur, must return awareness to the activity at hand. Paying attention to what is actually being done trains the mind to be in the ‘here and now’ and develops equanimity which transforms the hindrances of the mind into their corresponding wisdoms.

Other Practices

In general, the Tendai practitioner follows the Eight-fold Path, the Six Paramitas and is engaged in a variety of community projects to relieve the suffering of sentient beings. A Tendai practitioner keeps the Five Precepts, striving to live a healthy lifestyle, to do no harm and to live in harmony with the environment.

http://www.tendai.org/i_tendai_buddhism/practices.html

AQAL

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Integral Theory

Integral themes: AQAL Integral ecology Integral politics Integral psychology

Influences on integral theory: James Mark Baldwin Jean Gebser Jürgen Habermas Erich Jantsch Rupert Sheldrake

Integral artists: Alex Grey Stuart Davis Integral organizations: Integral Institute

In the Integral theory of Ken Wilber, AQAL stands for “All quadrants, all levels”, and equally connotes “all lines, all states, all types”. An account or theory is said to be AQAL, and thus integral (inclusive or comprehensive), if it accounts for or makes reference to all four quadrants and four major levels in Wilber’s ontological scheme, described below.

Contents [hide] 1 The AQAL framework 1.1 Quadrants 1.2 Lines, streams, or intelligences 1.3 Levels or stages 1.4 States 1.5 Types 2 Theory of truth 3 Recent work: eight indigenous perspectives 4 Critique 5 Notes 6 External links

//

[edit] The AQAL framework

[edit] Quadrants

Upper-Left Quadrant (UL) “I” Interior-Individual Intentional e.g. Freud	Upper-Right Quadrant (UR) “It” Exterior-Individual Behavioral e.g. Skinner
Lower-Left Quadrant (LL) “We” Interior-Collective Cultural e.g. Gadamer	Lower-Right Quadrant (LR) “Its” Exterior-Collective Social e.g. Marx

Each holon, or unit of reality that is both a whole and a part of a larger whole, has an interior and an exterior. It also exists as an individual and (assuming more than one of these entities exists) as a collective. Observing the holon from the outside constitutes an exterior perspective on that holon. Observing it from the inside is the interior perspective, and so forth. If you map these four perspectives into quadrants, you have four quadrants, or dimensions (these are unrelated to the three spatial dimensions).

To give an example of how this works, consider four schools of social science. Freudian psychoanalysis, which [interprets people's interior experiences, is an account of the interior individual (or, in the diagram, the upper-left) quadrant. B. F. Skinner's behaviorism, which limits itself to the observation of the behavior of organisms, is an exterior individual (upper-right) account. Gadamer's philosophical hermeneutics interprets the collective consciousness of a society, and is thus an interior plural (lower-left) perspective. Marxist economic theory examines the external behavior of a society (lower-right).

Thus all four pursuits – psychoanalysis, behaviorism, philosophical hermeneutics and Marxism – offer complementary, rather than contradictory, perspectives. It is possible for all to be correct and necessary for a complete account of human existence. Wilber has integrated these four areas of knowledge through an acknowledgement of the four fundamental dimensions of existence. Further, these four perspectives are equally valid at all levels of existence.

[edit] Lines, streams, or intelligences

According to Wilber, all holons have multiple lines of development, or intelligences—in fact, over two dozen have been observed. They include cognitive, ethical, aesthetic, spiritual, kinesthetic, affective, musical, spatial, logical-mathematical, karmic, etc. One can be highly developed cognitively (cerebrally smart) without being highly morally developed (as in the case of Nazi doctors). However, Wilber acknowledges, you cannot be highly morally developed without the pre-requisite cognitive development. So not all of the developmental lines are ontologically equivalent.

[edit] Levels or stages

The concept of levels follows closely on the concept of lines of development. The more highly developed you are in a particular line, the higher level you are at in that line. Wilber’s conception of the level is clearly based on several theories of developmental psychology, including: Piaget’s theory of cognitive development, Kohlberg’s stages of moral development, Maslow’s hierarchy of needs, Erikson’s stages of psychosocial development, and Jane Loevinger’s stages of ego development.

The simplest categorization that Wilber uses contains four levels:

• Body (or gross realm; Buddhist Nirmanakaya)
• Mind (or subtle realm; Buddhist Sambhogakaya)
• Soul (or causal realm; Buddhist Jnanadharmakaya stage of the Dharmakaya)
• Spirit (or nondual; Buddhist Svabhavikakaya stage of the Dharmakaya)

Another scheme describes the ethical developmental line:

• Egocentric (similar to Carol Gilligan’s ‘Selfish’ stage)
• Ethnocentric or Sociocentric (Gilligan’s ‘Care’ stage)
• Worldcentric (Gilligan’s ‘Universal Care’ stage)
• Being-centric (Gilligan’s ‘Integrated’ stage)

Within each broad stage, there are sub-levels. Spiral Dynamics is one theory that elaborates on these sub-levels.

Another broad organization of the levels contains three categories:

• pre-personal (subconscious motivations)
• personal (conscious mental processes)
• transpersonal (integrative and mystical structures)

This organization reveals more of Wilber’s synthesizing activity. Freudian drives, Jungian archetypes, and myth are pre-personal structures. Empirical and rational processes are at the personal level. Transpersonal entities include, for example, Aurobindo’s Overmind, Emerson’s Oversoul, Plato’s Forms, Plotinus’ nous, and the Hindu Atman, or world-soul.

The exceptional feature of Wilber’s approach is that, under this methodology, all of these mental structures — subconscious, rational, mystical—are considered complementary and legitimate, rather than competing in a zero-sum conceptual space. And that is perhaps Wilber’s greatest accomplishment — the opening up of a space wherein more ideas, theories, beliefs, and stories can be considered true, responsible, and acceptable.

Many criticize the strict hierarchical nature of Wilber’s conception of the level. But consider, for example, the hierarchical nature of matter itself. Sub-atomic particles are composed of quarks. Atoms are made of sub-atomic particles. Molecules are made of atoms. Cell organelles are made of molecules, etc. This is similar to how Wilber conceives of levels. One must attain the lower levels before the higher levels because the higher levels are constituted by the lower level components. Thus, when represented graphically[1], the levels should appear as concentric circles, with higher levels transcending but also including lower ones. Wilber also attacks the equating of hierarchy with patriarchy using a similar line of argument.

As Wilber remarks in the CD interview Speaking of Everything: “This can all be done deductively”. In other words: ‘I could be wrong about the precise characteristics of some or all of the stages or levels. But nonetheless, it’s clear that psychological and cultural development follows a pattern, and that pattern is always from more partial to more whole.’

[edit] States

A state is basically a level that is attained only temporarily. Once you have unlimited access to a state of consciousness, then it is a permanent structure, or a developmental level.

States of consciousness include: waking, dreaming, dreamless sleep, and nondual. (In the mystical traditions of which Wilber is a part, these four states correspond to four realms: gross, subtle, causal, and nondual.) Thus it is theoretically possible for someone at a low cognitive level to experience an advanced mystical state.

[edit] Types

These are valid distinctions that are not covered under Wilber’s other categorizations. Masculine/feminine, the nine Enneagram categories, and Jung’s archetypes and typologies, among innumerable others, are all valid types in Wilber’s schema. Wilber makes types part of his model in order to point out that these distinctions are different from, and in addition to the already mentioned distinctions: quadrants, lines, levels and states.

[edit] Theory of truth

Wilber observes that there are multiple aspects to existence, and that each has its own truth-standard, or test for validity, as follows:

	Interior	Exterior
Individual	Standard: Truthfulness (sincerity, integrity, trustworthiness)	Standard: Truth (correspondence, representation, propositional)
Collective	Standard: Justness (cultural fit, rightness, mutual understanding)	Standard: Functional fit (systems theory web, structural-functionalism, social systems mesh)

1. Exterior individual – “We check to see if the proposition corresponds with or fits the facts, if the map accurately reflects the real [exterior] territory… if we cannot disprove it we may assume it is accurate enough. But the essential idea is that… my statement somehow refers to an objective state of affairs, and it fairly accurately somehow corresponds with those objects or processes or affairs. [...] All of which is fair enough and important enough, and I in no way deny the general importance of empirical representation. It’s just not the whole story…”
2. Interior individual – if we look at the actual interior of an individual [entity], then we have an entirely different type of validity claim. The question here is not, is it raining outside? The question here is, When I tell you it is raining outside, am I telling you the truth or am I lying? You see, here it is not so much a question of whether the map matches the objective territory, but whether the mapmaker can be trusted…. you can always check and see if it’s raining… Interior events are located in states of consciousness, not in objective states of affairs, and so you can’t empirically nail them down with simple consensus location. I might lie to you. I might lie to myself. I might misrepresent and not know it.”
3. Interior collective – “The subjective world is situated in an intersubjective space, a cultural space… without this cultural background… I wouldn’t have the tools to interpret my own thoughts to myself. So here the validity claim is not so much objective propositional truth, or subjective truthfulness, but intersubjective fit. This cultural background provides the common context against which my own interior thoughts and beliefs will have some sort of meaning, and so the validity criteria here involves the “cultural fit” [of a statement] within this background… What is so remarkable about common understanding is not that I can take a simple word like “dog” and point to a real dog and say “I mean that.” What is so remarkable is that you know what I mean by that. [So it is] a matter of how we arrange collectively, our ethics, morals, laws, culture, group or collective identities, background contexts…”
4. Exterior collective – “The main validity claim is functional fit, how entities fit together in a system… So in systems theory you will find nothing about ethical standards, values, morals, mutual understanding, truthfulness, sincerity, depth, integrity, aesthetics… It describes the system in purely objective exterior terms, from without. It doesn’t want to know how collective values are intersubjectively shared in mutual understanding. Rather, it looks at how their objective correlates functionally fit in the overall system.”

“All four of these are valid forms of knowledge, because they are grounded in the realities of the nature of every holon. And therefore all four of these truth claims can be confirmed or rejected by a community of the adequate [those competent in that knowledge]. They each have a different validity claim which carefully guides us, through checks and balances, on our knowledge quest. They are all falsifiable within their own domains, which means false claims can be dislodged by further evidence….”^[1]

[edit] Recent work: eight indigenous perspectives

In Wilber’s recent work (after 2004), he sometimes refers to “eight indigenous perspectives”, rather than the four quadrants outlined above. One can offer separate interior and exterior accounts of, for example, the interior individual dimension. He offers Buddhist accounts of meditative states as an example of the former, and Spiral Dynamics (a theory of human development) as an example of the latter. These interior and exterior accounts apply to all four quadrants, resulting in eight indigenous perspectives.

[edit] Critique

Wilber’s AQAL theory has been criticized as too unilinear of a progression. Also, some of his examples have been criticized as not actually constituting components of the respective systems.^[2].

[edit] Notes

1. ^ Table and quotations from: Ken Wilber, A Brief History of Everything, 2nd edition, ISBN 1-57062-740-1 p. 96–109
2. ^ http://www.kheper.net/topics/Wilber/AQAL_critique.html

[edit] External links

• AQAL Spiral Theory, AQAL theory mapped into a spiral

Retrieved from “http://en.wikipedia.org/wiki/AQAL“

Categories: Integral theory | Ken Wilber

This page was last modified 22:11, 23 July 2007.

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