Literati Tradition: Neidan Meditation

[Scott R. Brown]

Greetings..

Hi Scott: Of course it's ALL Tao.. it cannot be otherwise.. my reference is to the "generally expressed desire" toward unifying our experiences in a manner consistent with a harmonious existence.. but, your critique is a consistent expression of Tao, and appreciated for its consistency..

Be well..

Hi Bob,

It is a contrivance to attempt to unify "our experiences in a manner consistent with a harmonious existence". Harmony does not consist of "a desire to be harmonious" and then working towards it. Harmony as a principle occurs naturally, of itself, when we “get out of the way” of Tao and “allow it to occur”. Harmony naturally occurs because Tao seeks balance, or IS balance, or maintains balance as an inherent principle of Te.

Once we contrive to create or acquire Harmony we pursue an arbitrarily determined definition. We impose our own idea of what we think Harmony “should” be onto Tao. Having said that, the concept of Balance/Harmony is illustrated by Yin-Yang and observed by direct experience to reflect a rhythmic alternation between two contrasting principles. It is not a still point or fixed condition. It involves both conflict and no-conflict. Balance is maintained when the contrasting principles alternate between their extremes. There is no still point between the two.

Error occurs when we try to project our desire to avoid the unpleasantness of conflict onto Tao by clinging to the desire for a constant condition of no-conflict. By preferring one over the other we actually participate in contriving a condition that will result in a return to the contrasting/opposing principle. The more we cling to one of the contrasting principles the more likely the return will involve a catastrophic/abrupt return.

[TaiChiBob]

Greetings..

LOL, Scott.. and, occasionally, reducing everything to its neutral position discounts the "Tao of Desire", as it is also no less Tao.. desire is unavoidable, wise application of it is Tao.. unwise application is Tao.. attachment is Tao.. contriving is Tao.. Desire for harmony is more beneficial than desire for harm.. embracing one's desire as a naturally occurring expression of self is Tao.. resistance to desire is Tao.. i seek the benefit, the most functional expression of "who i perceive myself to be"..

Be well..

[Scott R. Brown]

Hi Bob,

LOL!! You got me there, LOL!!

[Doc Stier]

Here's an old translation of a Taoist Classic which presents an interesting perspective on the subject of 'harmony' for those who may not have read it previously.

Doc

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Classic of the Harmony of the Seen and the Unseen

Translated into English by James Legge, 1891


If one observes the Way of Heaven, and maintains Its doings (as his own), all that he has to do is accomplished.

To Heaven there belong the five (mutual) foes, and he who sees them (and understands their operation) apprehends how they produce prosperity. The same five foes are in the mind of man, and when he can set them in action after the manner of Heaven, all space and time are at his disposal, and all things receive their transformations from his person.

The nature of Heaven belongs (also) to Man; the mind of Man is a spring (of power). When the Way of Heaven is established, the (Course of) Man is thereby determined.

When Heaven puts forth its power of putting to death, the stars and constellations lie hidden in darkness. When Earth puts forth its power of putting to death, dragons and serpents appear on the dry ground. When Man puts forth his power of putting to death, Heaven and Earth resume their (proper course). When Heaven and Man exert their powers in concert, all transformations have their commencements determined.

The nature (of man) is here clever and there stupid; and the one of these qualities may lie hidden in the other. The abuse of the nine apertures is (chiefly) in the three most important, which may be now in movement and now at rest.

When fire arises in wood, the evil, having once begun, is sure to go on to the destruction of the wood. When calamity arises in a state, if thereafter movement ensue, it is sure to go to ruin.

When one conducts the work of culture and refining wisely we call him a Sage.

For Heaven now to give life and now to take it away is the method of the Tao. Heaven and Earth are the despoilers of all things; all things are the despoilers of Man; and Man is the despoiler of all things. When the three despoilers act as they ought to do, as the three Powers, they are at rest. Hence it is said, 'During the time of nourishment, all the members are properly regulated; when the springs of motion come into play, all transformations quietly take place.'

Men know the mysteriousness of the Spirit's (action), but they do not know how what is not Spiritual comes to be so. The sun and moon have their definite times, and their exact measures as large and small. The service of the sages hereupon arises, and the spiritual intelligence becomes apparent.

The spring by which the despoilers are moved is invisible and unknown to all under the sky. When the superior man has got it, he strengthens his body by it; when the small man has got it, he makes light of his life.

The blind hear well, and the deaf see well. To derive all that is advantageous from one source is ten times better than the employment of a host; to do this thrice in a day and night is a myriad times better.

The mind is quickened (to activity) by (external) things, and dies through (excessive pursuit of) them. The spring (of the mind's activity) is in the eyes.

Heaven has no (special feeling of) kindness, but so it is that the greatest kindness comes from It.

The crash of thunder and the blustering wind both come without design.

Perfect enjoyment is the overflowing satisfaction of the nature. Perfect stillness is the entire disinterestedness of it. When Heaven seems to be most wrapt up in Itself, Its operation is universal in its character.

It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself.

The stupid man by studying the phenomena and laws of heaven and earth becomes sage; I by studying their times and productions become intelligent. He in his stupidity is perplexed about sageness; I in my freedom from stupidity am the same. He considers his sageness as being an extraordinary attainment; I do not consider mine so.

The method of spontaneity proceeds in stillness, and so it was that heaven, earth, and all things were produced. The method of heaven and earth proceeds gently and gradually, and thus it is that the Yin and Yang overcome (each other by turns). The one takes the place of the other, and so change and transformation proceed accordingly.

Therefore the sages, knowing that the method of spontaneity cannot be resisted, take action accordingly and regulate it (for the purpose of culture). The way of perfect stillness cannot be subjected to numerical calculations; but it would seem that there is a wonderful machinery, by which all the heavenly bodies are produced, the eight diagrams, and the sexagenary cycle; spirit-like springs of power, and hidden ghostlinesses; the arts of the Yin and Yang in the victories of the one over the other:--all these come brightly forward into visibility.

[chessman71]

Doc,
That was a particularly nice piece from Legge. He's one of my favorite translators. I also find it interesting that he was a Christian missionary.

Pieces like that provide a nice context for the neigong. Without them, the practice can veer off into personal tangents fairly quickly. I'm finding the philosophical writings definitely have a place in the practice.

[Doc Stier]

Perhaps you'll also like these excerpts from Mr. Legge's translation of the Wai Wu.


Wâi Wû, or 'What comes from Without Translated by James Legge

What comes from without cannot be determined beforehand. When wood is rubbed against wood, it begins to burn; when metal is subjected to fire, it melts and flows. When the Yin and Yang act awry, heaven and earth are greatly perturbed; and on this comes the crash of thunder, and from the rain comes fire, which consumes great locust trees The case of men is still worse. They are troubled between two pitfalls, from which they cannot escape. Chrysalis-like, they can accomplish nothing. Their minds are as if hung up between heaven and earth. Now comforted, now pitied, they are plunged in difficulties. The ideas of profit and of injury rub against each other, and produce in them a very great fire. The harmony of the mind is consumed in the mass of men. Their moonlike intelligence cannot overcome the inward fire. They thereupon fall away more and more, and the Course of Tao, which they should pursue, is altogether lost.

We see from this that wisdom is not without its perils, and spirit-like intelligence does not reach to everything. A man may have the greatest wisdom, but there are a myriad men scheming against him. Fishes do not fear the net, though they fear the pelican. Put away your small wisdom, and your great wisdom will be bright; discard your skillfulness, and you will become naturally skillful. A child when it is born needs no great master, and yet it becomes able to speak, living among those who are able to speak.

It is the penetrating eye that gives clear vision, the acute car that gives quick hearing, the discriminating nose that gives discernment of odours, the practised mouth that gives the enjoyment of flavours, the active mind that acquires knowledge, and the far-reaching knowledge that constitutes virtue. In no case does the connexion with what is without like to be obstructed; obstruction produces stoppage; stoppage, continuing without intermission, arrests all progress; and with this all injurious effects spring up.

The knowledge of all creatures depends on their breathing. But if their breath be not abundant, it is not the fault of Heaven, which tries to penetrate them with it, day and night without ceasing; but men notwithstanding shut their pores against it. Words are employed to convey ideas; but when the ideas are apprehended, men forget the words.

Edited by Doc Stier