Post by WalksInSpirit on Mar 6, 2006 23:09:33 GMT -5
Secret Of The Golden Flower: 03-05-06
This ancient esoteric treatise was transmitted orally for centuries before being recorded on a series of wooden tablets in the eighth century. It was recorded by a member of the Religion of Light, whose leader was the Taoist adept Lu Yen (also known as Lu Yen and Lu “Guest of the Cavern”). It is said that Lu Tzu became one of the Eight Immortals using these methods. The ideas have been traced back to Persia and the Zarathustra tradition and its roots in the Egyptian Hermetic tradition
The Great One is the term given to that, which has nothing above it. The secret of the magic of life consists in using action in order to achieve non-action. One must not wish to leave out the steps between and penetrate directly. The maxim handed down to us is to take in hand the work on the essence. In doing this it is important not to follow the wrong road.
The Golden Flower is the Light. What color has the light? One uses the Golden Flower as an image. It is the true power of the transcendent Great One. The phrase, "The lead of the water-region has but one taste," refers to it. The work on the circulation of the Light depends entirely on the backward-flowing movement, so that the thoughts are gathered together (the place of Heavenly Consciousness, the Heavenly Heart). The Heavenly Heart lies between sun and moon (i.e., the two eyes
Therefore you only have to make the Light circulate: that is the deepest and most wonderful secret. The Light is easy to move, but difficult to fix. If it is allowed to go long enough in a circle, then it crystallizes itself: that is the natural spirit -body. This crystallized spirit is formed beyond the nine Heavens. It is the condition of which it is said in the Book of the Seal of the Heart: Silently in the morning thou fliest upward.
But when the work is started, one must press on from the obvious to the profound, from the coarse to the fine. Everything depends on there being no interruption. The beginning and the end of the work must be one. In between there are cooler and warmer moments, that goes without saying. But the goal must be to reach the breadth of Heaven and the depths of the sea, so that all methods seem quite easy and taken for granted. Only then do we have it in hand.
The seeming discrepancies in the sequence of the charkas and endocrine centers, is the manner in which the energy flows, rises up the spine. The hormonal secretions flow into the blood stream stimulating the adrenal, the energizer. A determinate is made by the mind set as to how the energy is to be disseminated.
In selfless acquiescence, the energy is directed to the creative reproductive center. With the motive of Christ mindedness, the energy begins the ascent. The energies move, not by direction, but mindset. As secretions are fed into the blood stream, stimulations to the glands in sequential pattern occur~
1The focus is ever to the Christ. Breathing patterns are rhythmic and deep. The energy rises on the inhalation. The energy rises again to the adrenal, then to the lydig, where the energy exchange is from the cerebro-spinal system to the autonomic system, which incorporates the blood flow, breathing pattern and heart rate. These balance and are in order, for optimum functioning.
The transference of energy from the spiritual body through the physical body is best accomplished by the use of the Lords Prayer as the mind set. This allows the raising of consciousness through the centers without activating patterns, which we have imposed on these centers by self-serving attitudes and actions. The raising of the energies through the center enhances whatever urges and desires these points of contact represent to us. faults If the mind set is focused on the rather then the virtues, the faults then are enhanced. . We may be aware of energy exchanges, physical sensations, We may be aware of energy exchanges, physical sensations,
All holy men have bequeathed this to one another: nothing is possible without contemplation. When Confucius says: knowing brings one to the goal; or when Buddha calls it: the view of the Heart; or Lao Tzu says: inward vision, it is all the same.
Anyone can talk about reflection, but he cannot master it if he does not know what the word means. What has to be changed by reflection is the self-conscious heart, which has to direct itself toward that point where the formative spirit is not yet manifest. Within our 6 ft. body, we must strive for the form, which existed before the laying down of Heaven and earth.
If today people sit and meditate only one or two hours, looking only at their own egos, and call it contemplation, how can anything come of it?
The two founders of Buddhism and Taoism have taught that one should look at the end of one's nose. But they did not mean that one should fasten one's thoughts to the end of the nose. Neither did they mean that, while the eyes were looking at the end of the nose, the thoughts should be concentrated on the yellow middle.
Wherever the eye looks, the heart is directed also. How can the glance be directed at the same time upward (yellow middle), and downward (end of the nose), or alternating, so that it is now up, now down? All that means confusing the finger with which one points to the moon with the moon itself.
What is really meant by this? The expression, "end of the nose," is very cleverly chosen. The nose must serve the eyes as a guiding line. If one is not guided by the nose, either one opens wide the eyes and looks into the distance, so that the nose is not seen, or the lids shut too much, so that the eyes close, and again the nose is not seen.
But when the eyes are opened too wide, one makes the mistake of directing them outward, whereby one is easily distracted. If they are closed too much then one makes the mistake of letting them turn inward, whereby one easily sinks into a dreamy reverie.
Only when the eyelids are sunk properly halfway, is the end of the nose seen in just the right way. Therefore it is taken as a guiding line.
The main thing is to lower the eyelids in the right way, and then allow the Light to stream in of itself, without trying to force the Light to stream in by a concentrated effort.
Looking at the nose serves only as the beginning of the inner concentration, so that the eyes are brought into the right direction for looking, and then are held to the guiding line; after that, one can let it be.
That is the way a mason hangs up a plumb line. As soon as he has hung it up, he guides his work by it without continually bothering himself to look at the plumb line. Fixating contemplation is a Buddhist method, which by no means has been handed down as a secret.
Fixating contemplation is indispensable; it ensures the strengthening of illumination. Only one must not stay sitting rigidly if worldly thoughts come up, but one must examine where the thought is, where it began, and where it fades out.
Nothing is gained by pushing reflection further, One must be content to see where the thought arose, and not seek beyond the point of origin; for to find the heart (consciousness), to get behind consciousness with consciousness - that cannot be done. We want to bring the status of the heart together in rest – that is true contemplation.
What contradicts it is false contemplation. This leads to no goal. When the flight of thoughts keeps extending farther, one should stop and begin contemplating. Let one contemplate and then start concentrating again.
That is the double method of strengthening the illumination. It means the circular course of the light. The circular course is fixation. The Light is contemplation. Fixation without contemplation is circulation without Light. Contemplation without fixation is Light without circulation.
One looks with both eyes at the end of the nose, sits upright and in a comfortable position, and holds the heart to the center in the midst of conditions (on the fixed pole in the flight of phenomena).
One looks with both eyes at the end of the nose, sits upright and in a comfortable position, and holds the heart to the center in the midst of conditions (on the fixed pole in the flight of phenomena).
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The Light is something extremely mobile. When one fixes the thought on the midpoint between the two eyes, the Light streams in of its own accord. It is not necessary to direct the attention especially to the central castle. In these few words the most important thing is contained.
