Category: Matter

Giving Carl Jung a Good Beating! (31.10.2025)

10/31/2025

OK Carl - Where Do You Want It?

Author's Note: Dear reader - I sincerely hope the following causes your mind to be both "socked" and "doubt" infested. After-all, you are not paying me for a service and I am not selling you any wares. Of course, we could dance this dance - as the internet is default set for commercial endeavour - but Ch'an is not that easy. It would be easy for you to give me money (and purchase my compliance) - but it is not so easy to permanently give away your greed, hatred, and delusion, ad clearly show me the empty mind ground. This is why the Ch'an Masters of old resorted to shock-tactics - a shout or a blow - as these actions "halted" the routine thought processes. Today, particularly with regards to writing, the same effect is achieved through the profane treatment of concepts. Fred, for instance, based his entire theory on a defunked (evolutionary) understanding of the development of the foetus in the womb - and when he was told about this - he refused to admit his mistake as his theory had already gained traction in the commercial and academic world. Freud, of course, was Jung's teacher. Becoming entangled in the thing the Buddha advocates becoming untangled from - is not the purpose of Ch'an training. Neither is making you feel "nice" about random words written upon a page. And here we are. ACW (31.10.2025)

Having studied with Richard Hunn, I was introduced to Richard Wilhelm’s extraordinary translation of the Book of Changes (I Ching) – which I later learned was originally rendered into Wilhelm’s native German – as the “I Ging”. What were we actually reading? Well, it turned-out that the English translation of Wilhem’s work is in fact a transliteration of his original German version. This might explain why Wilhelm quotes Carl Jung – who was also an ethnic German - although this time born in Switzerland. This is the pathway through which many of us in the West were introduced to Jungian thinking – which I did study for a number of years (although never officially). Richard Hunn had travelled to Zurich as he had been granted permission by Jung’s family to read Jung’s handwritten pages (omitted from his biography) that state he believed that rebirth might be real. His family asked for these pages to be removed as they felt such an idea might negatively impact his more scientific-thinking. Many years later, and after reading Frank J Sulloway’s excellent book entitled “Freud Biologist of the Mind – Beyond the Psychoanalytical Legend” – as well as many similar tomes – I realised just how off the mark this type of (psycho-therapeutic) thinking was - and remains.

Yes – such approaches to analysing the mind might assist some people with the negative aspects pertaining to their thought and emotional processes – but such schematics do little more than this. From a Buddhist perspective, it is the “balancing” of the delusional mind-set – or that way of looking at things that aligns greed, hatred, and delusion without ever questioning the presence or validity of these self-defeating entities. Placing aside the scientific issues arising from many of these psychological systems – the fact remains that the “delusional” mind-set as defined by the Buddha is a priori taken as “normal” and beyond any notion of “uprooting” or “transcendence”. Furthermore, linking mind development to commerce adds yet another layer of complication to a process that the Buddha taught free of monetary charge (the cost of training in the authentic Dharma requires a strict self-discipline). Can this type of expedient psychological training be useful? Yes – given that all the conditions are met which produces such an outcome.

But here is the massive contradiction to all this. Whereas a Buddhist Master (at least in the Chinese Ch’an tradition) must have attained a confirmed enlightenment before any teaching is undertaken – a psychotherapist can offer counselling when he or she possesses no more or no less mental stability than the next deluded individual. Simply paying for a course of academic training does not guarantee any profound or permanent alteration in the mind of the successful student. This is why many successful academics, even after years of successful teaching (or counselling in the case of psychologists), still retire to isolated Buddhist Temples to eventually get to grips with the greed, hatred, and delusion that continuously plagues their minds. An individual must think for themselves – so that they can permanently “stop” the thought processes on their own and through their own efforts – when given a proper meditative method to work with. This Dharma-process has nothing to do with money or status. Indeed, realising the empty mind ground is perhaps the lonliest undertaking in the world – and so it should be. If Jung had truly realised this understanding, then he would have known that rebirth simultaneously “exists”, “does not exist”, “exists and does not exist”, and “neither exists and does not exist”. There's nothing difficult about that to understand - now is there?

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Email: Deep, Middle, and Surface Mind! (16.7.2025)

7/16/2025

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Knowing what you know now - you can see just how careful he is being - when translating just the opening lines of the Dao De Jing. It is problematic and we must not allow quick or shallow interpretations. Many modern Chinese people are just as clueless as this is a specialised field.

Dear A

A story that sometimes comes to mind is something Richard Hunn once told me whilst visiting the UK (from Japan) in the early 2000s. He said that at one time in his life, he was living in a bed-sit - but one where other members in the house used to "walk" through his room during the day or night to access the toilet and kitchen, etc. He said that he used the situation to apply the huatou properly and to a greater depth - outside his comfort zone. He described the people entering, traversing, and leaving his living space as "waves" of phenomena arising, stabilising, and falling apart. He was able to distance himself from his physical surroundings as for most of the time, there was no urgency to "respond" to - or "interact" with - the people or circumstance. He was able to detach from the material circumstances around him - and "look within" - toward the empty mind ground. This is similar to the monastic position where everything is strictly controlled in the monastery - essentially an eternally repeating regimen where all basic needs are met - freeing the mind to move its awareness from the "outside" world to the "interior" of perception. Of course, this changes slightly with the hermit - who might live in a cave, at the foot of a tree, a hut, or some other remote place - free from any external support mechanism. Usually, a young monk trains in a monastery (where everything is provided) and progresses to living alone (with no support mechanisms).

Perhaps this is a progression to moving away from predicting or relying on preconceived outcomes. Lay and monastic are two-sides of the same coin with the empty mind ground underlying both manifestations (Vimalakirti). Again, "Neither attached to the void - or hindered by phenomena". The question becomes one of path of access - but the method (returning thoughts to their empty essence) is the same. Within China, the "Dao" (Way) is used interchangeably to refer to the "path" and the "destination". Sometimes, this distinction is subtle and the nuance is lost in translation. Still, Charles Luk, who read copious amounts of Daoist texts, and was of the opinion that the Dao De Jing is the essence of all Daoist teaching. Placing the opening chapters into into a coherent and relevant English-language context is still an ongoing process. Many shuffle the words around - copying one another's translations. The assumption is that what came before is "correct" and that these conventions simply require re-organising. The problem is that these "assumptions" may not be correct, precise, or even relevant. First principles must be re-established time and time again as a better understanding develops. Many are surprised, as they understandably work from a select number of translations - forming an integrative understanding - but when they see the original Chinese text and look at the literal meaning, quite often there is a slippage of meaning.

The problem with personal development within Ch'an is the detaching from the external, the penetrating of the empty mind ground within, and then the integration of the two - which is easier said than done. Many ignore this difficulty as its recognition might take away the momentum of developmental purpose. Even after penetrating the empty mind ground - and when living in the material world - "klesa" (defilements) bubble-up in the mid-mind (that is the cognitive space between the empty mind ground and the material world of perception in the fore-mind) as responses to phenomenal reality. These reactions, as you know, are good, bad. and neutral, and the bread and butter of everyday life. In other words, the waves of "change" are incessant, ongoing, and never-ending.As they unfold - we change and mature. Experience equals process. It is interesting that when people meet - they swap stories of "change" - perhaps this is the currency of human communication - and the reason the ancient Chinese people developed an entire Classical Text dedicated to its interpretation. The main text of the Book of Change (Yijing) the oldest parts - do not use the term "Dao" - which begins with the Commentaries associated with Confucius (or his disciples and followers - perhaps even relatives). I suppose everything has an origin.

Best Wishes

Adrian

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Venerable Old Master Xu Yun Dharma-Talk – Introduction & Pre-Requisites for Practicing Ch’an Meditation! (7.6.2025)

6/7/2025

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(Translated By Adrian Chan-Wyles PhD)

27.5.2017 – Source: Lineaage Transmission Network

“Give-up all attachments and do not give rise to a single thought.”

These are the prerequisite for practicing genuine Chinese Ch’an meditation. Now that we know this, how can we achieve this objective?

The first example involves the most karmically able - who will immediately cease their thinking-processes forever (achieving a permanent “stillness” of mind) - whilst directly perceiving the empty mind ground. The state of “no-birth” is then entered. Bodhi is attained in an instant (like a finger-snap) - without any hesitation. When all this happens correctly (and in good order) - no further words are required.

The second level of karmic-ability involves the cultivation of logic and reason as a means to eliminate the uncontrolled stream of thought, and to modify behavioural-patterns when interacting in the material world. This method possesses many stages that vary according to the character of the practitioner. There is seated meditation, physical discipline, and much additional thought on the subject when not meditating - as a means of building resolve and motivation to practice. It must be understood that the “Original Nature” is pure and clean from the very beginning - and cannot be polluted by any expedient thought or action. By cultivsting this type of “wisdom” (Bodhi) – all “troubles” (klesa) will eventually come to an end. Birth, life, death and nirvana are all false constructs.

These things are like insubstantial and non-permanent dust that cannot pollute the “True Nature”. Everything is a dream, and an illusion. The four elements of the body the mountains, the rivers, and the earth, all manifest and pass-away within the “True Nature” without staining the empty essence one iota. Cultivate non-attachment to all phenomena as it arises, manifests, and passes-away. Do not chase after life, death, reward, wealth, or any worldly activity. None of these things exist within the empty mind ground. Give-up right and wrong, like and dislike – and become like a dead tree stump – or a body with no reaction to (internal or) external stimulus. Remain indifferent to all things. This is how rhe root-cause of greed, hatred, and delusion is uprooted and the stream of consciousness “purified”.

All troubles and difficulties will automatically disappear. In this way all pain, discomfort, suffering, happiness, hunger, cold, fullness, warmth, honour, disgrace, life, death, misfortune, fortune, good or bad luck, disgrace, gain or loss, safety or danger - are all laid to aside. Only in this way can we say that we have let go of the force of (ignotant) karmic-habit that keeps us trapped in duality – continuously fixating over fleeting externals which produce human suffering. Once you let go - you must let go of everything - forever. This is called “letting go of all attachments”. When all attachments are let go, delusion disappears, discrimination does not arise, and attachment ceases. At this point, non-thought (“stillness”) is achieved, the perceived True Nature is bright - and expands throughout the physical body - and out into the environment without limit. At this point, all the conditions for effective Ch’an meditation are met. If you work hard to truly meditate and study, you will be able to see your empty mind ground and (expansive) True Nature.

Chinese Language Text:

https://read01.com/5k5zRa.htm

虛雲老和尚：禪修入門參禪的先決條件萬緣放下

2017/05/27 來源：傳承網

「萬緣放下，一念不生」是參禪的先決條件，我們既然知道了，那麼，如何才能做到呢？

上焉者一念永歇，直至無生，頓證菩提，毫無噦唆。其次則以理除事，了知自性本來清淨，煩惱菩提、生死涅磐皆是假名，原不與我自性相干，事事物物皆是夢幻泡影，我此四大色身與山河大地，在自性中，如海中的浮漚一樣，隨起隨滅，無礙本體，不應隨一切幻事的生住異滅，而起欣厭取捨，通身放下，如死人一樣，自然根塵識心消落，貪嗔痴愛泯滅，所有這身子的痛癢苦樂、饑寒飽暖、榮辱生死、禍福吉凶、毀譽得喪、安危險夷，一概置之度外，這樣才算放下。

一放下，一切放下，永遠放下，叫做萬緣放下。萬緣放下了，妄想自消，分別不起，執著遠離，至此一念不生，自性光明，全體顯露，至是參禪的條件具備了，再用功真參實究，明心見性才有分。

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Ch’an and the Original Yogic Asana! (3.10.2024)

10/3/2024

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Genuine Ch’an Buddhism is NOT an invention of Chinese (Confucian) culture – as one or two contemporary Japanese and Western academics assert. Neither is Chinese Ch’an Buddhism only preserved within modern Japan – as same academics claim through the false claim that Buddhism died-out in China. Indeed, the presence (and existence) of Master Xu Yun [1840-1959] tends to expose these incorrect interpretations for the nonsense they are. Furthermore, Master Xu Yun was far from being the only eminent Ch’an practitioner living in modern China. Perhaps the Japanese Establishment fails to appreciate the fact that Master Xu Yun personally witnessed the endless atrocities committed by the Imperial Japanese Military (the infamous “Kwantung Army”) in Southern and Central China between 1931-1945 (Master Xu Yun did not personally witness the same atrocities carried-out in the North-East area of China – but he certainly heard what was going-on in Manchuria). Post-1945 saw Japan quickly rehabilitated as a supposed bulwark against “Socialist” China by the US. And so, It would seem that expedient political considerations have been used to “direct” how academics should “think” and structure their distorted narratives. Throw all this misdirection away – as China is responsible for its own culture.

It is clear that Buddhism developed within ancient India and was transmitted into China in all its forms. As the historical Buddha dismissed the idea that an atman (soul) exists in the mind of a practitioner – and ths “atman” must be developed to unite the individual with Brahma (a theistic entity). The Buddha’s methodology rejected any direct link with Indian theistic religion. This allowed the Buddhist philosophy to be transmitted all over Asia into cultures that had no connection with Indian Hinduism – so that it could adapt to the local conditions without force or conflict. This is exactly what happened in China – where an incoming Indian philosophy (Buddhism) was peacefully integrated with Confucian (and later “Daoist”) ideology (the Ch’an dialogues are very similar to how Confucius discussed profound matters with his disciples). Confucianism gave Ch’an (Dhyana) its distinctly “Chinese” flavour. This method of Indian Buddhism grew out of the Rig Veda and the Upanishads – particularly the “Dhyana Yoga” or “Seated Meditation Self-Cultivation” of India’s ancient spiritual tradition.

Indian spirituality was so remarkably adaptive that it allowed for theism, atheism, non-theism, consciousness-development, and materialist-realisatiion, etc, with no contradiction whatsoever. Within India, a “materialist” attitude can be as spiritual as a “theistic” attitude - and this is a point that those living in the dualistic West need to study with considerable attention. For the ancient Indians, no perspective was permitted to exist outside of the all-embracing spiritual entity. Therefore, the Sanskrit term “āsana” (आसन) is expressed in the written Chinese language as “体位法” (Ti Wei Fa). Quite logically, the ancient Chinese scholars interpreted the Indian Sanskrit term of “āsana” (आसन) as:

1) 体 (Ti) = Physical Body

2) 位 (Wei) = Posture

3) 法 (Fa) = Law

A Chinese language encyclopaedia text regarding Yoga practice states (in-part) the following:

“Thousands of years ago, Indian Yogis sat quietly meditating in the forests of the Himalayas, as this was the original Yogic practice. Occasionally, these Indian Yogis, when not engaged within deep meditative absorption, observed wild animals performing their own natural bodily positions linked to feeding, survival, exploration, and sleeping, etc. Some of these Indian Yogis, to relieve the stiffness in their joints from days of seated meditation, copied these beautiful animal postures to pass their time alone. After deep observation, these Indian Yogis realized that nature nurtured (and taught) animals the skills to stay healthy, to be sensitive, and to stay alert, and at the same time gave various animals the innate methods to heal themselves, relax themselves, sleep, or stay alert and awake. These ancient Indian Yogis adapted these animal body postures and conducted experiments upon themselves. They discovered that these postures unlocked great health benefits for the human mind and body. Then, after deep intuition and judgment, they finally created a series of physical exercise systems, which they termed “Asana” - or “Yogic Posture”. Many of these thousands of asana yoga postures are named after animals, such as the Cobra Pose, Peacock Pose, Fish Pose, and Locust Pose, etc.

need to “sell” their art – they cannot emphasis the “true” or “original” Yogic practice as this would not be popular within a profit-orientated system. Why is this? The original Yogic practice, as described above, involved Yogic ascetics (Sannyasa - “those who dwell alone to get to the root”) who completely rejected society. These Yogic ascetics sat in seated meditation with the intention of focusing the power of the mind - so that a “new” human perception could be developed. This seated meditation (“Dhyana”) was designed to “see through” the material realm that humanity inhabits. Therefore, before the animals posture evolved – the original “asana” involved the Yogi only being seated with cross-legs and a straight-back. This “asana” was held (unmoving) for weeks on end, regardless of day or night, good or bad weather, or a safe or unsafe environment (even after physical death – this seated meditation posture was held).

The physical body was “stiiled” through sitting in meditation – so that the activity of the mind could be “stilled” whilst focusing the attention on the process of the “in” breath, the “transition” breath, and “out” breath. This is the original “Dhyana” Yogic practice that the Buddha used to attain his Enlightenment - and it is the method he transmitted as a means for others to realise their Enlightenment. This is the “Dhyana” method that Bodhidharma brought to China – and which became “Ch’an”. This is also the primary preserved in the Patanjali Sutra – whereas later – the Hindu practitioners developed the animal postures described above. The mind is powerful enough to transform the body - providing the body is already disciplined (and no longer permitted to do as it pleases by fulfilling its own natural appetites). Perhaps “sitting still” and “moving” in a constructive manner (as in holding the “animal postures”) represent two-sides of the same developmental coin.

Chinese Language Text:

https://baike.baidu.com/item/瑜伽体位法/6833418

几千年前，瑜伽行者在喜马拉雅山的森林中冥想、静坐时，偶尔观察野生动物，并且分享它们美妙的姿势，以打发他们独居的时间。经过深刻的观察，他们察觉大自然孕育、教导动物保有健康、灵敏、警觉的技巧，同时让各种动物天生具有治疗它们自己、放松自己、睡眠或保持清醒的方法。这些古早时候的瑜伽修行者根据这些动物的姿势并且亲身做实验，发现对身体有很大的益处，然后经过深刻的直观和判断，终于创造了一系列身体锻炼的系统，我们称之为Asana，亦即瑜伽体位法。这些几千种的asana瑜伽姿势，有许多是依照动物的名称来令名，例如：眼镜蛇式、孔雀式、鱼式、蝗虫式等等瑜伽。

English Language Reference:

Edward F Bryant: The Yoga Sutras of Patanjali, North East Press, (2009)

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Email: Empty Mind Ground Swept Clean By the 'Dust Whisk'! (16.1.2023)

1/16/2023

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During January 2023, Shi Da Dao Was Offered the 'Dust Whisk' By the CBA and Accepted On Behalf of the Well-Being of All Life-Forms!

Dear T

Thank you for your interesting email and much appreciated kind words.

If you can see the essence of each letter - then we have no business together. Master Xu Yun (1840-1959) exuded this understanding every moment - just in case. The 'hua tou' (word head) is the method whereby the 'essence' (or 'beginning') of each word-letter is clearly perceived as forming, emerging and presenting from within the empty mind ground. As the enquiry requires a certain investigative power - usually this is provided by the question 'Who?' - deployed in any manner that suits the individual. Master Xu Yun used the hua tou 'Who is dragging this corpse around?' Another effective hua tou is 'Who is hearing?' - the latter arising from the instruction contained within the Surangama Sutra (translated by my grand-teacher - Charles Luk).

Hearing in this context is not only everything that is heard with the ears - but all sensual stimulation - as all sensory stimulation arises (and returns) to the empty mind ground. Silent Illumination is nothing more than the empty mind ground - when it is fully realised, stabilised and the mind is fully extended. The hua tou 'stills' the mind (so that 'emptiness' within the head-mind is realised) - then, with further training - this realisation of 'emptiness' expands to penetrate the entire body and the environment. This is the extension of this realised 'emptness' throughout the interaction of the six-senses and the six-sense objects (that comprise the physical environment).

The three stages of Ch'an training within the Caodong School are:

1) Surface-mind movement - delusion and confusion (guest).

2) Realised 'stillness' and 'emptiness' of mind (host).

3) Expanded awareness - whereby 'stillness' and 'emptiness' expand to incorporate the 'form' (material world) and 'void' (underlying empty mind ground). (Host-in-Host).

These three basic levels of attainment can be further subdivided into five, eight, ten or even more stages - depending upon tradition. Another way of interpreting these three stages is:

a) Delusion (the normal everyday mind).

b) Relative enlightenment ('still' mind) a sense of 'peace' limited to the individual mind - Hinayana.

c) Complete enlightenment (fully 'expanded' and permanently purified mind and senses) - Mahayana.

None of this should be of too much concern for you. If the words and letters are not returned to the empty mind ground - then we can exchange words all day long - and nothing much will happen. Recently, I was given a 'dust whisk' - imagine that! Utter madness - and yet I did not refuse it - even more unbelievable!

All Best Wishes

Adrian

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Knowing When and How to Move...

5/12/2021

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Endless Compassion Embedded Within 'Movement' and 'Stillness'...

Knowing when to ‘assert’ and when to ‘give-way’ are important attributes for any spiritual traveller. As human-beings, we can find ourselves in all kind of circumstance as the day unfolds and our life progresses. Much of this will be mundane, but occasionally reality will take a shocking turn for the worst! No one saw the Covid19 pandemic arriving and virtually everyone was taken by surprise – despite numerous horror films over the years expressing narratives involving dystopic futures on a planet ravished by some type of illness, plague or other torturous device! Usually, such story-lines involve society collapsing back into an armed feudalism where brutality is the order of the day. Only the strong survive by preying on the weak. Of course, due to poverty and asymmetric economic development around the world, many people already live in these hellish conditions. I would add that even within the so-called ‘civilised’ areas of the world – killing and barbarity still exists – although it is hidden to a far greater extent (like a bad dream that people would rather forget).

Through Inner 'Stillness' Others Are Inspired to be 'Free'!

Most people grow-up in the world learning to survive. Indeed, this is a crucial and necessary skill. It is not the skill of the huntsman or gathering skills of the scavenger – but rather the ability to navigate the character and personality of our fellow human-beings. Children can be cruel and adults can be deceptive – for many these observations are facts of life. This imbalance in the inner and outer environment must be dealt with in one way or another. Ch’an is not an easy undertaking because it requires a devoted self-effort to take on our own inner world before we set about attempting to make changes in our outer worlds. Many will attack and ridicule any attempt at self-discipline – but for the world to be a better place – self-discipline is exactly what is required. Looking within with clarity and steadfastness eventually develops to looking without with wisdom and knowledge!

The 'Empty Mind Ground' Penetrates All-Things!

Our personal circumstance can vary wildly through our lives. Many will experience poverty, homelessness, abuse and all kinds of deprivations – whilst others will experience only affluence and relative well-being, etc. The point is that regardless of the differences that define our outer existence, the empty mind ground is exactly the same for all beings! Master Xu Yun (1840-1959) lived a life continuously ‘gazing’ at the empty mind ground without any deviation whatsoever! More to the point – Master Xu Yun integrated his expedient self (or that which will eventually fall away) with the permanent and ever-present empty mind ground! Regardless of the situation he found himself in, or the circumstances he had to traverse – Master Xu Yun judged human reality not from the ego infected with greed, hatred and delusion – but rather from the pure and clean empty mind ground which underlies all reality and permeates the universe without end! Knowing where to place oneself in the phenomenal world - so as to maximise compassion, wisdom and loving kindness – is exactly possessing the skill of ‘moving’ and remaining ‘still’ in all situations!

A Beautiful 'Arctic' Fox Communicated 'Mind-to-Mind' With Master Xu Yu...

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A Guiding Note on Essential Bodhisattvahood

2/3/2020

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The Buddha explains clearly, in every expression of his teaching, that consciousness and physical matter are not two different things, even though they may be viewed as two distinct expressions of the same underlying reality. This understanding avoids the traps of ‘idealism’ and gross ‘materialism’, which are both declared errors by the Buddha. It is not that the mind does not exist, or that the physical world does not exist – both definitely do within an interpretive context – but that attachment to one view or the other is unhelpful when it comes to meditational development and the cultivation of wisdom. Furthermore, within the Four Noble Truths, it is clear that ‘consciousness’ in the chain of becoming has ‘physical matter’ as its basis (I.e. matter, sensation, perception, thought formation and conscious awareness). If this was not the case, this chain would read ‘conscious awareness’, ‘thought formation’, ‘perception’, ‘sensation’ and ‘matter’ - but it does not. This is the error made by DR DT Suzuki in his commentary upon the Lankavatara Sutra, which is perpetuated by those who think the Yogacara School is ‘idealist’ - when in fact the founders of this school begin their analysis by firmly stating that they agree with the Buddha when he says that the human mind is ‘impermanent’. Besides, genuine Buddhist training is as much in the mind as it is in the body, with ‘sila’ (morality) being the control of thought and physical behaviour. The ‘stilling’ of the mind is as important as the ‘stilling’ of the body, although the former supersedes the latter with regard to transformation and perception thereof. However, for a human mind to be functional, it must be existent within a living body. As to what might happen ‘before birth’ and ‘after death’, the Buddha remains ‘silent’, with many people utilising the metaphysics of religion to fill in this void...

The body is disciplined so that the mind may be ‘focused’. The Buddha teaches a type of Yoga, or at least a path that is recognisably ‘Yogic’ in origination. One of the first lines of the Patanjali Sutra reads ‘Yoga is the restriction of the fluctuations of consciousness.’ (Feuerstein 1989). Yoga is also an umbrella term used to describe a profound mind and body training that generates a permanent psycho-physical transformation. This is not a ‘subjective’ delusion, as the Buddha warns against this misidentification of inner awareness, and neither is it a hedonistic attachment to external pleasures (or pain) depending upon the conditionality of an individual. The Buddha advocates a non-identification with thought (and feeling), and a detachment from all physical sensation. Although there is a stage whereby the mind becomes free of surface thought (and a ‘stillness’ is experienced), nevertheless, eventually the process of thought is re-born in the mind but in an entirely ‘new’ manner which no longer ‘obscures’, ‘confuses’ or induces any form of ‘suffering’, etc. (The post-enlightenment situation is controversial and open to debate.)

Being a ‘Bodhisattva’ requires an individual to become truly ‘universal’ in perception, understanding and empathy. The conundrum of personal suffering must be solved before the suffering of the entire world can be taken on without any form of hindrance. To be a genuine Bodhisattva, is to be able to take responsibility for every single mode of suffering that exists in this world and the worlds beyond. Universal suffering is not limited to only that which humans feel – but necessarily includes ALL suffering everywhere. Furthermore, the committed Bodhisattva willingly takes on the suffering of past, the present and the future. The ‘intention’ is to be with those who are experiencing suffering, and to spiritually offer support and sustenance to help them through that which most would find difficult to experience or even face. How this is to be achieved is entirely dependent upon circumstance as there is no single method that meets all requirements. This is not an easy ability to achieve or function to perform. This is why Buddhist monastics in China take the ‘Bodhisattva Vows’ as well as the ‘Vinaya Discipline’ as part of their spiritual responsibilities.

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Giving Carl Jung a Good Beating! (31.10.2025)

Email: Deep, Middle, and Surface Mind! (16.7.2025)

Venerable Old Master Xu Yun Dharma-Talk – Introduction & Pre-Requisites for Practicing Ch’an Meditation! (7.6.2025)

Ch’an and the Original Yogic Asana! (3.10.2024)

Email: Empty Mind Ground Swept Clean By the 'Dust Whisk'! (16.1.2023)

Knowing When and How to Move...

A Guiding Note on Essential Bodhisattvahood

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