Category: Spirit

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

7/16/2025

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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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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The Dharma That Cannot Be Transmitted! (17.5.2023)

5/17/2023

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Many Years Ago We Constructed a Wikipedia Page for Richard Hunn (Wen Shu) and Trust the True Spirit of the Dharma Will Be Upheld!

Richard Hunn (Wen Shu) was NOT keen on any notion of ‘Transmitting’ the Ch’an Dharma. This coincided with his attitude of NOT wanting to be associated with any particular University, Publisher or Dharma Group, etc. I agree with this approach. Dogma, idealism and superstition has nothing to do with genuine Chinese Ch’an Buddhist practice. What an individual does with their mind (and body) regarding attitudes and opinions held concerning life, politics, culture or everyday activities – has absolutely NO interest for the genuine Chinese Ch’an Master! This attitude is encountered time and again throughout the Tang, Song, Yuan, Ming and Qing Dynasties Ch’an writings of Imperial China – with Master Xu Yun (1840-1959) carrying-on this attitude into the post-1911 era of ‘modern’ China!

If the Empty Mind Ground Is NOT Genuinely Realised - Then NO Formal Act of 'Transmission' Will Rectify this Situation!

Obviously, I have NOTHING to transmit. Teaching is simply taking the conditions that already exist – and turning the awareness of the enquirer back toward the ‘empty mind ground’ from which all perception arises (and ‘returns’ according to the Chinese Ch’an tradition) - this is a ‘transmission’ in a general sense – but such an interaction cannot be interpreted as an individual in the West being granted ‘Transmission’. Within Chinese culture, such ‘Transmission’ was Confucian in origin and often travelled within birth families and specific name clans – very seldom (if ever) was a ‘Transmission’ initiated ‘outside’ the family (as ‘outsiders’ could not be trusted to use the family secrets of spirituality, science and martial arts properly).

This is the 'Snow Peak' Temple (雪峰寺 - Xue Feng Si) - Founded by Ch'an Master 'Yi Cun' (义存) During 894 CE - And Is Situated in the Nan'an ('Southern Peace') Area of Southeast Fujian Province. Wherever You Are - the 'Empty Mind Ground' Must Shine Through!

Later, when the ‘Transmissions’ of (related) ‘Father to Son’ was adjusted to accommodate (non-related) ‘Masters to Disciples’ - outside ‘Transmissions’ (separate from the Confucian birth-process) was developed. This is the agency of continuation from generation to generation preserved within the Chinese Ch’an tradition. Birth-relationship is replaced with a ‘strict’ attitude of ‘respect’ and the maintaining of ‘good’, ‘correct’ and ‘appropriate’ decorum, behaviour and deportment. Even within ‘modern’ China – this is a difficult interaction to a) perform and b) achieve. The standards for keeping the mind and body permanently ‘clean’ night and day and is often viewed as being far too difficult for the average individual to meet. As ‘Transmission’ is NOT a game and given that ‘Transmission’ within the Chinese Ch’an tradition is NOT the same as ‘Transmission’ within the Japanese Zen tradition – it is obvious that when the Chinese Ch’an tradition ‘flows’ into the West – it is NOT the case that ‘Transmission’ can easily be applied.

'Form is Void - Void Is Form.' Buddhia - Heart Sutra

The empty mind ground must be ‘realised’ (not an easy task) and ‘maintained’ in every situation (an even more unlikely achievement). I have experimented with ‘Transmission’ in the West – but have found that as soon as the event unfolds – an IMMEDIATE ‘dropping away’ of all interactive effort, respect and continuation occurs. This means that the crucial and inherent energy is diminished, sullied and obscured - and the Ch’an lineage loses its clarity, understanding and ability to ‘free’ others. This explains ‘why’ I have eventually WITHDRAWN all so-called ‘Transmissions’ as a means to emphasis the recorded activities of the Chinese Ch’an Masters – written down in China and translated into English by Charles Luk [Lu Kuan Yu] (1898-1978). Granting Chinese language Dharma-Names and formally ‘Welcoming’ individuals into the ‘Lineage’ - does NOT constitute a ‘Transmission’. As helping others is a key element of the Bodhisattva Vow – I do NOT wish to inadvertently ‘damage’ the Chinese Ch’an tradition entrusted to me – by generating what amounts to a ‘dysfunction’ of transmission.

'I Do NOT Know You - Because You Do NOT Know Yourself.'

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Richard Hunn - Pre-1991 - Living the 'Host' Position!

11/8/2021

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Richard Hunn Never Deviated from the 'Host' Position regardless of the Chaos of the 'Guest' Position!

A number of people have enquired about Richard’s life in the UK pre-1991. Like everyone who lives within lay-society, life tends to have its ups and downs. The life of Richard Hunn was no different. He was born in 1949 – a time in the UK that still had ‘rationing’ and when the country was still recovering from the devastation of WWII! When he passed in 2006, he was 57-years-old and if he were alive today – he would be 71-years-old! The point is that physical life goes on through its various cycles and whether we go on with it is a matter of genetics, personal choices and events in the world which are beyond our control. Richard was married in the UK in the early 1970s and eventually had two children. He had many adventures in this segment of his life and knuckled-down to a) realize the empty essence of his mind under the guidance of Charles Luk (1898-1978) and b) perfect his translation skills of the Chinese language into English. Of course, Master Xu Yun (1840-1959) passed away in his 120th year when Richard was just ten-years-old – whilst Charles Luk passed away at the age of 80-years-old in 1978 when Richard was 29-years-old. Between 1978-1991 (13-years) Richard raised a family and perfected his extraordinary perceptual and linguistic skills. As with many other people living in the world of ‘red dust’ - personal relationships often evolve into new areas of being which no longer involve compatibility on the physical, emotional, psychological and spiritual planes – and this is exactly what happened between Richard and his then partner. Despite going through the turmoil of a failing relationship (which had many peculiar aspects to it) Richard Hunn never once mentioned this when communicating the ‘host’ position to me over a three-year time period.

Always emphasized in his words was the realization of the ‘empty mind ground’ - and nothing else (c. 1989-1991). I would only find out the true extent of the physical chaos when Richard and I became good friends around 2000 (as opposed to just ‘Master’ and ‘Student’), and he would spend hours telling me details to be recorded and stored away for future reference. A young man named Mark Dunlop had escaped from being held as a sex-slave in the bedroom of ‘Dennis Lingwood’ (during the late 1980s) - the founder of the ‘Friends of the Western Buddhist Order’ (FWBO) - and made his way to the Norwich home of Richard asking for help. Following this, the FWBO launched a highly aggressive hate-campaign against Richard Hunn for daring to expose Dennis Lingwood as being a sexual predator. In the 1960s, Lingwood had been an ordained Theravada Buddhist monk in India, but had been caught sexually abusing young boys when he was on the morning begging rounds in the local impoverished villages. The Indian Authorities had him ‘Deported’ back to the UK where Christmas Humphreys (the ‘QC’) and Head of the Buddhist Society used his influence as a freemason to prevent Lingwood from facing the judicial consequences of his crimes. Even today I am contacted by more and more people who have subsequently fallen prey to Lingwood’s sexual offending! As Lingwood lived in the Norwich area – this is where the FWBO Cult was then based (to escape the controversy of Lingwood’s sex-offending, the group has since changed its name to ‘Triratna’).

On top of this, a local Catholic priest had informed Richard’s then partner that the moral safeguards protecting the dignity of individuals in the community did not apply to Richard – as he was a ‘non-believing’ heathen. This allowed any and all kinds of outrageous behaviour to ensue premised mostly upon a mindset motivated by raw ‘jealousy’ and a sense of intense inner ‘weaknesses and lack of ‘self-control’. Although their many incidents recorded, one that stands out is that a rich businessman impressed with Richard’s Ch’an instruction had come to visit Richard in his Norwich home to discuss the handing over of the deeds to a large country house situated in the Irish countryside. The house was to be given to Richard ‘free’ providing it could be used as a Centre for the practice of authentic Chinese Ch’an. The owner had experienced the other schools in the West and found them wanting. As Richard was sat discussing the transaction with the businessman – a loud smashing and crashing could be heard from outside. As the two ran outside to see what was happening – they found Richard’s then partner striking the windows, mirrors and bodywork of the businessman’s brand-new car with a hammer! Of course, the deal with the house fell through!

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Email: Did the Ven. Yin Guang (1861-1940) Practice Martial Arts?

5/16/2021

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Dharma Master Yin Guang (印光法师 ) - 1861-1940

Dear David

Thank you for your interesting question.

Biography of Ven. Yin Guang (Chinese)

https://baike.baidu.com/item/印光法师/10945693?fromtitle=印光大师&fromid=232596

In this general (standard) biography of Ven. Yin Guang - there is no mention of martial arts training. I cross-referenced this research with the following two alternative biographies of Ven. Yin Guang:

http://fodizi.net/fojiaogushi/23420.html

https://www.sohu.com/a/438399677_385282

Again, there is no reference of martial arts practice. However, sometimes martial arts practice is so obvious, familiar and run of the mill in China that biographers sometimes do not think to include it in biographies. Ven. Yin Guang was very ill and bedridden in his teenage years - where he studied Confucian texts with his brother. He does not seem to have had the strength in his youth to have practiced martial arts. The question is whether he learned martial arts later in his life? Master Xu Yun (1840-1959) had a number of students who practiced Shaolin martial arts (Master Ti Guang, Master Hai Deng and Master Shao Yun, etc). I suspect there were many more, and my friends in China state that Master Xu Yun practiced a 'higher' form of martial arts but forbade anyone from talking about it! Perhaps a similar situation exists for Master Yin Guang - a teacher who was highly respected by Xu Yun!

Best Wishes

Adrian

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Adding ‘Strength’ to Spiritual Lineages!

3/27/2021

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The Spiritual Strength of Master Xu Yun (1840-1959)

Master Xu Yun (1840-1959) inherited all Five Schools of Ch'an Buddhism. So respected was his spiritual attainments that he was even transmitted lineages that he had not formally trained within - but whose teachers recognised that his depth of insight, humility and compassion fully equalled the divine levels of attainment that their schools demanded! In other words, without going out of his room, he knew all things (to quote the 'Book of Changes'). Chinese culture is very different to that of the modern West - despite the obvious similarities and intersections.

Dharma Picture Transmitted By Richard Hunn (1949-2006)

Within the schools of Chinese spirituality - individuals can live very long periods time - and lineages can be passed from long-dead Masters to living Teachers and Practitioners! There is no need to justify any of this, it is just how things are - pure and simple. Lineages are like streams that flow into mighty rivers and then the sea! A genuine lineage should have a compelling force all of its own that propels adherents toward the intended spiritual goal! A true lineage is like an ever-moving conveyor-belt that moves everything along - continuously - and in the same direction! We must all set a good example for our colleagues, students and descendants! If we cultivate virtue and set a good example - then by our pure actions we are 'adding' momentum to the lineages we represent!

Genuine Compassion 'Transcends' Species!

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Self-Cultivation as Daily Improvement

3/4/2021

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Thank you God - For Bringing Me Where I Did Not Want To Go...

Dedication: To Father-Abbot Robert - White-Robed Monks of St Benedict

Charles Darwin’s theory of evolution through natural selection is elegant. Sometimes individuals mistakenly assume that evolution moves only in one direction only – as if for change to be valid it must be ‘progressive’ in a non-stop trajectory of development. The reality is something quite different. In fact, evolution occurs just as much by ‘regression’ as it does by ‘progression’ - such is the random nature of its unfolding. The human big-toe, for example, is actually a ‘deformed’ thumb similar that found on the human-hand today. At one time in human development, an early version of ‘us’ could climb trees and hold onto branches with the minimum of effort early in our development – similar to chimpanzees and other extant monkeys. However, when early humans took to pedal walking upright (along the ground), the thumbs on the ‘lower hands’ quite literally ‘devolved’ into a far more rigid ‘toe’ to aid balance and stability whilst standing, walking and running on two legs. This development ‘freed’ the human-hands to develop all kinds of dextrous activities which resulted in tool-making and the beginnings of the transformation of the environment.

What Is This Strange Place...?

Positive developments within human evolutionary development, therefore, are not always ‘progressive’, and yet such ‘negative’ changes make way for some quite stunning improvements in human-activity and thought-processing, etc. This observation can be applied to the individual with regards self-cultivation. Not every change in life is ‘positive’ or necessarily ‘conducive’ to well-being or progression, and yet if used in an appropriate manner, can be adapted to advance our psycho-physical developments outside of our perceived safety zones. Sometimes, for human-beings to develop more completely, it is the ‘uncomfortable’ and the ‘unthinkable’ that must be embraced and treated like a long-lost friend. To achieve this, as individuals we must bravely advance into situations that usually we would possess no possible reason to be associated with.

Difference Can Be Beautiful!

Many people, living in the modern world, are trained from birth to prefer those situations that confuse them least. Inherently, this also means that we tend to choose to live in situations that challenge us least. In a very subtle manner, we avoid the very challenges and conditions that would develop us the most, if only we allowed ourselves to manifest within them. Fear of failure, fear of suffering and fear of ridicule often keeps us from bravely exposing us to situations whereby we would not ‘voluntarily’ venture. Perhaps it is helping a homeless person covered in lice, urine and excreta, or assisting a disabled person with no social skills. It could be less obvious than this – such as mingling with those who hold intolerable ideological or political ideas. It could be an atheist mixing with a religionists – or a Socialist with a fascist, etc. My point is that sometimes, we must not artificially shut ourselves off from various realities just because we do not ‘like’ or ‘prefer’ them. Compassion and loving kindness work best when applied in situations and circumstance where neither of these attributes are thought to exist.

Penetrate Reality...

If we firmly understand whatever spiritual, political or social reality we subscribe to, then our reasoning and logic should be so strong that exposure to contradictory ideas and situations should not ‘weaken’ but only ‘strengthen’ our resolve. Difference, although very real and tangible, should not be considered as an excuse for walling ourselves off from expressing a greater love for humanity whilst cultivating an insight into the spiritual essence of all reality. The Daoist sage Zhuangzi once said that a truly enlightened being must be indifferent to praise or blame – surely the only way to test this is to voluntarily enter into situations where we would usually never choose to enter. We must bring ‘light’ to the darkest corners of the Earth through such undertakings!

Reality is 'Here and Now'!

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Email: Ch'an and Phowa (2.1.2021)

1/2/2021

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Dear B

The Phowa technique involves the expansion of consciousness from being confined to the inside of the head and body - to fully embracing the entire external world. The 'inner' and 'outer' are fully integrated - but not limited to this 'integration'. This is reflected in Stages Four and Five of the Cao Dong Prince and Minister Schemata. Therefore, the individual consciousness can only pass through the Brahma-Chakra (at the top of the skull) at the moment of physical death if full enlightenment (and an all-embracing mind) has been realised by the practitioner beforehand. Charles Luk sought-out a Mongolian Lama to clarify this issue as most Chinese Ch'an Masters remained 'indifferent' to questions of 'death', 'dying' and 'after-life', etc. Although Phowa is interesting, and represents a realised state that is part of the full Ch'an enlightenment - it is not required as a separate teaching. How to transition between the apparent states of 'living' and 'dying' is clearly exhibited within the Ch'an Records Charles Luk translated. However, as individuals we are 'free' to seek spiritual instruction from whatever spiritual tradition suits our needs at the time of enquiry. For instance, it strikes me that 'humility' is the spiritual power behind genuine 'internal' martial arts - and represents a vast reservoir of universal power above, beyond and below the entirety of existence - and that's just my preference!

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Logical Experiments with the 'Third Eye'

10/27/2020

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I have been engaged in the activity of Buddhist meditation for over three decades. In that time, I have experienced a number of ‘states’ marked by enhanced perception and awareness. These achievements have been confirmed by comparing their attributes with those described within Buddhist Sutras, and through examination by various Buddhist masters. The methods used has involved following the breath, chanting Pali and Sanskrit mantras, contemplating sections of Buddhist Sutras, considering the various ‘gong-an’ (Public Records) preserved within the Chinese Ch’an School, and the use of the ‘hua tou’ (word head) method. There has also been the direct instruction from a number of Buddhist Masters.

Today, whilst sat in deep meditative absorption, it is often the case that an intense sense of ‘pressure’ begins to be felt in the centre of the forehead (between the eyes). This pressure starts off slowly and builds in intensity so that a great physical pleasure and bliss is experienced. With practice, this feeling can manifest very quickly, often as soon as the eyes are closed and the meditation begins. It feels to me as if a matrix of small (but interconnected) muscles (laying across the flat-bone of the forehead) begin to gently ‘contract’ and resonate in a process that is something akin to sexual pleasure. As far as I am aware, this is a purely ‘physical’ response to the meditative process and although not easy to experience, is certainly not ‘mysterious’ in origin or manifestation.

What is its purpose? The experience of what is referred to as the ‘opening of the third eye’ seems to be designed to focus (and alter) the conscious patterning of the mind. Before these muscle contract in this manner, the surface (and deep mind) must have been previously ‘calmed’ and ‘stilled’ for quite some time, before this reaction can be triggered. The pleasurable feeling is intense when fully realised. Although similar to a continuous sexual orgasm experienced across the forehead, there is also a similarity with the effects of a very strong drug which produces a similar effect in the body. Unlike a drug, however, (or sexual experience), the ‘third eye’ can persist for hours producing continuous waves of physical bliss that only comes to an end when formal meditation ceases, and there are absolutely no side-effects as there is with medical stimulants.
These intense waves of physical pleasure (emanating from the centre of the forehead) focus the pure psychic energy and elevates the frequency of the mind patterning so that spiritual ‘light’ appears to flood the head, permeates the interior of the body, and then flows out into the environment. It is as if the muscular contraction of the forehead is a natural process that transforms the manner in which the mind functions and relates to the rest of the body and the environment.

I suspect the experience of the ‘third eye’ is a natural process of human evolution designed as a method that initiates personal healing and serves as a natural pain-killer (similar to teachings found within the Daoist traditions). As regards the broader subject of religious interpretation, the process of the contraction of the muscles across the forehead is often ‘mystified’ and associated with divine intervention and external spiritual stimulation. In this model, the opening of the ‘third eye’ is viewed as a non-physical event entirely dependent upon theistic entities and the suspension of physical laws, etc. I certainly have no problem with these interpretations – but such ideas do not tally with my personal experiences. Always think for yourself and find your own way.

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Yang Bo's Beautiful Oil Painting of Great Master Xu Yun (1840-1959)

10/26/2020

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Artist: Yang Bo (杨勃)｜ Contemporary Spirit · Young Oil Painting Artist Series - 2017-05-19 13:31
Supervisor: Guangdong Federation of Literary and Art Circles
Organizer: Guangdong Lingnan Fine Arts Publishing House

杨勃｜当代精神 · 青年油画艺术家系列 - 2017-05-19 13:31
主管：广东省文学艺术界联合会
主办：广东岭南美术出版社

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<<Previous

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

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

The Dharma That Cannot Be Transmitted! (17.5.2023)

Richard Hunn - Pre-1991 - Living the 'Host' Position!

Email: Did the Ven. Yin Guang (1861-1940) Practice Martial Arts?

Adding ‘Strength’ to Spiritual Lineages!

Self-Cultivation as Daily Improvement

Email: Ch'an and Phowa (2.1.2021)

Logical Experiments with the 'Third Eye'

Yang Bo's Beautiful Oil Painting of Great Master Xu Yun (1840-1959)

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