Monthly Archives: April 2015

Gnosis for the Journey Home

VIII. Gnosis for the Journey Home

1. The Spirit in the space of energy crystallizes in a four-fold fashion
Midsummer is whitened by snow
The disk of the Sun spirals-out into infinity
On the surface of the Water the Wind blows a face of gentleness
In the Midnight one is receptively-blessed with spiritual-solitude
Yet deeper still lies the Secret within the Secret:
Nowhere is the point of origin that returns to the True Primordial Home
2. The Essence of the journey-home is non-action within action: Wu-Wei.
3. Wu-Wei prevents one from becoming frozen in the movement of form and image; yet still inducing Right-Action one evades the dead-voidness of nihilism.
4. Recollect: the point of centeredness is between the two-lamps. In this recollection the Yang and Yin are properly-balanced.
5. The Spiritual Elixir is dependent upon the coalescing of spirit and breath. The aforementioned technique of turning-around-the light empowers adepts to control the movements of inner and outer, through which one procures spiritual independence.
6. This work is essential for adepts in the beginning stages. As the unfolding of the Way is gradually discovered in learning to master the technique, the very Heavens will open and reveal the gnosis of the unsurpassed-Dharma. Remember this and keep it hidden within your inmost Self.
7. Turning-around-the-light describes the over-all technique, whereas as one progresses the vibrancy of the Light is magnified; hence, the more the technique is utilized the greater the Golden Light of the Unborn unfolds ITs glorious hue. Hitherto, one listened attentively to the inner-voice of the Master in mastering the technique; now it is a complete dissemination of the methods employed in service of the Master. The whole relationship is reversed: before, one was a spiritual novice, now one becomes a genuine vehicle in service of the Master.
8. When entering into quietude, one’s spirit and mind needs to be fine-tuned and one-pointedly focused, letting-go of all outer and inner disturbances so that no-thing stands in the way of Recollective Union with the Unborn.
9. Center one’s attention at the Urna with the eyelids in half-closed position. This is done as if following a divine-edict; yea, what disciple of the Unborn dare disobey?
10. One then illumines the day with Fire (Yang) and the night with Water (Yin). When the Yang energy rules the Golden Light permeates outwards; when the Yin energy rules the Light recedes inwards and becomes fully receptive to the spirit.
11. It is important to note that the Yang cannot rule without being nurtured by the Yin, otherwise it would burn itself out. Both Yang and Yin contains energies of the other within, with the Yin being more dominant. This is referenced as the seed of the Sun emanating from and returning to the dark-point of the Void.
12. Thus when one turns-the-light-round to shine inward, all excesses of phenomena are burned-off leaving only the permanent reality of the Mind—the Dharmakaya.
13. Now, the adept leaves behind the ghostly-apparitions of the created to rest exclusively within the Uncreated One and Absolute.
14. One is aware now only of effulgence and infinity. The entire being feels lighter and would like to soar above the mundane into the Light-Heavens of the Unborn.
15. The moon gathers up the ten-thousand waters. In the heart of this Translucent Darkness, suddenly there is movement from deep within. This is the Return of the One Light, the moment when the Garbha-child comes to life.
16. When the mind is washed clean with Translucent Darkness and is anointed with the stirrings of this inner Child of Light, this is the initiation of the Living Midnight.
17. Ordinarily, when people perceive things they get stirred-up until the motion is stopped. This is likened unto a sovereign-ruler being enslaved by his subjects.
18. On the other hand, resting unbound within the Unborn Mind, the sovereign-ruler once again commands with the Rule of Stillness, completely unperturbed by any irritating thoughts or worldly associations. This is termed as resting serenely in the cave of the moon.
19. When the Garbha-child initiates True-Breathing, the mind lets-go as the breath moves rhythmically between inhalation and exhalation. Thus, one rises and falls with the Garbha-child; this is what is meant by rising to the roof of Heaven and setting within the cave of the moon.
20. Remember, when the heart is entangled with samsaric thoughts and emotions, it is ruled by human desire. When the heart is no longer entangled in these earthly woes, then it is ruled by the Ultimate Truth.
21. When first initiating the technique of turning-around-the-light one learns to turn to the root-source whenever distracting thoughts arise.
22. Once direct one-pointedness of Mind is procured, one is naturally buoyant and one’s strength is never exhausted; this is known as quieting the spirit in the boundless-space of the Primordials.
23. One is now so-far advanced that even every shadow and every echo has dissipated into the lair of hibernation wherein all energy is gathered and returned to the root-source.
24. This hibernation is the immeasurable ‘time of quieting’ when even vast kalpas are as one moment.
25. As long as the mind has not reached this stateless-state of perfect quiescence, it continues to act sporadically; whereas effortless-action (Wu-shin) is the mark of True-Mindfulness; IT does not move yet continues to spontaneously incur Right Action.
26. Referring back to the poem at the beginning of this chapter, the opening verse refers to the efficacy of the Spirit within the Golden Light of the Unborn; the Midsummer whitened by snow represents the Yin energy returning to the southern position of the Root-Source. The disk of the Sun represents the Yang energy returning to the northern position of the Dharmamegha-point. Water is the sign of hidden-gnosis being generated in the wind of the primordial-flame. Midnight represents the primordial-stillness.
27. The last two lines refer to the secret within the secret—THAT which cannot be dispensed; this is known as purifying thoughts with the Holy Bath.
28. In Buddhism, awakening the mind without dwelling on any created- thing is the core of the entire canon. The ancient sages knew this as beginning in the Source and ending in the Source.
29. The full-import of the Spiritual Elixir incurs Right Reliance (on the primordial breath-flow—coalescing of breath and spirit) under all circumstances; this is also referred to as Mind-Bathing in the sacred-pool of deathlessness. This single-realization can save one endless decades of seeking.
30. The Golden-point of Unborn Light is the omnipresent center at the heart of both known and unknown modes of being. IT is the center in the midst of all surrounding-skandhic-conditions of endless regeneration and thus is the portal of release from samsara. As to what one has to do with the center, nothing more need be said. read more

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The Living Midnight

VII. The Living Midnight

It is said that Great beings are born at the midnight hour. In ancient China there was talk of the “Living Midnight” that promoted the dark principle which instantly could dispel the false light of any day or night, symbolizing that it is in the minds perfect silence that your spirit is ready to meet its own true self– Tozen read more

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Authenticating the Real

VI. Authenticating the Real

  1. Eventually one will reach many milestones in perfecting the technique of turning-around-the light. Even so, one must not become haughty and filled with vainglory, for there always remains innumerable sentient beings who will be led to the Light through your efforts in this spiritual-discipline.
  2. When one experiences continuous continuity in quietude, one’s spirit becomes exuberant as if immersing in a soothing bath of hot sparkling springs; this is a sign that the Golden-principle of Unborn Light is becoming harmonious within every aspect of one’s being.
  3. Sweet solitude in transcendent-silence also becomes more pervasive; it’s also as if the surrounding ambiance is becoming colored with the Golden-Light. This is the beginning of the Luminosity of Mind and Spirit that is indicative of the Pure Mind, a sure sign that the Unborn Light’s clear and golden-hue is being set free to permeate and liberate all.
  4. Furthermore, one’s whole being becomes strong and impervious to the elements of extreme heat or cold. When you encounter others who are afflicted with a desolate spirit, your own spirit is not affected by them. It’s as if one is now living in a house of gold with white jade as its supports. You even have the strength to breathe new spirit into the rotten things of the earth. Red blood becomes milk. The fragileness of the body seems to be supported by gold and diamonds. This is a sign that the Golden Light of the Unborn is becoming crystallized.
  5. There are further stages of development. The first stage is in reference to the Amitāyurdhyāna-sūtra’s symbols of the setting sun, the great reservoir of water, and the mystical-rows of trees. The setting sun represents the undifferentiated infinity of the All—a foundation laid before chaos reigned; water is representative of the “higher-good”, THAT which is ultimate and flawlessly pure; the trees are in rows of seven, highlighting the seven celestial-openings in the heart—thus radiating Unborn Light throughout the corpus.
  6. The second stage is likened to a world of ice-crystals, resilient with jewels wherein the Light crystallizes. In subsequent meditation stages the Light appears to solidify into a Golden-Buddha; thus all practitioners arise in Buddhahood when they reach Ultimate Realization in this technique.
  7. There now issues-forth three confirmatory signs. Firstly, when one’s spirit (through meditation) enters into a state of unequivocal openness the Shining One’s are in the valley. Now when one hears people conversing it’s as if the sounds are mere echoes in the valley. All is heard but it’s as if you are not hearing them by oneself alone. This is called standing on the shoulders of the Shining Ones in the valley. Secondly, while in Deep-Samadhi, the one-pointedness of light flares-up as one now totally identifies with the Light alone; it’s as if the Body-Consciousness has totally dissolved-away like a passing-cloud. In the third sign, one’s body is suffused with the Golden Light of the Unborn and the sensation now is that one is floating upwards. This is marked by the siddhis of levitation.
  8. Even though these three confirmatory signs are revealed, one cannot explain them in an absolute-sense. They are each conveyed according to one’s development in Undivided-Bodhipower and upgraded-spiritual capacities. In essence, it’s when the Real begins to look at the Real and no-thing else.
  9. Adepts can only accumulate such Bodhi-Pearls one at a time, thoroughly mindful that each pearl has its own dynamism; above all, it requires resiliency in spirit and fortitude in one’s practice.

always remains innumerable sentient beings who will be led to the Light through your efforts in this spiritual-discipline: this is indicative of the Bodhisattvic-Resolve to liberate all sentient beings. read more

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Overcoming Obstacles

V. Overcoming Obstacles

  1. Do not think you will reach maturation quickly, otherwise you will resemble a withered tree before the edge of a cliff.
  2. Maturation in this spiritual initiative is matched by one’s gradual mastery of the technique as exhibited over time.
  3. In practicing the technique of turning-around-the-light one must rest calmly in the center of the Bodhi-heart. When the breath is rising and setting calmly within the measured-rhythm of the Bodhi-womb, one intuitively knows that the meditation may continue unhindered.
  4. When entering into this quietude, it is essential that one does not have any vacuities in the mind. One must not just sit in mindless-emptiness like Mara’s mannequin, else falling into the bondage of the false-self will become a certain inevitability.
  5. When one experiences in meditation the depths of gloominess, it is a surety that one will encounter the five dark-demons. Their ensnaring presence emanates from a world of oppressive darkness; their power is heavy and cold and will produce heavy-breathing accompanied by terrifying images. One is in danger of turning to stone as if bedeviled with Medusa’s touch. In this instance, one needs to discontinue the meditation session and resume it again at a more favorable interval.
  6. Again, one must remain alert and aware in the session lest some form of dark psychological impressions overcome steadiness of mind and spirit. This can occur when one least expects it, even when apparently reaching the heights of contemplative ecstasy. The Śūrańgama Sūtra warns against such episodes.
  7. Above all, remain mindful in the Recollective Resolve lest becoming enslaved to any creeping denizen from Mara’s dark dominion.
  8. One must remain detached and independent in spirit against all possible disturbances. Envision the Garbha-child serenely rising above you, safely sheltered in an inviolable circle of Unborn Light, indifferent to any psychic-attacks of the evil one.

One must not just sit in mindless-emptiness like Mara’s mannequin: sitting in a mindless stupor only induces senility of spirit and leaves the door wide open for Mara’s intrusion as he “pulls the strings” over the spiritless and enslaved hulk. read more

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IV. Spirit-Breathing

  1. Practicing the technique of the turn-about with a devoted-spirit will assure positive results. However, if one practices with the desire to achieve a certain goal, then success will surely be eluded.
  2. The general causes of failure in the Recollective Resolve are laziness and distractedness. There is a remedy: redirecting control of the breath.
  3. The Bodhi-mind needs to direct the breathing. When the Garbha-child stirs, there develops proper-breathing. In such fashion the Qi is united with the Mind.
  4. Individual thoughts are random excesses of the Body Consciousness. Thus this randomness of activity triggers inhalation and exhalation. Both thought and breath respond to each other like sound and echo. Hence, in a single day countless breaths gives way to incessant patterns of thought. In time, the clarity of the spirit is depleted leading to its expiration.
  5. It’s impossible to dam-up the incessant flow of thoughts; it would be like cutting-off breathing itself. Thus in order to address ceaseless distractedness of mind, one needs to apply the proper prescription of uniting the breath and mind in the Bodhi-child.
  6. This prescription makes use of two essential lights: the Light of Yang and the Translucent Light of Yin. The Light of Yang means the exuberance of the Qi-energies, like emanating from the golden-furnace of the Sun. The Translucent Light of Yin means the inner-luminosity, like arising from the luminous surface of the Moon. Both the Light of the Yang and the Translucent Light of Yin share the same spiritual-core of the One Mind and Absolute.
  7. When meditating one lowers one’s gaze to the dantian-point of the Garbha-child. In doing so one abdicates the former-control of the Body-Consciousness. This is the beginning of the Spirit-Breathing, or inner-listening to the heart-beat of the Child of Light.
  8. This is akin to exchanging mundane-breathing for the inner-circulation of the Qi-energies which are now emanating from the heart of the Bodhi-child. If the transition occurs unheeded, then one no longer hears the sound of respiration. One simply turns-about the breathing and hearing and listens for the silent-flow of a softer breath of a much subtler and supple-Mind. This empowers “True-Breathing”, one that penetrates to the ultimate truths of Spiritual-Awareness. This translates as the Garbha-child now doing the breathing through you.
  9. Over time, even the subtleness of this movement of the Primordial Spirit begins to subside as the True-Breathing penetrates the unimaginable depths of the Unborn Mind.
  10. When the unnoticeable-movement of this subtle Qi-flow as directed from within the womb of the Garbha-child is initiated, all flows as Such in the heart of the Imageless-Spirit.
  11. Movement in this context is often misunderstood. Both the Bodhi-mind and breath are now inextricably linked. It’s like imageless-strings pulling each other to effect quietude of Mind and spirit.
  12. The ancient sages have a wonderfully apt analogy of this interconnection: the mother hen is able to hatch her eggs because she is always listening attentively and inwardly to the chick’s development. Although she is apparently only warming the outer-shell, her intense-focusing also generates an inner-heat—a circulation of Qi that incubates the embryos.
  13. Therefore the mother hen, although momentarily leaving the eggs from time to time, always does so with an attitude of listening with a bent-ear. This is synonymous with the inner-concentration never being interrupted within the Primordial Spirit.
  14. The full “spiritual-hatching” within the mind of the alert adept means death for the carnal-mind, but a Supreme-Awakening for one within the Undivided Mind of the Unborn.
  15. The Blessed Ones state: “When your mind and heart are centered in one-pointedness of spirit, then nothing is impossible for you.”
  16. When mind becomes restless and unhinged, simply Recollect Spirit-Breathing. Allow the gentle Bodhi-breath of the Suchchild to fill all your nights and days with the infinite inner-solitude of Spirit.
  17. Remember, the unattended mind drifts off into laziness and mental stupor—even into oblivion; if one still hears their own respiration during dhyana it means that the breath is of the coarse-mind—leading to drowsiness; thus, remaining attentive in the Light of Spirit’s inner-resourcefulness (the soft-breathing of the Bodhi-child) will assure proper-absorption in meditation.

The Bodhi-mind needs to direct the breathing. When the Garbha-child stirs, there develops proper-breathing. In such fashion the Qi is united with the Mind: something quite remarkable is beginning to stir-within. This is no ordinary occurrence. The seed of the Bodhi-mind is awakening and it is re-directing all the Qi-fields within you, re-directing the dynamics of your own respiration. It is the very root-source of Primordial-Breathing. read more

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Turning the Light and Protecting the Garbha-child

III. Turning the Light and Protecting the Garbha-child 

  1. The expression, “turning the light around”, was revealed by the Shining Ones in the minds of exceptional mediums of True Light.
  2. When the Primordial Light is allowed to turn-about freely, all the powers of the Cosmos, of Light and Dark, are crystallized. This is known as the Yang and Yin congealing into unrestricted Pure Qi.
  3. When the adept first engages this technique, it appears that one is entering into a dimensionless-realm of Non-Being. When the technique is mastered, one becomes aware of a pin-point of light that begins to form out of apparent nothingness.
  4. After one-hundred days of faithfully engaging this technique, the pin-point of light suddenly shapes into a Bodhi-seed pearl. It’s as if a form of conception has occurred in a blessed-womb. It’s essential that the adept quietly undertakes an abiding vigilance over this developing Child of Light. This is known as turning the light around and protecting the Garbha-child.
  5. In the midst of this primal-conception, the inner-radiance of Unborn Light is the determining dynamic. The critical factor is that the “Turn-About” is a reversal of this Light away from defiled-dharma; it is truly a self-emptying of all that is malignant.
  6. In terms of the human-equation, the samsaric wheel of re-becoming is assimilated in the breathing. One-breath for each year; and one-hundred years measured in the darkness of ignorance.
  7. Since beginningless time, sentient beings have existed in diurnal-patterns of impurity. This ongoing spiritual-inertia is the direct result of the Primordial Light’s entrapment in materiality. Hence, the Qi deteriorates into the negative depths of nothingness. The Śūrańgama Sūtra states that pure-mindfulness leads to enlightenment, whereas pure desire leads to ultimate destruction. A practitioner of the True Light of Buddhagnosis, who entertains samsaric-desires more than contemplating Pure Mind, will succumb to endless suffering.
  8. Remaining prior-to the breath quietens anxious thoughts; in this fashion one procures Right-Awareness.
  9. When the Garbha-child blossoms in Its Womb of Deathless-Suchness, transcendence from the samsaric-spin of life and death is assured.
  10. This Supra-Essential Light is neither inside nor outside the Self-Mind. Mountains and rivers and trees are seeded in IT. The same Light that animates you permeates the entire Cosmos. As if in synchronous fashion, once you engage in the Great “Turn-About”, all in the created heavens are turned-about as well.
  11. In order to remain aligned in IT, the point of centeredness is between the two lamps. Take heed! If for a day you neglect this practice, the Light scatters in infinite directions unawares. If only you would contemplate for just fifteen minutes, ten thousand eons and a thousand births are set at rest. Truly unfathomable is this profound truth.
  12. Once the work is commenced, there needs to be a natural progression from coarse to fine, from insignificant to profound. There must not be any interference, any movement away from this one-pointedness of mind.
  13. All the trainings from past sages revolve around this salient contemplative-dimension. The Tathāgatas refer to it as remaining still and centered within the inner-recesses of the One Mind.
  14. Anyone can try to mimic the principles, but one can only master them by being of One Mind and Spirit in the Source.
  15. The truth is one must become master of a profoundly focused, yet at the same time, a most lithesome-technique of entering this gateless gate of the Unborn. The way cannot be forced and one’s focus is not to become rigidly fixated. Yea, the very word “focus” has infinite layers of mystical nuances—subtle and at the same time most supple.
  16. Unborn Light is exceptionably mobile. When one-pointedness of mind is centered between the two lamps, the Light streams through of its own accord.
  17. Correct-seeing is when the Undivided Light of the Unborn streams through you. One makes a complete STOP to the mind’s projections as the Secret Golden Light of the Unborn shines on the Real and no-thing else.
  18. Thus, turning the light around is stopping one’s fixation on sensate phenomena, and engaging the Secret Golden Light is directly seeing the Dharmadhātu. Stopping the seeing through phenomenal eyes is the Great Turn-About; improperly seeing without first stopping mind’s projections is like experiencing an overexposure without first turning the light around. Never forget this axiom.

After one-hundred days: this is the normative number of days in Taoist texts required for mind’s focused stabilization into proper repose of direct one-pointed centeredness. read more

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The Primordial Spirit and the Body Consciousness

Chikai Bardo

II. The Primordial Spirit and the Body Consciousness

  1. From the vantage-point of the Cosmos, sentient beings are like mayflies. In similar fashion, from the vantage-point of the Unborn the Cosmos itself is like an afterimage—a bubble in the reflection of Its Primordial Pool.
  2. Only the Primordial Spirit and Its True Essence surmounts the limitations of time and space.
  3. Sentient beings bear mortal seeds, whereas the Primordial Spirit soars beyond the temporal-soil.
  4. If only adepts would preserve the essence of the Primordial Spirit, they would transcend the Samsaric-Wheel of Life and Death. In this realization one penetrates and discerns the nature of the Element of Truth.
  5. When set free from the womb of becoming, the Primordial Spirit awakens in the center of the two lamps and begins to crystallize into the True Spiritual Body. Motionless, it is at the threshold of becoming activated—something that has remained dormant since time immemorial.
  6. The Body Consciousness has been aggressively in command, preventing the Primordial Spirit from claiming Its rightful throne.
  7. Through the heroic-effort of the “turn-about”, the Emperor of Light reclaims Its rightful sovereignty. Thus the demons of consciousness retreat into the fiery pit from which they spawned.
  8. Now the Elixir of Life breeds the three fundamental elements: the water of exuberance, the fire of spirit, and the orb of awareness.
  9. The water of exuberance is the energy of the primal-code. The fire of spirit is illumination. The orb of awareness is the center of the sanctuary, the Unborn Mind.
  10. The three elements are bonded-together: the fire as enlightenment, the orb as substance, and the water as the foundation.
  11. The Body Consciousness is a derivative of the lower-mind functions. The lower-mind is obtuse and is an exhibition of the baser instincts of consciousness. If left unchecked, the Body Consciousness will go on reproducing itself unceasingly—generation after despoiled generation.
  12. The higher-mind is where the Light of Spirit is concealed. It resides in the yang in daytime and in the yin at night. When the yang is balanced, it sees; when the yang is not properly balanced with yin, the state of dreaming prevails.
  13. The state of dreaming is when the Light of Spirit wanders in the astral-realms. If one awakens from sleep feeling depressed and lethargic, then the Light of Spirit has become lodged in the Body Consciousness, a sign that the lower-mind has taken ascendency over the higher.
  14. Turning the light-around empowers the higher-mind to regain ascendancy. The unruly powers of the Body Consciousness are thus annulled.
  15. Faithfully practicing the technique of the great turn-about ensures that the life-flow of the Elixir of Light is abundantly available; this assures the dissolving of the lower and the rising of the higher. This leads to the unfolding of the Noble Spirit-Mind.
  16. If this refinement of Light is empowered to continue unhindered, then the dark impulses of the lower Body Consciousness will be curtailed.
  17. This is akin to the scarabaeus rolling its ball of dung, a process accomplished through a sheer and undivided concentration of spirit. If an insect could succeed in such a task, even more so an astute adept’s concentrated efforts in promoting the Primordial Spirit’s expanding-position in the Urna.
  18. Once the True Nature of the One and Undivided Spirit is recollected, the lower nature of the turbid and unclean Body Consciousness begins the course of reformation.
  19. The former malignant spirit sinks-down to the lowest-levels of its own dark desires and becomes a demon serving only death.
  20. The Light Aspirant is now free to resume one’s journey to the Celestial Home of the Unborn.

sentient beings are like mayflies: short-lived insects. read more

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The Unborn Mind

Attend carefully! You can circle the Five Skandhas and the Six Realms of Impermanence indefinitely.
If the principles of this secret-text are not enkindled within you,
You will waste precious energy and the Bodhi-tree will not bear any fruit.
Yea, omit one slight slice from the sacred vessel,
And vast eons will pass you by.
The Eremite Ones have pointed the way,
Now it is up to you to cultivate the guidelines and thus ascend the
String of Eight. read more

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The Secret Golden Light of the Unborn

The inspiration for this series dawned one day while recollecting an earlier episode in my life as a young man who had been living for three-years in the urban-wildness of South Florida. It was a deeply transitional time in the equally paralleled transitional living-modes of the South Florida experience; indeed, it was a home for “transients” of all types and from all walks of life. The year was 1981 and this young man of 23 found himself reading from a selection of works by Carl Jung entitled “Psyche and Symbol”, a Doubleday paperback priced at $3.50. This young man was deeply impressed by Jung’s erudite mind and quickly became enamored with his insights into the workings of the psyche. One particular chapter dealt with Jung’s commentary on the Daoist classic, “The Secret of the Golden Flower”. Returning to it now in the same old paperback—which has surprisingly survived the passage of time quite well—I’m reliving the mind of this young man who had studiously highlighted pertinent verses and also reinforced some of them with underlining, accompanied with some asterisks. Are these the same passages that I would highlight today, or were they only relevant to that younger mindset?  Whichever it may be it brings me great joy to revisit them now—or is it that young man’s mind returning to visit me?  One thing is certain—The Secret of the Golden Flower is as fascinating now, perhaps even more so, than when it was originally interpreted back in 1981. read more

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