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.


Opening Poem: see #26 for analysis.

The Essence of the journey-home is non-action within action, Wu-Wei: this was highlighted by Jung’s observations in the introductory blog of this series: “As far as I could see they did nothing (wu wei) but let things happen, for, as Master Lü Tzū teaches in our text, the Light circulates according to its own law; The art of letting things happen, action in non-action, letting go of oneself, as taught by Master Eckehart, became a key to me with which I was able to open the door to the “Way”.

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 master is the Primordial Buddha-Spirit working in league with unseen forces in the Unborn. In the early stages, one is called to gradually master the technique of turning-around-the light; when the technique is mastered, then one is called to share the technique with others, much like further expounding upon the Buddhadharma in service of the Primordial-Buddha.

Center one’s attention at the Urna with the eyelids in half-closed position: this location “third-eye-point” is referred to again and again throughout this series. It’s a critical-location wherein one turns the attention inwards in redirecting the flow of Primordial-Light. In Unborn Mind Zen the Urna is the Dragon-Eye of Tathata Chakra. As stated earlier, this is the direct “energy center of intuition THAT sees the difference between truth and illusion.”

leaving only the permanent reality of the Mind—the Dharmakaya: the Absolute Buddha-Body of Perfect Suchness.

The moon gathers up the ten-thousand waters: Cleary states that this is alchemical language for the “movement of energy emerging from stillness and returning to stillness.”

This is termed as resting serenely in the cave of the moon: all is still now in the Luminous Home of the Unborn.

then it is ruled by the Ultimate Truth: paramārtha-satya.

one learns to turn to the root-source: the Primordial-Source. Later on here it signifies the location of the base-chakra, which for Unborn Mind Zen is referred to as the Primordial Dragon Chakra: this “is the seat, or “root”, of primordial energy as well as Prajna and it is located at the base of the spine; when allowed to rise it awakens bodhicitta, or enlightened consciousness… which in turn strengthens sambodhi, or the focused and sustained power of bodhicitta.”

this is known as quieting the spirit in the boundless-space of the Primordials: these are all the Primordial-forces that are in league with the Ultimate-Awakening [Bodhi] within the boundless-space of the psyche.

the Dharmamegha-point: in Unborn Mind Zen this is the Dharmamegha Chakra, “Located on top of the crown; the direct connection to the Unborn Spirit through the Recollective Vigilance of the bodhi-child; a place of transcending peace and focused relationship with the Unborn Will.”

this is known as purifying thoughts with the Holy Bath: for Lankavatarians, this is the anointment of the Tathagātas.

As to what one has to do with the center, nothing more need be said. in league with the Wilhelm conclusion in his translation, once one has reached the primordial-center of the Golden Point of Unborn Light, nothing further need be done or undone.

This final chapter of the series is quite remarkable. While reinforcing all that has come before, it is also a profound lesson in Mystical-Alchemy. The “apparent” normal channels within one’s psyche is incessantly always trying so feverishly hard to invest the “Light” (that is entrapped within these samsaric-coils) in trying to reanimate dead-matter. The technique of turning-around-the-light redirects The Light away from this mortal carcass and now jump-starts the dormant-Self that yearns for Its True Spiritual and Primordial Home in the Unborn. A closing reflection will be offered soon concerning the whole of this series.


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