Tag Archives: Dantian

The Two Witnesses & The Seventh Trumpet

Chapter 11 is largely a puzzle for both interpreters and readers alike. It incorporates the measuring of the temple in Jerusalem with two witnesses that describe the end times and concluding with the blasting of the Seventh Trumpet. Exegesis is imperative here for breaking-down these dissimilar themes. read more

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Technique #1: The Dantian

Question: O.K., so let’s look more closely then at Unborn Light Reiki’s methodology. I see that you’ve begun by incorporating Usui’s stages of training and that you are presently introducing the first stage, or Shoden. What does Shoden mean? 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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Mystagogia: entering deeply into the further mysteries

In preparation for composing the Tathagatagarbhatārā Tantra there was much quality time spent in daily Dhyani Buddha meditations; in particular with the early morning Akṣhobhya Buddha Dharani and additional refrain of the mantra, O Akhobhya HŪ. I remember Tozen once sharing how the Dhyani Buddhas inspirited him in the development of his Dharmakaya Sutra; the same occurred for me—in particular with Akṣhobhya Buddha. Spending daily quality time in this meditation empowered me to see how the Tathagatagarbhatārā Tantra was going to unfold—directions just appeared before my Mind’s eye and led me through its development. This meditation has also matured into something deeper—something along the lines of what the Tibetan Buddhists refer to as “the Inner-Fire-Meditation.” While still in its early stages of maturation, new revelations are occurring daily during my early morning meditations with Akṣhobhya—something truly wonderful is unfolding inwardly and the following offers some observations into its ongoing progress. read more

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