seventh world of chan buddhism - Zen Buddhist Order of Hsu Yun

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Using any of a variety of asanas - but in particular the Adept's Seat (Siddhasana) in which the heel of the right foot is placed behind the testicles, toes pointing to the left, top of the foot against the ground, and the left foot drawn to the genitals - the monk achieves the desired perineal and rectal pressure. Breathing naturally, hands in his lap, the meditator begins by focusing his attention on the dantian (point deep in the lower abdomen where the aorta bifurcates) which, owing to the posture he has taken, is now so close to his heels, anus, genitals, perineum, hands, and lower abdomen, as to feel connected to them. Together they form a "greater dantian area" (GDA). 2. He feels his pulse beat in his dantian. He then lets the pulse (which may be visualized as a ball of light) split into two balls, each of which travels to his ankles, calves, knees, thighs, hips, and base of spine - at which place, united, they meet back where they started in the GDA. 3. He draws the ball up the spine to the neck (using locks and `bamboo breathing' - short segmented rocking breaths - if necessary) at which point it splits again. Each ball crosses a shoulder and travels down the outside of the arm to the fingers - at which place the ball is back where it started in the GDA. The pulse is carefully felt in the fingers. 4. Each ball then enters a thumb and travels up the inside of the arm to the armpit and then over the shoulder to the back of the neck where the balls join and begin to rise up the back of the head to the top of the head and down the forehead stopping at the "third eye" (between the eyebrows) to pulse there for as long as possible. 5. The ball then continues down the nose, upper lip, roof of the mouth (causing a considerable amount of saliva to be secreted), tongue, and down the throat. The meditator carefully swallows his saliva three times. 6. The ball pulses down the neck and breastbone, enters the solar plexus, and drops into the abdomen where it sinks and pulses in the GDA. One circuit has been completed. Note: Some forms of Heel Breathing omit the arm and hand route. They shouldn't. Also, the kind of concentration that is required is similar to the concentration brought to bear upon the task of learning to play the piano or to type. First, one hand learns. Next, the other. Finally, we must co-ordinate the play of both hands together. The meditator will complete as many circuits as is necessary to feel his entire trunk and head vibrate or "thrill" excitedly. At this point, the force will rise in his trunk's interior to his brain, leaving him suspended in deep samadhi. A word of warning: When practicing any sexually related kriya, an inexperienced person may be shocked to discover how wildly sexual some of these meditative states can be. In meditation, the ego is transcended. John Doe, in his normal sex life, always remains, more or less, in control. Opportunities for kinkiness are usually always present; but John Doe knows that there are some things which John Doe will not do. When, however, John enters the meditative state, "he" is no longer there to put the brakes on his enthusiasm or his creativity. He can be seized by a frightening kind of "anything goes" frenzy. This wildness characterizes the rituals of tantric yoga and some of the ancient mystery religions. CHAPTER 19 RIGHT MEDITATION S EVENTH W ORLD O F C HAN B UDDHISM 196
OTHER FORMS OF MEDITATION The word Chan comes from the Sanskrit word dhyana. The English cognate is dwell. The Proto-Indo-European word was *dh(e)wel - to obscure, darken and deceive, hold up, hinder, and therefore to stop and remain. There are many ways to allow something to dwell in our minds. Japanese Zen usually confines itself to no-thought or mind-blanking meditations - a mind in which nothing dwells; but in Chinese Chan, once the basics of breath control are mastered, we use any form of meditation that works. MEDITATION ON AN OBJECT ("with seed") 1. Before sitting down to meditate, select an ordinary household or office object such as a coat-hanger, a pencil, a stapler remover, a wooden drawer, or a picture frame, nothing too complicated. It is absolutely necessary that the object be selected before you sit down. If you wait until after you are seated, your mind will play tricks on you. You'll spend 98% of your allotted time trying to decide on an object. 2. Sit in full or half-lotus and bow to the Buddha within, review your recent conduct, making the necessary resolutions, and so on. 3. Perform as many deep breaths of 1:4:2 ratio as you need to get into alpha. Sometimes you may lose yourself in this breathing exercise and may descend into deep meditation, coming out of it slowly without having gotten to the object you selected. Don't try to force yourself back into a meditative state just for the sake of your object. Consider the experience as the performance of a valid meditation on the breath itself, i.e., that the breath had become your meditative object. 4. Consider each attribute of the object you have selected and visualize it without naming it. Avoid using words. If you have selected a yellow wooden pencil then visualize a round or hexagonal piece of wood. See the wooden shape. After you have seen wood, see yellow. Again, don't think the word yellow. Just see the color. See the black dot (if unsharpened) or point of graphite. Then see the metal collar, with its rings and clamping indentations. See the eraser. Then see the whole pencil. Let your mind trace along - without actually reading - the printing on the pencil... perhaps "No. 2" or "Ticonderoga." By this time the pencil, much larger than life, should be glowing in your mind. Hold your attention on it as if it were an object of great wonder. It will definitely seem to be so. CHAPTER 19 RIGHT MEDITATION S EVENTH W ORLD O F C HAN B UDDHISM 197
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THE SEVENTH WORLD OF CHAN BUDDHISM
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Table of Contents PART I: ORIGINS C
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As their population increased, so d
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from the womb of their Holy Mother
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fade quickly in early morning body-
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doctrine of Karma meant nothing les
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The other method of salvation, the
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As H.G. Wells reconstructs Siddarth
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CHAPTER 2 CHINA How wonderful! How
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in its concealed vitality, a new mo
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favor. (Unhappily, as we shall see,
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demand, or, perhaps, respectfully r
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demonstrated divine affection; and
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Believing that human nature was inh
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after a specific individual can, wh
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The Confucians also mocked the old
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Preferring to be absolutely certain
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male, earth and sky, dark and light
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As farmers, they of course studied
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emember. How much credence can we a
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Again, as there is no willful, exte
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CHAPTER 4 ORIGINS OF THE TWO MAIN S
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ecstatic beggars ambling through th
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As monasteries and shrines competed
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Though he could see Infinity in a s
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When, however, the fellow failed to
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was necessary, went back to South C
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intelligentsia sought refuge in Con
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She must have paid a fortune for it
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Even though Titans are noticeably h
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with the cosmos - encounters which
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The name Devil comes from the wretc
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challenge. To live in the Six World
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CHAPTER 6 THE GAP BETWEEN THE SIX W
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himself as being under siege from e
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advise him to seek sanctuary in a m
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CHAPTER 7 A WORKING MODEL OF THE PS
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that because something conforms to
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and protect them, they very likely
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follow a prescribed moral code that
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survival value. With this friend th
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Even today, a man will spend consid
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CROSS-SECTION: MODEL OF PSYCHE The
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in which we simply live out the lif
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pride, anger, security, jealousy, a
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honest, loving, witty, and good hum
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feel if we discover that our trust
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CHAPTER 9 HIGH PRICE OF DESIRE It s
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including veterans' organizations)
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the legend, "Even when you're baaaa
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Mr. Doe tells himself that he does
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Since his ex-wife and kids live in
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court press.) His new attachments w
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When evaluating dreams we must reca
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PART III: PRACTICE CHAPTER 10 FIRST
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Again, meditation requires that the
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Some people find it easier to count
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Zen is a branch of the Mahayana, an
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FIRST STEP ON THE EIGHTFOLD PATH CH
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Now, the question is this: Which ba
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It is necessary to appreciate the d
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punishment in the sense of physical
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through his troubles. It's another
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And if a single confession of past
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At the turn of the century, a famou
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and death' the moment we enter Nirv
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Insofar as these events concern our
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adiant, humble, compassionate, joyf
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Usually our love-affairs with thing
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The chronic annoyance of trivialiti
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After Dad has sympathized with Sonn
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conviction, "The friend of my frien
Page 145 and 146: Chan requires us not only to analyz
Page 147 and 148: Of all the projections one individu
Page 149 and 150: ego is so important." The layman, l
Page 151 and 152: Of greater importance to the person
Page 153 and 154: Buddhists because it is virtually i
Page 155 and 156: 1. Non-killing 2. Non-stealing 3. N
Page 157 and 158: Salesmen frequently have difficulty
Page 159 and 160: would not be able to perform such g
Page 161 and 162: CHAPTER 15 RIGHT LIVELIHOOD "The pr
Page 163 and 164: killing of animals being unambiguou
Page 165 and 166: SIXTH STEP ON THE PATH CHAPTER 16 R
Page 167 and 168: What if we don't have a whole house
Page 169 and 170: When we finally decide to get in sh
Page 171 and 172: By Right Effort we mean that we cre
Page 173 and 174: sanitized in translation and appear
Page 175 and 176: men and women involved would have q
Page 177 and 178: the gentle monk came outside and sa
Page 179 and 180: There is another revolving sensatio
Page 181 and 182: length of time he'll require. He pe
Page 183 and 184: Eventually he realizes that he is b
Page 185 and 186: "Are there any teachings which go b
Page 187 and 188: The rules which govern eating defy
Page 189 and 190: CHAPTER 19 RIGHT MEDITATION EIGHTH
Page 191 and 192: cannot describe either the rush of
Page 193 and 194: The hands may either be held high a
Page 195: for as long as possible - the durat
Page 199 and 200: Pay attention to one clock only. As
Page 201 and 202: volume and harmony until it seemed
Page 203 and 204: Fasting, never a gentle exercise, c
Page 205 and 206: So far, so good. The characters and
Page 207 and 208: What type of prayer is permissible?
Page 209: CONCLUSION I remember once being ta
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seventh world of chan buddhism - Zen Buddhist Order of Hsu Yun

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