CIRCULATION OF THE LIGHT AND PROTECTION OF THE CENTER






























Master Lu Tzu said: Since when has the expression "circulation of the Light" been revealed? It was revealed by the "true men of the beginning of form". When the Light is allowed to move in a circle, all the powers of Heaven and earth, of the light and the dark, are crystallized.

That is what is described as seed-like, or purification of the power, or purification of the concept. When one begins to apply this magic, it is as if, in the middle of one's being, there was a non-being. When in the course of time the work is finished, and beyond the body is another body, it is as if, in the middle of the non-being, there were a being.

Only after a completed work of a hundred days will the Light be real, then only will it become spirit-fire. After a hundred days, there develops by itself in the middle of the Light, a point of the true Light-pole. Suddenly there develops a seed pearl. It is as if man and woman embraced and a conception took place. Then one must be quite still in order to await it. The circulation of the Light is the epoch of fire.

In the midst of primal becoming, the radiance of the Light is the determining thing. In the physical world it is the sun; in man the eye. The emanation and dissemination of spiritual consciousness is chiefly brought about by this power when it is directed outward (flown downward). Therefore the meaning of the Golden Flower depends wholly on the backward-flowing method.

Circulation of the Light is not only a circulation of the seed-blossom of the body, but it is, in the first place, a circulation of the true, creative, formative powers. It has to do, not with a momentary fantasy, but with the exhaustion of the circular course (soul wanderings) of all the eons. Therefore a breathpause means a year – according to human reckoning – and a hundred years measured by the long night of the nine paths (of reincarnation).

After a person has the one tone of individualization behind them, they will be born outward according to the circumstances, and not until he is old will he turn a single time to the backward-flowing way. The force of the Light exhausts itself and trickles away. That brings the nine-fold darkness (of rebirths) into the world. In the book Leng Yen it is said: By concentrating the thoughts, one can fly; by concentrating the desires, one falls. When a pupil takes little care of his thoughts and much care of his desires, he gets into the path of depravity. Only through contemplation and quietness does true intuition arise; for that, the backward-flowing method is necessary.
In the book of the Secret Correspondences, it is said: Release is in the eye. In the Simple Questions of the Yellow Ruler, it is said: The seed-blossom of the human body must be concentrated upward in the empty space. That refers to it. Immortality is contained in this sentence and also the overcoming of the world is contained in it. That is the common goal of all religions.

The Light is not in the body alone, neither is it only outside the body. Mountains and rivers and the great earth are lit by sun and moon; all that is this Light. Therefore it is not only within the body.
Understanding and clarity, knowing and enlightenment, and all motion (of the spirit), are likewise this Light; therefore it is not just something outside the body. The Light-flower of Heaven and earth fills all thousand spaces. But also the Light-flower of one body passes through Heaven and covers the earth.
Therefore, just as the Light is circulating, so Heaven and earth, mountains and rivers, are all rotating with it at the same time. To concentrate the seed-flower of the human body above in the eyes, that is the great key of the human body. Children, take heed! If for a day you do not practice meditation, this Light streams out, who knows whither? If you only meditate for a quarter of an hour, you can set ten thousand eons and a thousand births at rest. All methods take their source in quietness. This marvelous magic cannot be fathomed.

But when the work is started, one must press on from the obvious to the profound, from the course to the fine. Everything depends on there being no interruption. The beginning and the end of the work must be one. In between there are cooler and warmer moments, that goes without saying. But the goal must be to reach the breadth of Heaven and the depths of the sea, so that all methods seem quite easy and taken for granted. Only then do we have it in hand.

All holy men have bequeathed this to one another: nothing is possible without contemplation. When Confucious says: knowing brings one to the goal; or when Buddha calls it: the view of the Heart; or Lao Tzu says: inward vision, it is all the same.

Anyone can talk about reflection, but he cannot master it if he does not know what the word means.
What has to be changed by reflection is the self-conscious heart, which has to direct itself toward that point where the formative spirit is not yet manifest. Within our 6 ft. body, we must strive for the form which existed before the laying down of Heaven and earth. If today people sit and meditate only one or two hours, looking only at their own egos, and call it contemplation, how can anything come of it?

The two founders of Buddhism and Taoism have taught that one should look at the end of one's nose.
But they did not mean that one should fasten one's thoughts to the end of the nose. Neither did they mean that, while the eyes were looking at the end of the nose, the thoughts should be concentrated on the yellow middle. Wherever the eye looks, the heart is directed also. How can the glance be directed at the same time upward (yellow middle), and downward (end of the nose), or alternating, so that it is now up, now down? All that means confusing the finger with which one points to the moon with the moon itself.

What is really meant by this? The expression, "end of the nose," is very cleverly chosen. The nose must serve the eyes as a guiding line. If one is not guided by the nose, either one opens wide the eyes and looks into the distance, so that the nose is not seen, or the lids shut too much, so that the eyes close, and again the nose is not seen. But when the eyes are opened too wide, one makes the mistake of directing them outward, whereby one is easily distracted. If they are closed too much then one makes the mistake of letting them turn inward, whereby one easily sinks into a dreamy reverie. Only
when the eyelids are sunk properly halfway, is the end of the nose seen in just the right way. Therefore it is taken as a guiding line. The main thing is to lower the eyelids in the right way, and then allow the Light to stream in of itself, without trying to force the Light to stream in by a concentrated effort.
Looking at the nose serves only as the beginning of the inner concentration, so that the eyes are brought into the right direction for looking, and then are held to the guiding line; after that, one can let it be. That is the way a mason hangs up a plumb line. As soon as he has hung it up, he guides his work by it without continually bothering himself to look at the plumb line. Fixating contemplation is a Buddhist method which by no means has been handed down as a secret.

On looks with both eyes at the end of the nose, sits upright and in a comfortable position, and holds the heart to the center in the midst of conditions (on the fixed pole in the flight of phenomena). In Taoism it is called the yellow middle, in Buddhism the center in the midst of conditions. The two are the same. It does not necessarily mean the middle of the head. It is only a matter of fixing one's thinking on the point that lies exactly between the two eyes. Then all is well. The Light is something extremely mobile. When one fixes the thought on the midpoint between the two eyes, the Light streams in of its own accord. It is not necessary to direct the attention especially to the central castle. In these few
words the most important thing is contained.

"The center in the midst of conditions," is a very fine expression. The center is omnipresent; everything is contained in it; it is connected with the release of the release of the whole process of creation. The condition is the portal. The condition, that is the fulfillment of this condition, makes the beginning, but it does not bring about the rest with inevitable necessity. The meaning of these two words is very fluid and subtle.

Fixating contemplation is indispensable, it ensures the strengthening of illumination. Only one must not stay sitting rigidly if worldly thoughts come up, but one must examine where the thought is, where it began, and where it fades out. Nothing is gained by pushing reflection further, One must be content to see where the thought arose, and not seek beyond the point of origin; for to find the heart (consciousness), to get behind consciousness with consciousness - that cannot be done. We want to bring the status of the heart together in rest – that is true contemplation. What contradicts it is false contemplation. This leads to no goal. When the flight of thoughts keeps extending farther, one should stop and begin contemplating. Let one contemplate and then start concentrating again. That is the double method of strengthening the illumination. It means the circular course of the light. The circular course is fixation. The Light is contemplation. Fixation without contemplation is circulation without Light. Contemplation without fixation is Light without circulation.



Secret of the Golden Flower

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