If you can revive the ancient and use it to understand the modern, then you are worthy to be a teacher. They are both members of the Fellowship of Friends, a school based on the teachings of Gurdjieff and Ouspensky.
The Hierarchy is one, and the esoteric sides of all religions were launched by it, as was the great experiment started through Ouspensky and Gurdjieff for our own time. While reading The Secret of the Golden Flower, Walther was inspired by the fact that the content and symbolism are similar to the teaching of The Fellowship of Friends and the inner meaning of all religions. Entrust yourself to reliable friends who carefully protect you and support you, they will make sure that within the furnace, the fire times occur as due. A composite elephant; the faces are all the same, symbolizing that they represent different parts of the same lower self.
The Secret of the Golden Flower is a Taoist text, that uses alchemical symbols to describe a method to control or dissolve the yin energy of the lower self (earthly po-soul) and bring about the pure yang energy of the Higher Self or Original Spirit (Celestial hun-soul). The method used by the ancients for escaping from the world consisted in refining away the dregs of yin in order to return to the pure qian a?°. The method of inner development which produces a divine Immortal uses man's ability to 'reflect back his brightness to light up within. Ancient immortals used the term Golden Pill as a metaphor of the essence of true consciousness.
Both the Golden Flower and the Golden pill (elixir) are simply symbols for true consciousness, which refers to the awareness of the Higher Self or Original Spirit. From the beginning to the end refers to the beginning and end of the method of turning around the light. When one has been successful in not allowing the effort to be interrupted, the Original Spirit is unveiled. Sooner or later, depending on one`s firmness of the moment, the lower self will reaffirm itself and the Higher Self will become veiled again. Turning around the light is also referred to as the firing process and is one of the many symbols for the method of turning around the light.
The firing process spoken of in the alchemical classics and writings of the masters is a metaphor for the order of practical spiritual work.
The inner development of the elixir and the timing of its firing are no different at all from the ebbing and the flowing of the phases of the moon. The firing process is not openly described in the Secret of the Golden Flower, because according to Liu Yiming, one needs to be guided by an enlightened teacher. The 2nd century text Cantong Qi connects the waxing and waning of the moon to the eight trigrams and also hexagrams of The I Ching. The process of refining the yin lower self completely, and becoming pure yang is described in terms of the I Ching hexagrams. Except for the secret of turning the light around, there is no other exercise to return to qian. Growing from one yang to gradually reach the pure wholeness of six yangs, going from vague to clear, the Gold Elixir develops naturally.
Through this process (also shown in the first six oxherding pictures on the right) the Golden Flower gradually opens and comes in full bloom. The further the work advances, the more the Golden Flower blooms, and the subtler the method of turning around the light becomes.


An ancient said, "When people are in the midst of the disturbance, this is a good time to apply effort to keep independent." Stay comprehensively alert in the immediate present, and suddenly an awakening will open up an experience in the midst of it all that is millions of times better than that of quiet sitting.
People meditating on the fundamental, carry out their ordinary tasks and activities in the midst of meditation, and carry out meditation in the midst of ordinary tasks and activities. Lao Tzu, Christ and Bodhisattva Manjusri seated on their animals represents the Mind of Tao controlling the lower self, while the lower self is in the midst of ordinary tasks and activities. A sand cone in a Japanese garden, symbolizing the heart gathered into one and then disappearing into nothingness. Two dragons, like the two Kings of Light, symbolizing the beginning and end of the method of turning around the light, chasing the "unstable" mystical pearl. O SlideShare utiliza cookies para otimizar a funcionalidade e o desempenho do site, assim como para apresentar publicidade mais relevante aos nossos usuarios. Clipping is a handy way to collect and organize the most important slides from a presentation. Recortar slides e uma maneira facil de colecionar slides importantes para acessar mais tarde. The Egyptian God Hathor (also called 'the Earth Mother' and 'the Gate-keeper') with a narrow gate on her head.
While both are responsible for the translation, Walther created the explanation and comments on the text. After reading the translations of Richard Wilhelm and Thomas Cleary and comparing them to passages in the original Chinese text, he began to feel that, although both translations had their merit, a new translation was possible, that would better reflect the inner meaning and symbolism of many of the passages. He joined the Fellowship of Friends in 1982, lived 5 years in the USA, 12 years in Japan and has been living in Shanghai, China, since 2005, where he works as a jazz pianist.
Because of the use of alchemical symbols the text is intimately connected to other Taoist (and also Buddhist) texts and often quotes from these texts. This consciousness is veiled by the discriminating or illusionary consciousness of the lower self. This effort will be constantly interrupted by the yin energy of the lower self, the ten thousand thoughts and emotions.
Washing the heart refers to getting rid of all the interests of the heart, so that only the interest to experience the presence of the Original Spirit is left. To kill the heart does not mean to let it dry and wither away, but it means that it has become undivided and gathered into one. The medicinal substances are hard to know, and the firing process is not easy to understand.
The alchemical classics and writings of the adepts, amounting to thousands of volumes, do not go beyond the principles of the I Ching.
This wonderful charm, although it works very accurately, is yet so fluid that it needs extreme wisdom and alertness, and the most complete absorption and tranquility. One can practice it sitting in a quiet room, as preparation for practicing it in one`s daily circumstances. Sufi): When the believer has mastered his lower self, so that it serves as a riding mount beneath him, the deeds of his heart will shine forth upon his face. Master Lu (Dongbin) said, even though your practice gradually matures, as there are many pitfalls in front of the cliff of withered trees, so there are many pitfalls in your practice.
My school differs from the Zen school in that it has confirmatory signs for each step of the way.


Although the Fourth Way is still the basis of The Fellowship of Friends` teaching, it now incorporates and draws inspiration from all esoteric traditions, since the inner meaning of all esoteric traditions is the same: to bring about the presence of the Original Spirit, one`s Higher Self, the God within. Junyong is a Chinese native, who has had a longtime interest in classical Taoist scriptures. Many of these symbols are also used by other esoteric traditions since the inner meaning of all esoteric tradition is the same. The alchemical symbol of lead refers to the firmness of the internal attitude to not allow any interruptions. The Buddha said: "When you fix your heart on one point, then nothing is impossible for you". When all degenerations are effectively done away with, then the method is not needed, just as a raft needed to cross a river is to be left behind once the river is crossed and a net needed to catch fish is to be put away once the fish has been caught. Each hexagram (and also the trigrams making up each hexagram) describes the firing process.
People without this highest degree of wisdom and alertness do not find the way to apply the charm; people without this utmost capacity for absorption and tranquility cannot keep fast hold of it. After the human mind is quiet, and discriminatory awareness is extinguished, the mind of Tao has no function. It is for those as yet incapable of this, those weak in focusing their intent on the Way, that special meditation periods were set up.
For instance, a fox may be able to roam in the mountains enjoying the wind and the moon, the flowers and fruits, and taking his pleasure in coral trees and jeweled grass.
Turning around the light means turning one`s awareness, which is normally focused on the externals, inward, and shedding light on one`s inner world.
This is also symbolized by the yang energy of the mind of Tao, the yang line in between two yin lines in the Kan (Water) trigram a?µ (not to be confused with the pure yang energy a€” the trigram Qian (Heaven) a?° a€” of the Higher Self). When you are going to practice this doctrine, first see to it somehow that you don't have much on your mind, so that your mind can be alert and free. But after three to five hundred years, or at most a couple of thousand years, his reward is over and he is born again into the world of the six states of existence. One of the many symbols for pure light or awareness is Jindan (e‡‘a??), which translates as the Golden Pill or Elixir of life. Not allowing any thoughts to interrupt the effort of turning around the light is called bathing. For example, when one meditates and one's state is closer to dry wood and dead ashes, rather than the bright (yang) spring of the great earth. You find you cannot get rid of them even if you want to, and you even feel comfortable going along with them. If your companions are unsuitable, or if you have no companions, there is only your 'lone yin', and any movement would be inauspicious.



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