There are two more steps in storing the KI. You must do both in order to receive the full benefit of stored KI.
Standing, place your feet together and take a deep breath.
Blow all the air out of your body as you push your arms straight up. Tighten all your muscles as you push the air out of your body.
Take another deep breath and exhale as you push your arms to the sides. Tighten all your muscles as you do this.
Take a third deep breath and blow it out as you push straight out in front of you with your arms.
Finally, take yet another deep breath and exhale it completely as you push your arms straight down.
Now, letting all the air out of your body, tense your legs and squeeze your stomach very hard.
Sit in a half lotus position and begin to breathe in, concentrating only on your slow and peaceful breathing. Do this for several minutes.
Now, breathe only into your stomach, concentrating only on the area two inches below your navel, your KI point. Give no attention to anything but the fact that you are building and storing KI. (It doesn't matter if you don't have a clear conception of what KI is.)
As you breathe in and out storing your KI, you will begin to feel a power growing in your navel after a few minutes. This is your KI. Welcome the feeling.
Breath this way for five to ten minutes or until you lose concentration.
Don't be frustrated if you don't understand exactly what you've been doing with these exercises. Don't even worry that you don't know what is happening. Do the exercises, that is the important thing. The reasons and the explanations will become quite clear to you as you progress through the ten steps of finding, storing and using your KI.
Nobody expected you to understand algebra in the first grade, and you will not understand your KI in the third picture. When you have done all the exercises up to picture seven, you will understand and have completely use of your KI. It won't come to you a moment before then, no matter how much you want it or believe you should have it.
If you skip exercises or rush through them too quickly because you don't understand why you are doing them and they seem silly and pointless, you will not get results from this book. In fact, you would need to read this chapter again because you are still letting your mind control your will. If you want results from this book or in your life generally, you have to learn to let your will control your mind.
You cannot do that consistently without controlling and storing your KI. Once you have done that by perfecting the steps outlined here, you will no longer need the steps. Your mind will be trained as well as Pavlov's dogs that when you alter your breathing, it is time to pay impeccable attention, to become single— minded.
A Summarizing, exploratory essay on The Practice of Zen Chang Chen-Chi Rider and Comp.
The purpose of this paper is to acquaint one with the ideas and philosophies of Zen Buddhism. Primarily the words will be from the book on Zen by Chen—Chi, and I shall add explanations as best I can, but it is my purpose to arrange the material from a long detailed book into a short concise paper. I shall start with Chi's words for the study of Zen. "Since Zen is not, in its essence and on its higher levels, a philosophy but a direct experience that one must enter into with ones whole being, the primary aim should be at the attainment and realization of the Zen experience. To realize this supreme experience, known as the 'Wu insight' or 'Enlightenment', ore needs either to rely completely on an accomplished Zen Master or to struggle on alone through study and actual practice. Since I know of' no great Zen masters, indeed no great masters of anything, I shall struggle along by study and actual practice. If any benefit is to be derived from the simple reading of this paper, one must read slowly; striving to understand and realize the truths expressed within, and one should practice the techniques mentioned with a sincere will, and a dedicated heart. For as the author says Tan is not a philosophy but a direct experience.
Tan is a school of Mahayana Buddhism originated and developed in China. Its teachings may be considered as the pinnacle of all Buddhist thought, as teaching. That are the most direct, profound and practical; therefore, capable of bringing on to through liberation and perfect Enlightenment. It is difficult to give a clear definition of Zen, "It Is something round and rolling, slippery and slick." It is something ungraspable and indescribable, which cannot be explained or interpreted. The main difference between Buddhism and Zen is the unconventional style and unusual forms of' expression adopted by the Zen Buddhists to expression.
A Zen master strives to achieve instantaneous thought, "because it is instantaneous no artificiality, conceptualization, or dualistic ideas could ever arise from it." Zen thoughts, or Koans, may often be considered senseless and mysterious but one should always remember that there is something very deep behind them. So with these confusing and discordant definitions of Zen, we shall begin our study, and t can assure you that you will be more confused at the end, but you will know more.
Zen is often considered ungraspable and indefinite, yet there are three reasons for this:
1. The Ultimate Pragna-truth, that Zen tries to illustrate is, itself, ungraspable and indefinable in nature.
2. The main object of Zen teaching is to bring individuals to Enlightenment by the quickest and most direct route, and as each disciple is different in disposition, capacity and state of advancement, the Zen master must give his instruction in different forms and ways to make his Zen both practical and effective.
3. Zen is an art, and as a great art it refuses to follow any set form, pattern or system in expressing itself. (i.e.—note the ever changing face or music and oil painting as they atrive to express themselves.)
There are many examples of various Koans to be found in the book and most require lenghty pages for explanations, and then it is like explaining a joke; for as in the explaining of a joke the humor is lost, so in explaining the truth expressed in a Koan the truth is changed. Remember the "sole aim of Zen is to enable one to understand, realize, aim perfect ones own mind."
The nature or the mind is Self-awareness, "to be self-aware Means to be aware of the results or the play of consciousness, or to be conscious at the impressions received or the images captured by the consciousnesses. To be consciousness of this play is an absolute, pure experience, in which there is no subject 'knower' or object 'known', the knower and the known having coalesced into one entity of pure feeling'. Self-awareness is not the function of knowing, but the knowing itself in its most intrinsic form...The man who realizes self—awareness feels that he Lu no mere the audient servant of blind impulse, but his own master.' Once this self— awareness has been cultivated ant retained one will experience the illuminations aspect of the mind called, Pure Consciousness. The proceeding passage, I feel, beautifully explains what Self-awareness is.
The doctrine of voidness, or "the term denoting the non substantial and non self nature of beings", is not easily explained by a language that is created primarily to designate and express existent things and feelings; therefore, it is a language not adaptable of expressing non—existent things and feelings. Buddhism says form does not differ from Voidness, and Voidness does not differ from form; form is Voidness and Voidness is Form." It goes on to say "that it is owing to Voidness that things can exist and because of the very fact that things do exist, they must be Void." T understand this doctrine very little at the present, and the words of Master Hui Jang perhaps say more than I can, "Anything I say will miss the point."
There are ten successive steps in the life of a Zen as he strives to reach realization and accomplishment:
1. A Zen student should believe that there is a teaching ( Zen) transmitted outside of the general Buddhist doctrine.
2. He should have a definite knowledge of this teaching.
3. He should understand why both the sentient and insentient being can preach the Dharma.
4. He should be able to see the essence:(reality) as if beholding something vivid and clear, right in the palm or his hand, and his step should always be firm and steady.
5. He should have the distinguishing eye of Dharma
6. He should walk on the "path—of—the-birds" and the "road—of—the-beyond".
7. He should be able to play both the positive and negative roles (in' the drama of Zen). He should destroy all heretical and misleading teachings and point out the correct ones.
9. He should acquire great power and flexibility.
10. He should himself enter into the action and practice of different walks of life. There are ten suggestions on Zen practice:
1. look inwardly at your state of mind before any thought arises. 2. when any thought does rise, cut it off and bring your mind back to the work.
3. try to look at the mind at all times.
4. try to remember this 'looking sensation' in daily activities.
5. try to put your mind into a state as though you had just been shocked. meditate as frequently as possible.
practice with your Zen friends the circle—running exercise.
in the midst of the most tumultuous activities, stop and look at the mind for a moment.
meditate for brief periods with the eyes wide—open.
read and reread as often as possible the Prajnaparamita Sutras.
One particular method of achieving enlightenment is seven days is the Circle-running exercise, where the participants, students, run about in a circle until such time as the teacher slaps a command to stop, then they rest a moment and meditate, the following is a brief explanation of the practice and the benefits to be derived. The students are advised to be constantly meditat4ng upon their hau ton- the ends of a sentence (which are part of an entire story, problem or situation).
"When running you should hold your neck straight so that it touches the back 0± your collar, and follow the head of the person ahead of you closely. Keep your mind calm and smooth. Do not turn you head to look around, but concentrate your mind on the hau ton. When you sit in meditation do not lift your chest too far upward. In breathing, do not pull the air up, nor press it down. tet your breath rise and fall in its natural rhythm. Collect all your six senses and put aside everything that may be in your mind. Think of nothing, but observe your ban ton. Never forget your hau ton. Your mind should never be rough or forceful otherwise it will keep wandering, and never calm down, but neither should you allow your mind to become dull and slothful for then you will become drowsy, and as a consequence you will fall into the snare of the 'dead void' . If you can always adhere to your hau ton, you will naturally and easily master the work. Thus your habitual thoughts will be automatically subdued. It is not easy for beginners to work welt on the hau ton, but you should never become afraid or discouraged, neither should you cling to any thought of attaining Enlightenment... You should not worry about it if at first you cannot work well on the hau ton. What you should do is just keep remembering and observing it continuously. If any districting thoughts arise, do not follow them up, but just recognize them for what they are. The proverb say well:
Do not worry about the rising of thoughts,
But beware it your recognition of them comes too late.
This exercise teaches well one the method and conditions of the mind during the practice of meditation.
Master Han Shan has some profound words on the explanations of a Koan and the purpose and mediations upon your Hau tau. He advises "the first step you should take in Zen work is to forget about all understanding and knowledge and concentrate on one thought (i nien). Firmly believe that your self—mind is originally pure and clear, without the slightest trace of any existence—bright perfect, and ubiquitous, throughout the whole universe, from the beginning there was no body, mind, or world, no any erroneous thoughts or infective passions. Right at this instant (the appearance of this) one mind is (in reality) non-existent. All manifestations before my eyes are also delusions devoid of substance. The are merely shadows within the mind.
With this definite understanding one should work in the (following manner: search out the point where your thoughts arise and disappear. See where a thought arises and where it vanishes. Keep this thought in your mind and try to break right through it, try to crush it with all your might..."At this time, however, one must not fellow it (the instantaneous experience) nor try to continue it. Master Tung Chia once said " the thought of continuation should be cut short. Never treat the distracted thought as a concrete thing. When it arises, notice it right away but never try to suppress it. Let it go and watch it as one watches a leaf floating on the surface of a stream. " He advises us to try to find the source or every thought. The hau tau " who is he who recites the name of Buddha?" is a most helpful and enlighten hau ten. But we are warmed that we must realize that it is sorely a steno for knocking upon the doer; when the door is opened the stone is thrown away.
The eight Consciousnesses are called the fundamental consciousness of sentient beings, the eighth being the King of all consciousnesses. The King is surrounded by the ether seven; five being the signs (seeing, hearing, welling, talking, and touching). These are the five outer thieves, the sixth consciousness is the mind, the inner thief. The seventh clings to the cognizant faculty of the chief consciousness. We should strive to transform the eight consciousnesses into the Wisdom of the great mirror, the seventh into the wisdom of equality, the sixth into the wisdom of observation, and the five senses into the wisdom of performance.
" It is easy for Zen to empty (outer) things, but it is difficult for them to empty their (inner) minds. If one can only empty the things and not the mind, this proves that his mind is still under the subjugation of things. If one can empty his mind, things will, be emptied automatically. If one things he has emptied his mind, but then raises the second thought of emptying the things, this proves clearly that his mind has never been really emptied, he is still under the subjugation of other things. It this mind itself is emptied, what things could possibly exist outside of it ? " Huang Po Chong
Zen work should be done when there is not time to do it and continued when there is time. Hsing Han Yu said, "I mean that when you are angry or happy, attending to your official business, entertaining your guests, sitting with your wife and children, thinking of good or evil things, all these occasions are good opportunities to bring forth the "sudden eruption"... gradually as the days and months go by your mind will naturally become smoothed out into one continuous whole piece." Then Chi Jen said, "When you are involved in turmoil and in excitements which you have no way of avoiding or eschewing, you should know that this is the best time to work at Zen. If, instead, you make an effort to suppress or correct your thoughts, you are getting far away from Zen. The worst thing a student can do is to attempt to correct or suppress his thoughts during inescapable circumstances. If you use one iota of strength to make the slightest effort to attain Enlightenment, you will never get it. If you make such an effort, you are trying to grasp space with your hands, which is useless and a waste of time."
Master N Shan felt that the important thing to generate is ' i ching the doubt—sensation), brought about by such questions as; where did I come from? Where shall I go after my death? He advises us to stick this doubt—mass into your forehead, and keep it there all the time until you can neither drive it away nor put it down, even if you want to. Then you will discover it has been crushed, and broken into pieces. He advises 118 to never become attached to quietness, less one become engrossed in dead stillness of the mind. One should be absorbed in his hau tau so that he does not see the sky when he lifts his head, or the earth when he lowers it. He goes on to make a very important point, " When working at Zen the most harmful thing is to rationalize, conceptualize, or to intellectualize the Tao with one's mind. He who does so will never reach Tao. There are many sicknesses that can befall an untrue searcher for the Tao, and many pitfalls to be avoided in the search, but one is advised never to stop searching and never to expect an end to your search."
Master Hang Shan, "That which discriminates is consciousness, that which does not discriminate is Wisdom. From relying on consciousness, defilements come, from relying on Wisdom, purity comes. From the defilements arise life-and— death."
Master Kao Feng speaks to us on the experience to enlightenment, " To understand the Zen requires great determination and earnestness, for as soon as you have them the real 'doubt—sensation' will arise. At times you will doubt this and doubt that the doubt automatically and instinctively arises by itself. From dawn to dusk it sticks to you from your head to your feet. It becomes one whale, continuous piece which will not be dislodged, no matter, how hard you attempt to shake it. Even though you try to push it away, it will persist in sticking t. you. At all times it is clearly betore you. New this is when you can progress. On reaching this stage you would keep your mind straight, and refrain from having secondary thoughts. When you find yourself not knowing that you are walking while walking or sitting while sitting, and unconsciousness of cold, net, hunger-then you are about to reach home (enlightment). Henceforth you will be able to catch up and hold on. You do
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