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Sensation, the Brain, and Taoist Practice

To perceive is to be aware of our surroundings by means of receiving and interpreting sensory stimuli. All living things from plants to insects to animals possess sensory abilities. Plants have the most simple form of perception, as they detect and grow toward the light. Animals and humans depend on their five sensory receptors to perceive, identify, and utilize objects in their environment to meet their needs.

Humanity has developed abilities through evolution to distinguish the differences among colors, sounds, and smells with the aid of the five senses. We also experience more subtle sensations, such as pressure, temperature, weight, resistance, tension, pain, position, sexual sensations, equilibrium, hunger, and thirst. All these sensations arise from the interaction between internal organs and the external world. The primary role of the senses—to ensure our survival and avoid any dangerous and disastrous situation—enables us to discriminate what is good from what is harmful, and what is valuable from what is useless. Upon optimizing these sensory abilities, we gradually become more effective in various areas, as well as more aesthetic. We continually strive to improve those abilities to discern or perceive the natural forms, to make life simpler and more peaceful, and ever more meaningful and wonderful.

In spiritual practice two things are required. The first is to perceive something exactly as it is. This is the precision of accuracy. The other is selflessness. When the self is absent, the discrimination and judgment will be absent as well. There can be no space for duality when the true value of perception is apparent. Passing judgment is the real poison to our life, our health, and our spiritual environment. True spiritual judgment is selfless: perceiving things as they are and responding accordingly. In life, all good things are transformative gifts and all bad things are valuable learning and transforming materials. Understanding this reality—the meaning of perception—is the beginning of Taoist awareness practice. It is being consciously aware that the perception of eyes, nose, and ears functions to form the greatest portion of information. When we reach the point where what we perceive is ideal to what our consciousness is perceiving, life then presents its true meaning to us. At this point, the sensory organs are not only reliable tools but also valuable conscious and spiritual vehicles. Through this organic awareness, our deeper emotional and spiritual nature will be awakened and comprehended.

With the aid of light, all things can be seen. To know the Tao, no special talent or knowledge is required. All things on earth are sacred. To know this is to know your true self and how to apply the skill of spiritual perception. With this device, we can know not only the worldly appearances we observe but also their hidden messages. Then oneness is achieved, making human perception a joint venture between our biological, emotional, and spiritual sensitivity as well as the external world negotiated by the mind and heart. The perception of the world, of the Tao, and of God is then achieved as life flows on of its own accord.

Taoist practice provides us with the resources to extend beyond the realm of our senses. By tapping into our internal resources and channeling the energy around us, we can perceive much more than the senses normally report to the mind. We extend our perception from the limited perspective of the sociologically conditioned senses to the unlimited awareness of the universe. For example, our senses tell us that the earth is flat, that we are stationary, and that heaven is above us. In reality, the earth is a sphere hurtling through space at thousands of miles per hour and the heavens are above, below, and beyond the earth in every direction.

Along with the five senses, all animals possess souls or animal spirits. Taoists call this form of spirit po, which is instinctive, selfish, and egoistic. Just as plant lives range from seasonal to perennial, animal spirits exist from cyclical to eternal. All animal spirits are cyclical, but the human spirits, being the most highly evolved, can reach the eternal. All animal spirits are self-protective since they must safeguard their own existence. Only human beings are consciously aware of their traits of selfishness and are willing to, at times, transcend these traits. All animals are realistically selfish; only humans can sacrifice today for the benefit of tomorrow.

When a spirit/soul is regenerated into a physical body, it unifies its organic ability with the conscious ability to form ego: the master of the five senses. In the Taoist interpretation, the ego is the powerful coordinator of sensory perception and response. The human conscious awareness perceives both the present reality (natural or cultural) and the projected reality (wished or planned), and anticipates and acts accordingly.

With spiritual discipline we become fully aware of the reality we perceive through the senses, the plans and intentions we consciously create, and the transcendence of spiritually awakening. This is the presence of spirit and its wisdom force. The perceived world is the realistic world we now inhabit. Yet there is also a more subtle, mystical dimension that is always present. In spiritual cultivation practice, the senses are organic and biological, but also psychological and intuitive. Our sensory powers represent the power of nature, mind, force, and matter.

THE BRAIN: PERCEPTION, EMOTION, AND RESPONSE

Sensory impulses are interpreted through the cerebral cortex, the layer of gray matter encasing the cerebrum. In addition to interpreting sensory impulses, the cerebrum and cerebral cortex determine personality, motor functions, and planning and organization. The cerebrum is the largest part of the brain; it is the seat of consciousness and the center of the higher mental faculties such as memory, learning, reasoning, and emotions. It consists of two hemispheres separated by a deep longitudinal fissure and four lobes. The occipital lobe is involved in interpreting visual stimuli, the parietal lobe is involved in interpreting the stimuli of touch and taste, the temporal lobe is involved in interpreting the stimuli of smell and hearing, and the frontal lobe is involved in motor function, problem solving, spontaneity, memory, language, initiation, judgment, impulse control, and social and sexual behavior.

All sensory activities governed by the cerebral cortex are centralized through the thalamus glands and executed through the limbic system—the name being derived from limbus, the Latin word for “ring.” This system enables us to learn and to memorize. Prior to development of the limbic system, all species possessed a brainstem that encircled the top of the spinal cord and was poorly developed, particularly among fish and insects. The brainstem regulates the functions of breathing and metabolism. It controls our instinctual reactions as well. It is vital in maintaining our conscious wakefulness and alertness. The primary functions of life—heart rate, blood pressure, swallowing, coughing, and breathing—are directed by the brainstem. The alarm system in the brain, the reticulating activating system (RAS), consists of a reticular formation, subthalamus, hypothalamus, and medial thalamus—with the hypothalamus serving the highest purpose of all. It contains many tiny clusters of nerve cells called nuclei monitors that regulate body temperature, food intake, water balance, blood flow, sleep-wake cycle, and the activity of the hormones secreted by the pituitary glands.

THE HUMAN BRAIN

The brainstem, in Taoist practice, is the storeroom of sexual energy as it rises through the spinal cord. It then further nourishes the pituitary gland and pineal gland in meditation practice at the second level. This is the practice of transforming Chi into Shen, then Shen into emptiness, and finally emptiness into the Tao.

By keeping the adrenal hormones at their lowest levels, inner peace will remain undisturbed. In such a state, the sensory receptors that are controlled by the thalamus gland, with the exception of the olfactory, will consciously withdraw. In complete darkness, as is found within caves where meditators engage in the highest forms of practice, the visual and auditory abilities become ever more sensitive. By withdrawing ordinary light energy from the adrenal glands and charging them with primordial sexual energy, the mind sees the subtle light and the inner ear hears the cosmic vibration within both the body/mind and mother earth.

With continued spiritual practice, the pituitary gland—the master gland for bodily hormones—becomes distilled by the exchange of energy in the body/mind needed for spiritual awakening power. The hypothalamus gland remains in perfect balance between wakefulness and sleep. The pineal gland, secreting melatonin to control the subtle bodily rhythms, comes into a subtle balance and is no longer driven by the instinctive drive from adrenal power and the thalamus gland. In this state, wakefulness is a dreaming state and dreaming consciousness is awakening consciousness.

As the brainstem is developed through advanced Taoist practice, the emotional and instinctual centers become more balanced, enabling the body to function in a more balanced manner, both organically and emotionally. The root word for emotion is motere, the Latin verb “to move.” The Taoists view emotional activities as energy diffusions. The seven emotional expressions are closely connected with the seven openings in the face expressing happiness, rage, sadness, joy, love, hatred, and desirable action. The first six are the organic expressions of heart, liver, and spleen.

The amygdala, an almond-shaped mass of gray matter in the brain’s medial temporal lobe, plays a central role in the emotions. It forms part of the limbic system and is linked to both fear responses and pleasure. The amygdala receives input from the sensory systems and is necessary for fear conditioning and emotional arousal. It sends outputs to the hypothalamus for activation of the sympathetic nervous system, the reticular nucleus for increased reflexes, and the trigeminal nerve and facial nerve for facial expressions of fear.

THE AMYGDALA PLAYS A KEY ROLE IN THE EMOTIONS

In Taoist tradition, as sexual energy merges with the light above the brain, the light in the pituitary becomes gray-white. This activates the amygdala, and Chi then circulates on either side of the head above the ears and around the temples. As the light moves forward, the third eye will be opened.

The overall functioning of the amygdala is related to the energy of the kidney Chi (which includes the adrenal glands, kidneys, bladder, and ovarian/prostate glands), particularly the activation of the will and the expression of fear. Fear is the oldest negative emotion. It is felt by all animals, and is even stronger among humans since they have so little power to protect themselves, especially the newborn. The longer time required for human development into adulthood makes fear the basis of the entire civilization process. Emotional fear and negativity can freeze or numb the body/mind in its confrontation with danger. Yet, humans are also capable of swiftness and fearlessness in response to challenging situations. The kidneys have their corresponding facial locations within the temples and ears. When your kidney Chi is vibrant and flows freely to the brain, there is no blockage in either temporal lobe or around the umbilical cord. The energy flows freely to create pure emotional vibration: compassion.

FIVE COLORS BLIND THE EYES

Five colors blind the eyes.

Racing and hunting madden the heart.

Pursuing what is rare makes action deceitful.

Five flavors dull the palate.

Five tones deafen the ears.

So, the sage’s method is for the belly, not for the eyes.

He abandons the latter and chooses the former.

(12:1–2)

Here Lao Tzu speaks about the organic interaction of self with the world. Five colors blind the eyes reveals the eyes as one of the primary sensory receptors. Colors are the first visible objects in the universe and the most powerful natural stimuli. Their significance is so important to our life, both biological and artistic, that we dye our fabrics with colors, stain utensils with color, paint our rooms and houses with colors, and express ourselves through colors. We are the consumers of colors. When colors, as the spectrums of light, enter the heart through eyes, the heart is fired and maddened, and the body is driven by the “go for it” message. Racing and hunting commence.

The more rare an object is, the more intensely the body/mind pursues it. Pursuing what is rare makes action deceitful. This is the beginning of human grasping, greed, and sinfulness. The word “rare” is used in reference to the most sought after stimuli since that which is rare satisfies the ego. Cheating, fighting, disguising, lying, envying, admiring, appraising, degrading, denying, hiding, exaggerating, labeling, disregarding, abusing, humiliating, killing . . . on and on, endlessly. All for the purpose of pursuing five flavors and enjoying the five tones: the rewards of racing and hunting.

All the pleasures of the senses may be experienced and enjoyed, but excessive indulgence leads to a negative or even destructive influence on taste, the physical body, and the soul. This is a warning to those who wallow in sensuous enjoyment or a hedonistic way of life. As the eyes are blinded, the palate dulled, and the ears deafened through overindulgence, the body becomes toxic and the mind numb.

We are exposed to the stimulation of the forms of this world, and their invitations can seem inescapable. Colors, sounds, smells, tastes, and textures from all the forms of nature constantly beckon us. It is this invitation from nature that allows us to go with the flow of the outside world. We can mindfully engage this experience.

In Chinese philosophy, the universe is composed of the five elements—water, metal, earth, fire, and wood—each of which has a yin and a yang mode. All natural forms are expressions of these elements. Traditionally, the five seasonal changes (spring, summer, late summer, fall, and winter) produce five colors (green, red, yellow, white, and black) and five flavors (sour, bitter, sweet, tart, and salty). They activate the five tones (call, laugh, sing, cry, and moan), the five facial organs (eyes, ears, nose, mouth, and tongue), and the five primary internal organs (liver, heart, spleen, lungs, and kidneys). All these fives are conceived within the bodily five elements (a body with two arms and two legs), expressed with five emotions (anger, joy, worry, sorrow, and fear); and manifested with five fingers. Lao Tzu acknowledges the interaction with the fives of the universe: five colors blind the eyes, five flavors dull the palate, five tones deafen the ears. The Taoist approach is to mindfully find the middle way as we navigate the stimulation of our encounters with all the forms of the world.

Savoring Non-Flavor

Do nondoing.

Engage in non-affairs. Savor non-flavor.

Large or small, many or few, reward or punishment, are all being done through Action.

(63:1–2)

Our life cycle is determined by the interaction of eternal and external stimuli. The initial excitement of external stimuli then emerges as competitive action to reap the rewards of food, drink, sex, and being surrounded by possessions and values. These material satisfactions and objects become our status symbols. Our life energy is further consumed in dealing with dual reactions such as happiness and anger, joy and frustration. An inner war ensues and life grinds on to the end.

The sensory organs are driven constantly by internal demands and external pressure. Eventually, the five receptors tend to become jammed, the sixth sense (the bodily sense) is overwhelmed, and the seventh sense (conscious awareness) is cluttered by words and beliefs.

When in touch with the Tao, the senses do not become overly stimulated. We do not become slaves to experiences or to objects. We practice nondoing, engaging in non-affairs, and savoring non-flavor. This action is the real product of the mind and heart. The mind pursues and the heart rewards. There is no need to hasten our own demise by driving ourselves to defeat.

In following this practice of nondoing, we must give attention to each and every stimulating agent, whether internal or external. According to Taoist inner alchemy and Chinese medicine, colors, flavors, and tones may cause an organic imbalance, which could then lead to emotional turmoil and spiritual distortion. The five colors, flavors, and tones impart corresponding internal organic reactions on biological, emotional, and intellectual levels. When the pressures exerted by these stimuli become overwhelming, there will be a blockage to the sensory receptors of eyes, ears, and mouth. The inner organs will then be harmed: anger frustrates the liver; hate causes rage in the heart; worry eats away at the spleen; sadness depresses the lungs; and fear distills itself in the kidneys. In like manner the high frequency brought on by shouting or blatant noise can inflict damage to the heart; drinking can poison the liver, pornography leeches away at the kidney Chi. Then much energy is required to detoxify and restore the body/mind to its normal state.

In the sense of Tao,

This is said to be eating too much and acting too much.

It results in disgust.

Those who desire will not endure.

(22:2-3)

Not constraining the living environment.

They do not get bored by life.

Because we do not get bored, there is no boredom.

(74:2)

Our sensory organs are vulnerable. Rather than honoring and respecting them, we burden them mercilessly. When the eyes become tired, we continue to look. When the ears are jammed with excessive sound, we continue listening. When the stomach is full, we continue to eat. The eyes become shortsighted and the ears deafened. The body loses its sense of balance and our health is at stake. This is said to be eating too much and acting too much. How do we find the right balance?

We are easily bored and grow tired of our routine and surroundings. This motivates us to seek more stimulation. This is the wrong form of seeking.

Searching for answers to the purpose of our life journey is the highest form of motivation to be cultivated. We are what we are. Living through what we are is the answer, but we sometimes refuse to accept it. When we refuse to accept the truism that we are what we are, we are compelled to add colors, labels, and meanings. We then empower our ego to demand and direct our actions instead of listening to the warning signals and devoting ourselves to virtuous action. Artificial practices retard and destroy our sacred sensitivity, our going with flow. This is the exorbitant price exacted by our egoistic demands. If our minds are not constraining the living environment, we do not get bored by life. Because we do not get bored, there is no boredom. If we can wholeheartedly accept that we are what we are, we can savor non-flavor and consistently and spontaneously manifest virtuous action.

For the Ego, There’s Never Enough

During the course of humanity’s forward march toward civilization, we have become emotionally entrapped. We are intellectually encouraged to believe that being productive is of value and the reason to live. Our productivity must be measured according to given standards: social, economic, academic, political, religious, or other positions, usually within rigid social organizations. Upon achieving these strived-for positions, we feel justified for having paid such a high price. The need to “be productive” requires that we make a good impression, and be young, smart, creative, hardworking, and most importantly, obedient and pliable. Social organizations are anxious to “hire” these qualities and make full use of them. Their expectations are that we will improve and become more efficient and productive in order to set an even higher standard of success for others to follow. Those that follow us proceed to compete with us and eventually take over our own hard-won positions. What is happening? We have sold ourselves to the highest bidder.

In the realm of ego life, there is never enough of anything. Ego uses a great deal of physical and mental space to fill and store its ambitions and to preserve and expand its possessions. Consider the physical space: there is no way to measure how big is big enough. An apartment is not as good as a house, a house not as good as a mansion, a mansion not as good as a country.

When a person owns a decent house, they proudly announce ownership. The papers are signed and legally approved. This person never realizes that the first and only true owner of the house is the earth mother herself. From the earliest times, humans have demonstrated the pride of ownership, believing that owning land means owning all the resources, such as food and water, on it. All creatures living on earth will fight for food, sex, and shelter.

Which is more cherished, the name or the body?

Which is worth more, the body or possessions?

Which is more beneficial, to gain or to lose?

Extreme fondness is necessarily very costly.

The more you cling to, the more you lose.

So knowing what is sufficient averts disgrace.

Knowing when to stop averts danger.

This can lead to a longer life.

(44:1–3)

Once ownership is established, business deals are made to enhance the growth of the property and maintain its ownership. The possessive ego never wants to stop, since ego serves only its possessiveness. Therefore ego cannot distinguish when enough is enough. Extreme fondness is necessarily very costly.

Since the body will necessarily die, what is the value of it? If the ego can be completely abandoned, how can it be possessed? Since gain and loss complement each other, how can we have one without the other? We come from nothing and we have nothing. We gather nothing on our journey to death other than our own energized deeds. What we gain is what we will lose. The more we gain, the more we will lose. The more you cling to, the more you lose. The hope and the loss are equally important and mutually proportional; each hope generates a loss and each loss is a loss of energy driven by hope.

BEYOND EGO CONFLICT

Our ego attempts to play its game in the domains of body and mind. During our lifespan we experience three kinds of memory: biological, psychological, and spiritual. Biological memory is our instinctive behavior. Sensory perception is, mostly if not entirely, biologically determined. How to breathe, see, listen, sustain our bodies, and procreate is all built into our biological memory. Psychological memory is the master game of ego. It stands between mind and heart, soul and spirit, gliding back and forth, up and down. Ego occupies the largest space in our world, much larger than our biological self, and larger than our human soul can encompass. When something extraordinary occurs and the ego can neither control it nor let it go, it will cause psychic conflict leading to a physical, defensive reaction. Many chronic problems, some organic ailments, and all the psychosomatic symptoms are caused by this conflict.

When the psychic conflict becomes more intense, ego will go to any extreme to retain control. However, if the ego’s grip is released, it will create a valuable spiritual journey, a deep realization, a total internal cleansing, and a new freedom of life. Love, compassion, kindness, and faith are the greatest assets in spiritual practice and in going beyond ego grasping and conflict. Many traumatizing events become transformed to bliss for those who have mastered them. The mechanism is our conscience, love, compassion, kindness, and faith. The conscience is one of the highest forms of activity that the soul can conduct. When ego relaxes, there is a connection between soul and spirit at the level of conscience, enabling stillness of spirit, clarity of insight, and swiftness of action. In this way, all realms of conflicts can be dissolved through virtuous acts, acceptance, forgiveness, and inner trust.