5

Embracing Oneness

HARMONIZING HUN AND PO, HEAVEN AND EARTH

For Taoists, human beings have two souls. The hun, or heavenly soul, and the po, or earthly soul.

The hun is the ethereal soul. At the time of physical death, it leaves the body and ascends to heaven to return to subtle realms. The hun is more subtle, and is yang in nature.

The po is the corporeal soul. It is closely related to the physical world and descends into the earth at the time of physical death. The po is more physical, and is yin in nature.

Each person has one hun and one po. The Taoist practitioner seeks to harmonize these two energies, obtaining health, inner and outer balance, and self-realization. Taoist practice involves cultivating hun and po through a refining process. When we achieve a higher-level and more refined energy state, the physical or po aspects of our life support the hun or spiritual aspects. This is referred to as “experiencing heaven on earth.” When in balance, we live in harmony; when in disharmony, many negative conditions can manifest, including unhealthy emotional and physical conditions.

Chi balances the forces of Jing (sexual/generative essence) and Shen (spiritual energy) in the same way that the heart/mind (xin) balances the forces of po and hun.

Jing, Shen, hun, and po are four of the fundamental building blocks of Taoist philosophy and practice. Jing is the biological substance of the body, and po is the animated soul, fueled by Jing, within the body. In addition to these four building blocks, Chi is the power source, and xin is the working heart/mind.

Hun and po are distinct aspects of the self; they can be equated with the pure self and the egoistic self, respectively. Hun is the spirit of Chi while po is the essence of the body. Accordingly, all sensory and kinesthetic activities are animated from po. Conscious activities, such as intuition, insight, and awareness, are generated by hun.

Lao Tzu writes in chapter 10 that we don the spirit and soul and draw them into Oneness. Hun is the impetus of reincarnation. It arises before the body exists and departs after the body ceases to breathe. Hun becomes the force within us that is creative and that plans, makes choices, and exerts the will.

The center for po in the body is the lungs. Po generates the “gross” bodily activities (food, sleep, and sex). When a person is controlled by po, without the proper balance between hun and po, the body sickens and the mind becomes callous—egoistic, possessive, and obsessive. The po person is greedy, rude, and jealous.

When the two souls of hun and po are in harmony, the individual is warm, caring, kind, and equanimous. Since the ego is one’s subjective consciousness of self or I, it surfaces through the consciousness of hun and the subjectivity of po, and manifests through the xin (heart/mind). The harmony of hun and po flowers in the truly whole person.

In a condition of imbalance, one is not rooted to the earth (via the po) and is not connected to the spiritual source (via the hun). In this condition of disconnection, a person’s life basically revolves around eating, sleeping, mating, security, and power. These individuals may feel unhappy and empty inside. They may fear looking at this pain and emptiness, and may not notice that they have gravely suppressed their godly nature.

Once we truly take responsibility for ourselves, our health, our spiritual origin, and our life task, we can start to wake up from this numb state. Then we become aware of the fear and mechanisms we have cultivated to prevent ourselves from getting in touch with our true selves. Only when we have the courage to look beneath the surface of our ordinary consciousness will we be able to open up and walk the path to freedom and spiritual independence.

As children of the universe, we are not only created by the divine intelligence and subtle substance of the cosmos, but if we allow it, we spontaneously will cocreate its evolutionary process. We are not only children of the universe and its love that gave us life, we are also its fathers and mothers, whose love is coresponsible for the way it evolves. As an ancient expression says: “Embrace the universe as a mother embraces her firstborn child.”

The New Age movement may be seen as a reaction to the relentless materialism of the modern West. However, many followers of these movements, in their disdain of mundane and earthly material pursuits, have moved to the other extreme: a spirituality without grounding “roots” in the earth. In embracing spiritual ideals and rejecting material realities, they are trapped in the same duality between heaven and earth that has characterized most of history’s dominant religious and philosophical traditions.

People with poor groundings and a negative relationship with their bodies frequently face a host of problems in their daily lives regarding sex, money, health, self-esteem, and relationships. They often suffer from insecurity and have an unhealthy relationship with the practical and emotional realities of their lives. They tend to seek ways to avoid or deny these realities, including their own physical existence, and thus experience a growing disconnection between body, mind, and spirit. They do understand that they need to look for truth within themselves, as they carry the divine within. But they find this difficult because of the split that they have created within themselves—between what is “above” and what is “below,” between heaven and earth. In this condition of physical disconnection, one may try to escape or transcend the complexities of embodied existence through using drugs or other avoidance techniques.

The pursuit of spiritual freedom often causes such aspirants to imprison themselves in their search. As a result they are bound to end up as imbalanced as their materialist opposites. It is the deep pain they experience that pushes them onto a spiritual path that they hope will be free from all worldly obstructions. Now the same ego is hidden behind a spiritual mask. When we turn our attention away from our body we cut the intelligence away from the “matter,” and we dishonor the holiest temple on earth. The higher frequencies are not balanced and integrated in the physical body, so the vital essence will gradually leave the body or will transform into high energy frequencies that can only be partly assimilated in the physical body. Physically these individuals will start to slowly weaken and all kinds of symptoms will appear, ultimately leading to premature aging. Their heart energy may be compared with a flower that is cut off from its roots; their spiritual condition is only momentary. They live only in the upper body, as they tend to ignore or are afraid of their sexuality, and they lack a connection with the belly, their energy center. And as love and sex are not connected, their relationships tend to be emotionally unstable and superficial.

Let us be true to ourselves: we were not given our bodies to deny them. Taoist self-healing practices can significantly help people in this condition of physical disconnection by teaching them how to get in touch with the true nature of their bodies, to care for them, and to make them healthy and strong. This is essential for the growth of a healthy energy body.

We can all contribute to the quality of life on this planet by dissolving the denseness and separation in our mind and our social mentality. The problem is not only in the body, but also in the absence and denial of an understanding of the infinite and unfathomable true spirit and universal mind. Taoist masters realize that truth lies in a spiritual life that includes the physical body. By consciously fusing the spirit with the core of physical existence, a new quality of life arises.

The initial focus of Taoist practice is creating a healthy and strong physical body, well rooted in the source of life, the energy of our “mother” earth. At the same time Taoist practice acknowledges that the origin of our spirit is in heaven. Our soul has chosen to incarnate on earth and seeks opportunities to grow and evolve by learning from the universe. Since everything finds its nature in Tao, the human body, soul, and spirit can be seen as different densities of the same substance. In view of our unawakened, unconscious state, most of us tend to get trapped in one of the two poles, either by focusing on an earthly life at the expense of heaven or the other way around. Like a tree, healthy men and women are rooted in the earth below and connected to the universe above.

When a Taoist student has achieved a strong navel center and enjoys a firm connection to heaven and earth within, then he or she can freely move “upward” and “downward” without getting lost. (See the first volume of Taoist Cosmic Healing or Chi Nei Tsang, Chinese Abdominal Chi Massage, by Mantak Chia, for teachings about the navel center.) The relationship between heaven and earth may be represented by a vertical axis that goes up (heaven) and moves down (earth). Along this axis we can visualize the different centers and levels of energy and their transformations (body/soul/spirit). Because of its tradition of firm rooting, the Taoist way of energy transformation is a safe one. It has been tested for many centuries. The Universal Tao practice is a self-cultivation program that we can use and apply effectively in our daily lives. The practices lead us step by step from an initial level to the highest or “immortal” practices. The Taoist way of life teaches us to reconnect with and become aware of our true spiritual origin and bring this experience down into the lowest energy center of the physical body, the lower Tan Tien. It brings spirit into matter or light to earth. After achieving this strong rooting process between heaven and earth (vertical axis), practitioners can move freely into the materialistic world (horizontal axis) without losing their connection with the spiritual.

TRIPLE UNITY

The subtle origin of the universe and the Tao is the source of all life, all beings, all things, all energy, and all their various manifestations. In the yin/yang symbol, the outer circle represents the oneness and the yin and yang energies represent the intrinsic polarity of all forms of energy. Yin and yang represent a unity of opposites, always balancing, completing, embracing, and containing each other.

According to the Taoist view, the energy of the universe is comprised of three different realms. The interaction between yin and yang created the “three pure ones” or the three energy sources in the universe: the cosmic force, the universal force, and the earth force. Knowing that these energies contain the pure light of the Tao, we recognize the three pure ones in the three interlocking circles of the triple unity symbol. The outer circle of the yin/yang symbol can also be understood to represent the cosmic light energy while yang and yin represent the universal and the earth energy.

Cosmic Chi is born out of the original Chi of the Tao and literally carries the intelligence and essence of life. Guided by this intelligence, it spreads out into the universe and manifests in different densities and forms defined by the cosmic laws. This is how stars, planets, human cells, subatomic particles, and all other forms of life take form and are nourished.

In particular, cosmic energy descends and materializes into the human baby as it is attracted into the world by the magnetic field between the earth and the moon. Since most people have lost the ability to consciously and directly absorb the cosmic light, we can only do this in a materialized form, either by eating living substances that have absorbed cosmic light (plants) or by eating living creatures (animals) that have eaten the plants. This means that we only consume light in a more or less materialized form: cosmic dust, which in turn becomes plants and animals. Evolution is leading us to once again be able to consume from the source: cosmic light. In this way yin and yang have become one another, as the circle leads us back into light after so many years of disconnection from the source.

Taoist practice focuses on restoring this direct connection with the cosmic source (light particles) so that we regain the ability to directly live from light energy. As we develop this capacity, we become less and less dependent on eating plants and animals. Taoist legends tell us that throughout the ages, some Taoist masters have been able to live for months or even years without taking any food and without losing weight, while maintaining and even enhancing their vitality. Today, there are reports that a number of people from different backgrounds throughout the world are living only on water, tea, or fruit juice. This practice may be possible because such advanced practitioners tap into cosmic light, the original source of human life and all other forms of being.

Universal and earth energy, or Chi, also have their genesis in the original energy of the Tao. The universal Chi is the radiating force of all galaxies, stars, and planets throughout the whole universe. It is the all-pervasive force that nourishes the life energy in all the forms of nature. The earth force is the third force of nature, which includes all the energies of mother earth. This force is activated by the electromagnetic field originating in the rotation of the earth. It is also integrated into all aspects of nature on our planet. The earth energy is accessed through the soles of the feet, the perineum, and the sexual organs. Earth energy nourishes the physical body. It supplies our daily life force and is one of the principal forces used to heal ourselves.

The Threefold Nature of the Universe

Tao gives rise to one.

One gives rise to two.

Two gives rise to three.

Three gives rise to all things.

(42:1)

The threefold nature of the universe manifests itself in many different ways. In the Taoist vision, everything we see and experience around us has gone through three different realms or spheres of existence.

The subtle origin is the source of everything, heaven and earth. It contains the realm of Chi and all phenomena.

1. The subtle origin or pure law of existence (Tao).
2. Chi, the subtle energy.
3. All phenomena, interactions, and transformations of Chi.

The three realms are inseparable. Once we understand this threefold nature and experience its manifestation in our bodies, we have made a major step on our spiritual journey.

We have pointed to the necessity of opening up the vertical axis and establishing a deep rooting in both heaven and earth. The three principal energy centers in our body are the three Tan Tiens, discussed previously. They are in reality the containers of the physical, soul, and spirit energy. The way we become human is through a process of materialization (the body is the material densification of energy) in which the subtle energy of the Tao, connected to our spirit, incarnates through our soul into our body. Heaven descends into the earth, and what is above and below are united.

As human beings, we are the highest manifestation of the cosmic light, which has its origin directly in the Tao, the oneness. The life we lead originates from this source. From this one, unlimited intelligence a process of densifying, materialization, and multiplication has led to our individual incarnation or manifestation in the physical realm. Taoist philosophy describes this process as “the one giving birth to the two.” The interaction between the two results in the differentiation and multiplicity of the world of phenomena. To connect to the spiritualizing spiral of true intelligence that we are will strengthen the connection to the Tao. In other words, the more we understand nature and the universe, the more we understand ourselves.

As noted above, in Chinese cosmology and philosophy, the world of duality, of yin and yang, gives birth to the triple unity. This triple unity we find in the three basic energies in the universe (cosmic, universal, and earth energies) and in the interaction between man, heaven, and earth. In the human body, the interaction of heaven and earth forces (two) gives birth to the three Tan Tiens. Through the practice of the Taoist path, we once again unite the three in the One.

The quality and meaning of life is all contained in the One. As the Chinese have philosophically and poetically expressed it: one is all and all is one. We have one life to live on earth at this time, regardless of the legacy of our past or our hope for the future. If we waste it or destroy it, there is no more opportunity this life. Life is a sacred and serious matter. If we do not open ourselves to this solemn truth, we will lose our spirit-self and spiral downward to our ultimate destination: death. Lao Tzu wisely concludes: The reason people are not serious about death is because they seek the burdens of life. This is why they are not serious about death (77:1).

REFLECTIONS ON UNIFICATION

Body-Mind-Spirit Unification

As you begin walking the path of your pilgrimage, your body will be gradually detoxified and vitalized, and the mind will gradually become still and tranquil. The spiritual pilgrimage is purification process, a liberating experience, an inner journey, and an expressive path. As the pilgrimage continues its course, the body and mind begin their inner and ultimate marital relationship. The personal experiential journey and the awakening path progress together, promoting and refining the pilgrimage to produce the zhenren, the authentic and pure person. The Taoist path of cultivation is biological, emotional, mental, and spiritual in nature.

During the spiritual journey, we can best navigate the trials and challenges of life by restoring our original, childlike, free-flowing nature. It is the process of embracing the oneness of the universe. Oneness is the first and the oldest child of Tao. It is the single, pure, primary, primordial, and illuminating Chi of the universe. The activity of embracing oneness is a process of gathering energy through the concentration of mind. It is a psycho-biological-spiritual process of unifying heavenly and earthly Chi. The purpose of preserving Chi is to unify the complete self. Willpower, the best tool of the mind, is essential in this process of transformation. Through dedicated practice, we achieve a psychological unification that supports the unification of the entire body-mind-spirit.

An important part of the spiritual pilgrimage is the practice of unifying all perceptual faculties (feelings, sensations, intuition, cognition) into one total and comprehensive body/mind awareness. All aspects of a person—biological, emotional, intellectual, psychological, and spiritual—must ultimately be unified into one holistic awareness. It is a combination of original spiritual perception and actual realistic perception. Spiritual perception is the highest form of perception as well as the guiding principle of knowing and understanding. Realistic perception is sensing and perceiving the world around us, ideally in a perfectly reliable and trustworthy manner. When we can unify all our perceptual capabilities, inner and outer, we can be fully sensitive and present, and respond spontaneously and with perfect appropriateness to whatever arises in each moment.

Uniting with the Tao, Uniting with Virtuous Action

So the person who works according to Tao unites with Tao.

In the same way he unites with action.

In the same way he unites with loss.

Uniting with action, the Tao becomes action.

Uniting with loss, the Tao becomes loss.

(24:4–5)

The Tao is transmitted into either virtuous action (Te) or loss. If your purpose in life is the acquisition of name, fame, or fortune, you will inevitably end up with loss. If you want to wholeheartedly unite with the virtue of the Tao, you will lose everything except the virtue of the Tao.

We can disregard our mental projections and appraisals to concentrate on making a right judgment of the reality of nature, and embracing and uniting with it. The fine line of correct discrimination is the fine line of the intention of mind guarded by soul, heart, spirit, and body/mind. If the intention is selfless, there is no cause for concern. Just be who you are and do what you must. You can save someone’s life through kindness or destroy a relationship by misusing the kindness. You can save someone’s life through justice or kill him by restoring the established justice. If virtuous action requires you to step with the right foot, then action with the left foot will bring trouble.

Three Unions

There are three types of unions in life experience: biophysical marriage, ideal connection, and spiritual union.

The biophysical marriage is the connection of the yin and yang Chi and Jing through sexual intercourse. Sexual climax is its peak experience, followed by the products of offspring.

The ideal connection is the mental communication between the yin hun and yang universal Chi. The peak experience is insight and mental clarity. The products are ideas and all manifestations of culture and society throughout evolving human civilization.

Spiritual union is the marriage of bodily pure yang force and heavenly yang force. The peak experience is bliss. The product is the zhenren, the pure person, or the child of God.

The first union is the earthly union of a man and a woman. Though they enjoy the process and experience oneness, the act is a simultaneous exchange between death and birth. The oneness is the union of two distinct manifestations of yin and yang, of male and female, of anima and animus.

In the ideal connection, there is a union between self and thought, hun’s soulful consciousness and Shen’s pure consciousness, idea and reality, and reality and eternity. There is the spark and illumination of mental clarity and insight. Ideas are transformed into language, tools, machines, and all the objects of human culture. The process evolves through individuals and societies.

The final union, the spiritual union, is the fruition of the Taoist path. It is the marriage of the human and divine, of human energies and cosmic energies, to produce the fully enlightened Taoist sage.

The Harmony of the Family

All of our personal history, both from this lifetime and from the beginningless past, becomes part of, and is transformed by, our spiritual pilgrimage. All our personal, social, and ancestral relationships are vehicles facilitating our sacred journey. We learn to walk our own path within the network of our history, family, and culture.

GIA JEN (FAMILY), THE 37TH HEXAGRAM

The Gia Jen (family) hexagram represents the laws obtaining within the family. The varous lines represent the various family members and their relations to one another. Thus all the connections and relationships within the family find their appropriate expression. The fact that a strong line occupies the top position indicates that strong leadership must come from the head of the family. The family hexagram conveys that the laws that govern the household, when transferred to outside life, keep the state and the world in order. The influence that goes out from within the family is represented by the symbol of the wind created by fire. Richard Wilhelm’s renowned translation of the I Ching states: “The family is society in embryo; it is the native soil on which performance of moral duty is made easy through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.”