by Wu Hsin
Wu Hsin declares that the body in the world does not exist apart from the mind; the mind does not exist apart from consciousness, and consciousness does not exist apart from the Absolute.
7
Everything that one knows are appearances; appearances in the consciousness that one is, in the clarity that is always there.
The world does not exist as anything outside. Every state seems real while one is in it.
Appearance is mere seeming: seeming self and other, seeming world, seeming bound and limited. Yet, it is unstable in that it comes and goes.
Inside and outside only pertain to that which has location in space.
That which is everywhere is both inside and outside, yet beyond the two.
8
One’s body does not choose the phenomena that have arisen before its senses.
One’s mind does not choose the current perception, thought or feeling that arises in one’s mental expanse.
All that the psychosomatic instrument can do is to react from the conditioning it carries.
Simply do not allow the subtlety of pure subjectivity to be masked by the involvement with the instrument of the subjectivity.
9
Abide in Wu Hsin's words only.
Build your home there. Construct your bed there.
In this abidance, all that is required will be provided.
Clarity cannot be attained, nor forced. It can only happen, when it is given the opportunity to do so, when obstruction by concepts ceases.
It can appear only when it is given a vacant space to appear in.
10
Nothing has absolute existence.
All existence is relative, relative to the mind.
Yet, there is a permanent in the impermanent and this is eternally as it is, yet it is unknown.
Although it is ever clear and ever existing, it is not visible and is not recognized.
11
One often tries to anticipate what it would be like to reach a final and total understanding.
In doing so, one overlooks the fact that mind is both part of and appearing in this universe and is therefore not qualified to comprehend it.
Any finding is as likely to come from searching as it is from relinquishing all searching.
12
Polishing one side of a coin does not facilitate the seeing of the other side.
The coin must be turned. Likewise, the outward-leaning mind must be turned inward.
There, it is not provided any ground on which to land, nothing onto which it can affix itself.
13
In the beginning, nothing comes;
In the middle, nothing stays;
At the end, nothing goes.
The phenomena of light and dark alternate with each other.
Despite all movement, the Conscious Life Energy remains unchanged.
It is unalloyed Being, and it admits no stages.
14
This body is one infinitesimal piece of the content of consciousness.
It is used by consciousness as its instrument to know the totality of the content.
In this way, the seer and the seen are both parts of Seeing.
One can say one is not the body.
One can also say that one is not limited to the body, but instead, is all things.
15
Wu Hsin's words cannot survive passing through the filter of one's concepts.
One must be receptive. Receptivity means having no prior standard by which to evaluate what is heard.
Anything is possible here because this is the abode of That which makes all things possible.
Understand that Wu Hsin’s teaching is only an expression of his own experience and realization.
He declares that those unwilling to exchange their individuality for immortality should not linger here.
16
Omniscience is the storehouse the Ever Known, access to which is revealed either via silent recollection or spontaneous recognition.
17
Feelings, thoughts and actions race before consciousness in endless succession, from which the brain seeks to create a unifying representation.
The representation arises as the ever-changing "me" in an ever-changing world. When one sees relatively, such seeing is only in relation to oneself.
The fundamental filter through which the world is perceived and experienced is self and other.
When the thinking stops the mind stops. Yet, the functioning continues on.
With the removal of oneself, the seeing is clear.
18
In the waking state, knowingness rises from consciousness within and turns attention to a world of external objects.
In so doing, experience is partitioned into an outside and an inside. Something inside receives perceptions from a world outside it.
In the dream state, another world is thought and felt. Thus, there is a turning within as experience now is all inside with no outside.
Last is the deep sleep state, where all phenomenal appearances cease.
There is only Knowing unmixed with any physical or mental phenomena. There is neither inside nor outside.
There is only that which supports waking and dreaming.
19
Experiences are like the consumption of rice.
They may fill you for a time, but ultimately, they don't satisfy.
20
Whatever one's view of the world, it is invariably based on imagination, on assumptions masquerading as facts.
Beliefs are the string on which all misunderstandings are strung.
As an animal tied to a post wanders only within the length of its rope, one can only go as far as one's beliefs allow.
One traverses the circumference of one's prison, but never exceeds it.
21
As part of anyone’s picture of the world, there is a self image that underlies the knowing of the picture.
It is through this self-image that the pictured world is seen. One never sees the world directly.
It is seen through what one thinks one is, through the images and concepts that one has.
By way of example: your problems wake up when you wake up. For the rest of the time, you have no knowledge of any problem.
One's existence as a particular body is nothing more than a state of mind.
It vanishes in dream, in which it then assumes another body.
22
All phenomena are contained en potentia within Awareness or the Absolute.
When actualization arises, there is a projection outward in which there is produced a consciousness as relationship between a knower and a known.
This consciousness is an effect of the First Cause.
23
Whatever comes to mind is unreal, in the sense that an illusionist's trick is unreal. As long as mind is caught up in belief, there is no understanding and there is no freedom.
Mind translates the content of thought into concepts via words.
It is the sum of thoughts: the thoughts which have already been appeared; the present thoughts, and the thoughts which will appear to consciousness in the future.
It shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. It exists in three distinct phases.
The first consists of consciousness and time in the absence of phenomena. As consciousness is time-bound, the two must co-arise. This phase is referred to as deep sleep.
The next is the former plus phenomenal content and is referred to as dreaming.
The last has the same characteristics as the previous except it also includes space. It is called waking.
24
Those who gather here seek cessation; that is to say, there is the desire to merge into Unity in the same way that a river merges into the ocean.
On said merger, the river ceases to be.
How does one free oneself, being caught between what has already happened and what must happen?
&nbs
p; All that is required is the freeing from the habitual patterns of thought that suggest what one is.
In so doing, what must happen will happen but there will no longer be any "one" to be impacted.
25
The intellect is the wrong tool for relating to What-Is in the same way that a net is the wrong tool for gathering water.
Unattached to body, unattached to mind, allowing everything just as it is.
What could be the problem?
26
When that which is sought is everywhere, what path must be taken to arrive?
What must be ultimately seen is that there is nothing to be attained or a single action to be performed.
The wisdom one seeks is the wisdom one already has. In most, it is presently masked by confusion.
The unconfused are wise.
27
There exists a Power beyond the individual and conscious personal self that is realized as operative but not understood.
From pure Potentiality, the Conscious Life Energy manifests. It births the mind, which in turn, births all the worlds appearing in space.
In this manner, the outer is a mere projection from the inner. Ultimately, there is neither inner nor outer, only Consciousness.
Consciousness plus time is the basis of all things.
There is always something to observe. Even the absence of a thing requires the observation of its absence.
Enmeshment with the observed feeds the notion of a person.
28
The initial step to realization can be said to be a movement from objective to subject identification.
The final step is the movement from subjective identification to Absolute identification.
In this, it is apperceived that the apparently individual self is but a projection or reflection of the universal Self, that it is objectified subjectivity.
29
Preoccupation with that which appears does not invalidate That-Which-Is. It merely obscures It.
The mind is only an instrument through which the physical, sensual and mental world presents appearances to consciousness.
When one is no longer attached to phenomena, their insubstantiality is most clear.
30
Today, Wu Hsin speaks to the discouraged:
Leaving one path to walk another path is not progress. It is substitution.
Trying not to think is like trying to stop the grass from growing by screaming at it.
To be a human is to be confused. To be enlightened is to be clear.
To relinquish the notion that there is someone who must relinquish some thing is a movement away from confusion.
In that sense, one does not seek any change of the content of consciousness.
Rather, it is a detachment from all content.
31
One must catch the duck before one can cook it.
Who is to eliminate the ego?
How many more years of this vacuous pursuit will you undertake before it becomes clear?
Wu Hsin calls this the long path toward positive surrender of the ego via exhaustion.
June (Sì Yuè)
1
All effort to control is suppression.
This, too, applies to your efforts to control the pace of your enlightenment. Your efforts to bring it about only delay it.
You are sitting in the audience watching the play of life onstage.
What do you need to do in order for the play to continue?
2
"I am" is not merely a thought; it is the one certainty.
The thing called ‘I’ is the Conscious Life Energy.
That which the wise speak about as ‘I’ is the functioning of the Conscious Life Energy via the body.
The ‘I’ which ignorant people talk of is an imagined entity with a body.
3
Cease all talking of journeys. There is no journey from here to here.
One is as one always is.
There is no need for effort, no need to do anything.
Understand that neither to be nor to be conscious require anyone's permission.
There is a Singular Agency responsible for all activity. Wu Hsin is its instrument.
That which is seen is unable to look and that which looks cannot be seen.
4
Wu Hsin's stance is that a single instant of understanding has greater value than years of practice.
Everything Wu Hsin suggests one think about is intended to drive one beyond thought.
Leaving behind the false, one abides in the true.
One's self is nothing in itself but an address given pointing to the organism's continuous interaction with the environment.
5
Most come to Wu Hsin expecting to be given something to do.
Wu Hsin declares that there is nothing to do other than to be.
What is to happen will certainly happen and it will do so spontaneously.
Why not relax and observe dispassionately?
There is no waiting on some Divine Grace.
Grace has already provided the opportunity for instant clarity.
It remains up to each to seize it.
6
One doesn't decide to be thirsty; thirst appears.
Likewise, thoughts arise of their own accord. The thinker is an afterthought.
Actions occur; the actor is also an afterthought.
The body will not always be with you.
When the body is no longer with you, what are you?
7
When one is confused, ten thousand books are insufficient.
With clarity, a single word from the mouth of Wu Hsin is excessive.
A primary source of confusion is acquisitiveness, the drive for increases in "mine".
What is this "mine"? It is comprised of all things and people needed for the purpose of avoiding pain and securing pleasure,
"Mine" finds its support in the body and, as such, one believes that this "mine" must be protected.
This, in turn, creates the drive for security in this insecure world. More confusion.
8
What is a belief? A belief is having confidence in something unproven, isn't it?
The knowledge that you exist, that you are, arose spontaneously. You don't need to believe it.
The belief that you are separate, born on such and such a date, did not arise that way; it was given to you and reinforced over time.
What are you when you empty yourself of that belief?
9
Wanting to understand what will be before understanding What-Is is like attaching the cart to the front of the buffalo.
Part of one's confusion is not knowing one is confused.
Why bother to know that which one doesn't need to know?
Trust that what you need to know you will come to know.
10
Enlightenment is the return to the state prior to the arising of self-consciousness.
It is the clear discrimination between source and appearance.
It is the result of every effort one has made. It is despite every effort one has made.
