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There will always be conscious beings wondering about the fact of their being conscious and enquiring into its cause and aim. What am I? Who am I? Such questions have no beginning and no end. And it is crucial to know the answers, for without a full understanding of oneself, both in time and in timelessness, life is an illusion, a projection from the mind, completely enslaved to neurology, genetics and circumstances.Simplicity and humility are the keynotes of the life and words of Wu Hsin. He espouses no teaching, claiming he has none to offer, no system or philosophy or method to expound. He knows his own real nature, acknowledging that it is no different from another’s.The key, he suggests, is that the mind must cease its incessant movement and recognize and penetrate its own being, not as being anything in particular, neither here nor there, but just timeless being.This timeless being is the source of both the primal energy of life and of consciousness. Every human has it, every human is it, but not all know themselves as they truly are. Instead they identify themselves with a name, a shape, a personality and the collections and content of their thoughts.The only way to rectify the error is to understand the modes of the mind and to turn it into an instrument of self-discovery. In earlier times, the mind was originally a tool in the struggle for biological survival. It had to learn the laws and ways of Nature in order to conquer it. That it did, but in the process, the mind acquired the art of symbolic thinking and communication, the art and skill of language. Words became important; ideas and acquired the appearance of reality, the conceptual replaced the real. The result is that man now lives in a world, where verbal pointers are mistaken to be facts.
Citation preview
The Lost Writings of Wu Hsin:
Volume Two: The Magnificence of the Ordinary
Forward
It has been said that should someone find a bright star, they have no right to keep it in their
pocket. Instead, they should carry it openly so that its light may shine on all.
These lost writings of the ancient Chinese Wu Hsin are one such star. In Volume One: Aphorisms
for Thirsty Fish, Wu Hsin spelled out the reality of being and stripped away the hallucination of
the separate, individual doer.
In Volume Two: The Magnificence of the Ordinary, he concentrates much of his writing in
describing what it’s like to live from this different point of view. Surprisingly, it is not some
cosmic, mind blowing, disassociation from everything. Instead, he suggests that the mystery of
life is not a problem to be solved, but a reality to be experienced.
He presents a view of the world where black is not separate from white. They are two opposite
poles of a unitary wholeness. No good without bad, no high without low, etc. What may be good
today may be bad tomorrow. Seeing this clearly, one understands it is best to live without
judgment.
He also draws a definitive distinction between knowledge and knowing. The former is of things,
of form, of the world. It is cumulative. The latter is organic, inherent and not contingent on
anything. It is the very movement from knowledge to knowing that is the unambiguous
affirmation of a life lived naturally and in alignment with What-Is. He describes such a life this
way:
Wu Hsin has given up
All notions of what he is not:
Not the mind,
Not the body,
Not the senses.
He knows that he knows these
But is not them.
His is a life of ease.
No longer habitual,
No longer mechanical,
Remembering only
What needs to be remembered;
Doing only
What needs to be done,
Spontaneously, in every moment.
His words are often terse, yet undeniably potent; provocative and immensely profound. In a
sense, each text is hologramatic; a seeming part containing the whole. A single statement within
this collection is sufficient to jolt the reader into a new dimension of awareness. He prescribes no
process, sets out no path to be followed. Everything unfolds.
He stresses that none of this is something to be acquired. It is not something to be gained which
can eventually be lost. It is here and now; it was here before and will continue to be here in the
future. It is the very Ground of Being and it is available to all without further postponement or
delay. He sums this up succinctly in his opening four lines:
The world is a collection of objects.
That which perceives the objects
Cannot itself be an object.
You are That.
There will always be conscious beings wondering about the fact of their being conscious and
enquiring into its cause and aim.
What am I? Who am I?
Such questions have no beginning and no end. And it is crucial to know the answers, for without
a full understanding of oneself, both in time and in timelessness, life is an illusion, a projection
from the mind, completely enslaved to neurology, genetics and circumstances.
Simplicity and humility are the keynotes of the life and words of Wu Hsin. He espouses no
teaching, claiming he has none to offer, no system or philosophy or method to expound. He
knows his own real nature, acknowledging that it is no different from another’s.
The key, he suggests, is that the mind must cease its incessant movement and recognize and
penetrate its own being, not as being anything in particular, neither here nor there, but just
timeless being.
This timeless being is the source of both the primal energy of life and of consciousness. Every
human has it, every human is it, but not all know themselves as they truly are. Instead they
identify themselves with a name, a shape, a personality and the collections and content of their
thoughts.
The only way to rectify the error is to understand the modes of the mind and to turn it into an
instrument of self-discovery. In earlier times, the mind was originally a tool in the struggle for
biological survival. It had to learn the laws and ways of Nature in order to conquer it. That it did,
but in the process, the mind acquired the art of symbolic thinking and communication, the art and
skill of language. Words became important; ideas and acquired the appearance of reality, the
conceptual replaced the real. The result is that man now lives in a world, where verbal pointers
are mistaken to be facts.
The most commonly used word is I. The mind includes in it anything and everything relating to
its counterpart, the body.
To explore the sense of I, to reach its source, is the breakthrough into the real and away from the
imagined.
Discontinuous, the sense of I must have a source from which it emanates and returns. As to
methods of realizing one’s unity with beingness and life, Wu Hsin is elusive. But for all, the
portal, regardless of how one arrives at it, is the sense of am-ness, prior to the notion of I am, as
something separate and distinct.
It is through apperceiving the full scope and vastness of this am-ness, that one can realize the
primordial and the ultimate.
This dwelling on the sense of being is simple, easy and natural. No preparation is required and
no effort, regardless of its intensity, can achieve it.
The payoff is that one becomes fully conscious while remaining active and is therefore a gift to
the entire world. Life goes on, but it is spontaneous and free, meaningful and happy.
Volume Two, The Magnificence of the Ordinary continues Wu Hsin’s elucidation of this natural
state. In it, he provides additional pointers to this effortless way of being.
The world is a collection of objects.
That which perceives the objects
Cannot itself be an object.
You are That.
Just as honey is not sweetness,
The words of Wu Hsin are not
The truth.
However, time spent with these words is like
The aftermath of rain.
In due course, a sprouting of
Understanding will occur and
Will bear fruit at a pace
Outside of one’s control.
Do not deem
Wu Hsin to be insane
Simply because you cannot hear
The music he dances to.
Man is the one who is insane:
His solution to his
Need for security is to
Lock himself away in a prison.
What could be more secure than
A prison?
He passes his time
In a solitary cell labeled “me”.
Believing he is now safe and that
No other can harm him,
He has exchanged freedom
For security.
What is outside
The walls of the prison is the unknown,
Possibly not secure,
Not safe,
Alien, at times hostile, and
Not at all predictable.
Yet what sane man would choose
Prison over freedom?
Man is the one who is insane:
He trades the experience of life,
Here and now,
For time and attention spent
On regretting the past,
Wishing for a better past and
Hoping for a brighter future,
For a future that will right
What is now deemed not right.
The fragrance of the apple blossoms,
The laughter of a child,
The blueness of the sky,
All sacrificed on the altar of
Mental preoccupations.
What a waste!
Man is the one who is insane:
Yet, quite normal
Within societal boundaries.
Numerous methods may lead one to
Being more comfortable.
But that is all you get:
One who is more comfortable in their prison,
Not one freed from their prison.
Nothing gets a person out of their prison
Because the person is the prison.
Wu Hsin may say something well;
That doesn’t mean he has
Anything to say.
What he speaks of is greater than
Anything he can say about it.
He will reveal it
In much the same way
As a sculptor reveals the image,
By removing chunks from the block.
These words are not directed to
Any individual,
Any personality,
Any you.
Instead they go to that
Which supports the “you”,
Sustains the “you”,
Yet is prior to it.
If one takes the rear end of a dog
From the front end of a dog
One has no dog.
Yu Ping watched the moon rise
Yu Ping watched the moon set.
He saw the sun rise and the sun set.
Day after day:
Moon rise, set
Sun rise, set.
Noticing that the sun always rose,
After the moon set,
Yu Ping wrongly concluded that
The setting of the moon was
The cause of the rising of the sun.
How can black be known
In the absence of white?
The success of one
Can only be measured against
The failure of another.
To whatever degree
Man attempts to control nature,
Nature responds in kind.
It cannot be mastered but
It can be destroyed.
In so doing,
Man destroys himself.
It is the way of energy that
It does not need a governor.
Why perpetuate an illusion
By seeking to control anything?
All enemies are implicit allies
In the game of hatred.
In the absence of either,
There is no game.
Perfect archery
Has no archer.
The strategy of seeking
An advantageous position
Over life is
The wellspring of sorrow.
Wu Hsin did not
Come into the world;
Rather, he came out from it.
Man and his environment are not
Separate and distinct;
Push one and the other moves.
This interaction is an
Integral process of a
Unitary wholeness.
At what point does
Telling your god
What to do and
What you want,
Become tiresome?
At what point is this
Seen through
For the sham that it is?
Time eats every thing.
All life is a single event:
One moment flowing into the next,
Naturally.
Nothing causing everything.
Everything causing everything.
How is beginning defined?
Is it the birth of the baby or
Is it the birth of its mother?
What is the world other than
Numberless mirrors
Reflecting the light from
A single source?
The Source of being
Cannot be conceived.
Only objects are conceived,
While the subject remains
Finer than mist.
Wu Hsin advises to
Stop searching for
What cannot be found and
Instead realize that
One’s inherent nature is that of
The sought.
No amount of study,
No attendance in any school
Can teach one to be oneself.
Being is everything,
Being any thing in particular is
An illusion.
About the author
For more information about this book and others by the author, visit
http://roymelvyn.com.