Sunday, 22 August 2021

The Laws of Nature

 To a Taoist, the word nature does not simply mean the outdoors, flora and vegetation, or wildlife. Like a scientist, to a Taoist nature simply means existence in the most complete and holistic sense, with all its dimensions, forces, substances, lifeforms and the laws that organize them into a coherent whole.

The natural laws that would likely most interest the spiritual person are those that lead to a positive self-transformation. Such laws are for instance compassion, mindfulness, patience, detachment, dietary wisdom, meditation, or yoga. These are the virtues of character and behaviour and the principles of life. I refer to these as laws, for by the principle of cause and effect they shall inevitably lead to certain results for those who integrate them in their self-conduct. For instance, should one pursue the virtue of compassion, then this will inevitably lead to a greater inner peace and a consequential greater clarity. This is true for every person upon this world, no matter his ethnicity or religious background. Because of this absolute certainty, it is a law of nature. When you stretch forward in yoga, this will naturally open a certain energy channel in your back. No-one can practice this posture without attaining this effect — it is a law of nature. This is an important understanding, for it allows us to see that on every moment, every facet of our being either is or is not addressing natural law, either damages or increases the quality of our being, whether it is through how we use our mind, body or speech[1].
The power of the lost Tao was that it did not so much prescribe these principles or laws via the doctrine of dogma, but rather that it enabled a person to directly commune with these laws as they are written in the subtle fabric of existence itself. This means that classical Tao cultivation can never be religious, sectarian or institutionalized. This also exemplifies what I mean with esoteric knowledge being a symptom of Tao cultivation. Just by cultivating your energy with esoteric knowledge, or even one's ethereal "immortal body" does not mean that one has learned how to attain one's transcendental communion with nature. It is this very factor that I believe has caused the classical Tao to cease to exist. For example, my humble capacity of this transcendental communion with the laws of nature led to an esoteric technique that I call crystal pranayama. If people solely turn towards this esoteric technique but fail to pursue transcendental communion with nature, they will but empower the state of the personal self and will not transcend the state of unclarity; they will not harmonize with reality. Always be aware that contemporary Taoism can look very impressive with its vast knowledge, and people attaining great internal power and paranormal feats through its esoteric techniques. As a seeker this will seem very authentic. However, if you notice your master does not guide you towards the Uncreated state of the transcendental Tao, enabling you to enter into mystical communion with nature, then perhaps it is time to ask yourself (or him/her) some questions. Taoist wisdom promises that Taoism can unite a person with nature, and yet those who come to seek guidance from Taoist masters will likely get statues of gods, rituals, or cultural aspects; this is then endowed with esoteric cultivation. For instance, I have read that it is a ritual in contemporary Taoism to roll around in the mud to cleanse off one's sins, while a high priest summons a certain god to forgive the pennants for their sins. I do not judge or condemn other people's beliefs, however as a soul whose path is deeply entwined with Tao cultivation, I cannot help but see that contemporary Taoism can no-longer fulfill its role of uniting humanity with nature. It can no-longer uphold the promise that it makes, and perhaps I would be allowed to respectfully discuss this issue. In the article "Transcendental Empathy" I discuss that the Tao acts as a passageway into nature. The Tao is the realm of the Uncreated; in order to make contact with this realm one must emulate its qualities. This means one must be able to empty oneself and let go of all things. You can understand that burdening the mind with needless things such as statues and rituals simply disallows this process from taking place. Once this emptiness has been attained, one's heart is set on virtue and one is able to have a sense of surrender, one naturally starts making contact with the laws of nature and her harmonizing dynamics. You can understand that if religion and human culture and tradition dictate how you must use your mind, body and speech (how you manifest), that this disrupts this mystical communion with nature. In Daughter of Xiu this is referred to as "being powerful and yet in the eyes of nature unattained".


Aviilokín K'shi
www.aviilokinkshi.net



[1] Buddhism teaches that a human being manifests himself through three qualities: mind, body, and speech. Through these three qualities we either do or do not address natural law.

The Fables of Lokaii

 I have taken The Fables of Lokaii out of print; I felt it said much the same as did Daughter of Xiu. I also felt that The Fables of Lokaii unintendedly suggests mystical Stillness is about "emotional starvation", or cultivating a Vulcan-like constitution. For me, Stillness is about attaining a sense of calm, ease, contentment and serenity in every chakra. Though I have discarded The Fables of Lokaii, it has some passages which I deem valuable and would like to share here with you, for free.

Lokaii talks about the harmonizing power of Tao (Origin):

And Lokaii answered, “it is the power of Origin to approach and benefit her beings from-out the timelessness of her transcendental abode; and so there was land ere the First arose from the Ancient Seas to breathe the vital air of the trees and to eat the lustres fruit of green foliage, and like so the sky existed ere the first crane spread its wings with majesty, and learn the ways of heaven. Embrace this principle in thine heart, o Miro’ann, and give unto it thy Trust, that the power of Origin may enter into thee, and bring thy being into divine order.

Lokaii talks about not being forceful in one's mystical growth:

Miro’ann (Mee-ro-ann) and Lokaii descended into the deeps of the vale, and the white blossoms about them whirled and settled upon the vernal grass. And the merl and nightingale sang a song beatific, and the water whispers chanted on truths lasting and eternal.

 But all the sudden Miro’ann felt a deep lonesomeness, and thus he asked unto Lokaii, “wilst not thou speak with me on the Bed of Love?”

 “Not yet,” answered Lokaii. “Rest now, o Miro’ann, for the days have yet given with plenty, and thine inner being must now adjust to what is unfolding within thee, like the beds of the earth must yield to the growth of fair foliage. Not forever is it the hour of the morning nor that of the day, where-in sleeping things bloom open, that they may nourish of the light, and so continue their growth; nor are all the days the days of summer or of spring, when all seeks greatness, and pursues the heights of heaven. Enter now into thine inner night, and dwell some in the fall and the winter, for it is then that thou shalt reap what thou hast so eagerly sown.”

 And thus saying did Lokaii sit and closed he his eyes, and forgot his own being, and allowed he the rhythms of life to organize great harmony within him. And Miro’ann looked upon him with admiration, for it seemed to him that the body of Lokaii came but a shell containing a space that was endless. He bowed to him, and he himself would lay down and listened unto the song of birds and the murmur of the streaming water, and he saw how the white flowers whirled by him in the serenities of the wind. And in the days that came he wandered in the vale and he bathe in the cold waters of spring, or he looked upon the whitest clouds that above tall trees drifted, placed upon ridges that enwound the land. And he felt as the fallen leaf whom with great serenity upon the cradling wind finds its natural lot, and returns in surrendrence unto the silent call of the earth, and nourished her beds for a phase of new growth. 

 And then Lokaii came to him, and he said, “in serenity the leaf is fallen and by the earth consumed, as even the truths thou hast realized have entwined with thine inner self, and are come a part of thy natural being. Let us now speak of the Bed of Love.” 

Lokaii talks about the consequences of attaining mystical Stillness in this world:

 But Lokaii smiled upon him, and yet a sadness was in his eyes also. And he said, “mayest thou realize that for thy Stillness and inner power thy Sight is come subtle, and in less than a blink of an eye thou shalt know the hearts of the people; but know, o Miro’ann, thou knowest thyself and the people, but never shall the people know thee or themselves. And in their lack of both their self-knowing and the knowing of the principles of life, shall yet they in great confidence shout the illusions of their heart. Let them not overwhelm thee with their strength so benighted! for not can compare their words to thy Stillness, and in thy Stillness shall never they see the answer to the deep ignorance that is in them.

 “And though thou art come hither as a man of virtue and of worth, shall yet I send thee back. Go! dwell yet in the Cities of the Night, for thou art as is the leaf of the aspen that is shifted by the sigh of the gentlest wind. How may I ordain thee into the highest, if it but brings thee into deep-most shame? And how shalt thou embody the Light, if truth thou see’st in the words of loathing that the darkness shall speak of thee?

 “And the cultists and the wizards shall never see thee as a mystic of prominence, and the priests of the temples shall despise thee, for e’er thou findest the divine nature of all things in even a lump of earth, and knowest thou no need for their religions or their rites. And the philosophers whom so suffer from the ailment of Intelligent Ignorance shall frown upon thee, for thy virtue of True Profundity they shall hold as foolish and without reason. Nay, none these people shall be able to distinguish the copper from the gold. Findest thou but refuge in the virtues of Origin; and if thou perceivest the divine Stillness in even their baleful words, then shall I name thee great and worthy.

 “Go! o Miro’ann most-noble. When thou returnest shall I have dried the Root of Life Eternal and shall have ground it into powder, and we shall drink of it a tea sacred and divine. And here I shall wait for thee with another white robe, and with love and honour I shall give it unto thee.”

In this last part cultists and wizards pertain to the state of being, in which one endows the personal self with knowledge, ideologies and/or paranormal abilities, which is not the same as attaining a transcendental attunement with the laws of nature. In the Tao there is no knowledge,  ideology or self, and hence ideology and power can lead to great blindness and mystical weakness. Attaining this empty state is not nothing. Because the Tao is the universal essence of all things, it actually has the power to bring you into communion with all things. In my article on transcendental empathy I compare this to a "transcendental neural network"; we may also call it "cosmic mycelium". This connection —facilitated by the transcendental Tao— therefore actually leads to clarity; one attains an identity founded upon truth, and so one awakens to the True Self. This is what this part means with the state of True Profundity. This constant communion between "emptiness and form" is, as my spiritual memory tells me, what the ancient Taoists meant with the concept of "Returning". Self to No-Self; No-Self to Self.

Aviilokín K'shi
www.aviilokinkshi.net

Saturday, 21 August 2021

I'm a humble poet, not a guru

 My spiritual qualities started awakening at the age of sixteen, after I had a kundalini awakening. I started to naturally integrate certain mystical facets of my soul, cultivated in previous lifetimes. Naturally, I had the emotional need to communicate about my experiences. I was sixteen, and was suddenly utterly alienated from the mainstream human standard. At least in my generation, being born at the end of 1985, the social standard is that of social and physical aggression and intolerance. The American ghetto and thug culture is something that most youngsters aspire to, and indeed gang formation was becoming an increasing standard. If you would go out with your friends, that would almost unconditionally mean being confronted with violence. Needless to say, this put me in a vulnerable position, and a need to communicate about my transformations was only natural. I took to the Internet as a safe haven, and suddenly found that people were actually impressed with what I had to say. I confess that I was also spiritually gifted as a child, but had to suppress it in order to survive the social prejudice. After a lifetime of suppression, the appreciation that I suddenly received had therapeutic value to me. I even got invited twice to hold a talk in a gathering of people, which I could not quite do without the occasional stutter (I really was not very good). These things allowed me to heal my wounded self-image, but never entirely. The Tao cultivation of previous lifetimes taught me how to interface with the transcendental Tao and the principles of nature/the fabric of reality. This made Stillness the foundation of my mode of functioning and the essence of my identity; it is this where I could simply receive no understanding from anyone at all, also not from spiritual people and often enough led to persecution all in itself. This means that despite the fact I turned my attention to the spiritual public and away from the general mayhem, harmony with other people still only came under the condition of suppressing my mystical qualities and my natural state of being. However, I actually attained a (very) small degree of popularity, which washed away soon enough after I started upon a seven year journey through the East at the age of twenty-one.

It was a difficult journey, a journey in which I needed to learn what to do with my humble gift (in a world full of resistance), for there was a compassion in my heart that wanted to see if I could use my giftedness to make a humble contribution to the harmonization of our troubled planet. I ultimately realized I wanted to translate the Taoist mystical state of being into poetic stories, such as Lions of Virtue and Daughter of Xiu, seeking to create that feel of an ancient scripture, but in the form of a fictional tale. It seemed to me this was a non-obtrusive way, in which I did not need to put my own person in the forefront: its not about me but about the story, a story that hopefully moves your inner world into the direction of that special, mystical state of being. However, being a spiritual person I am somewhat aware of the mayhem of the world of spirituality. I walked a very unconventional path, not relying upon gurus, ashrams or temples, for which I received a lot of aggression from the traditionalists. Nonetheless, I met people on the road, people with stories. A woman told me she had been in an ashram (a spiritual community under the direction of a guru); she told me she had been physically and sexually abused for twenty years, and materially exploited. I once met a yogi, and he told me he had been invited by the yogis that run the famous kriya yoga school in Rishikesh, India. The way they phrased themselves was: come, join us as a teacher. We earn so much money. The yogi in question was not even a kriya yogi, yet was invited nonetheless simply because they deemed him a valuable asset. He really was a good yogi (and therefore declined their offer). An acquaintance of a friend stood in a large group of people, cheering on the infamous Sai Baba, a notorious pedophilic guru known to use magic tricks to convince people of his supposed divinity. As Sai Baba walked past him, he halted, looked upon him, and actually placed his hand between the young man's legs — in front of all the onlookers. These followers were so blinded by their guru-adoration that they would just continue to block countless of such transgressions from their minds. Christine A. Chandler of extibetanbuddhist.com wrote the book Enthralled about her misfortunate experience with abusive gurus in the Tibetan Buddhist tradition. Three other such books are Fallout (Tahlia Newland, AIA Publishing), Sex and Violence in Tibetan Buddhism (Mary Finnigan, Jorvik Press), and Buddha's Not Smiling (Erik D. Curren, SAB). As a spiritually gifted young man with a desire to add his two cents to the harmony of the world, I of course needed to have a really good look at what all of this meant to me. Obviously, I do not seek to assert myself as a guru or a highly divine being, I'm simply a spiritually gifted poet interested in writing verse, feeling my humble mystical talent adds a bit of an authentic dimension to my stories. There is a reason why, on the author section of my website, I do not really write anything about myself (but rather about what I stand for), and have recently even removed my photograph. I simply fear that people will seek to relate to me as if I am a guru, and this is something that I absolutely do not want! The traditions of the East demand that one is completely obedient to the guru, and give him your absolute trust and surrender. In China there is a saying: the master is always right. I absolutely distance myself from this attitude, for how can a wise and compassionate person demand such a thing? The theory is, is that through such surrender, the guru can guide you beyond your ignorance unto enlightenment. However, this approach is simply immoral in a world full of frauds and predators. How can a seeker distinguish between an authentic guru and an unauthentic one? This opens the floodgates of deception and abuse. It creates a complete vulnerability for people on that most meaningful of quests. Beautiful questions deserve beautiful answers, not rape, exploitation and violence. We must of course not overgeneralize, there are spiritual teachers with good intentions, but also with bad intentions. However, in this world a healthy measure of mistrust towards our fellow human beings is an absolute necessity, and no well-intended person should take that natural layer of protection away from you. Therefore may it be known that, should perhaps my humble communications again gain some form of momentum, that I am simply a humble poet with a spiritual giftedness. I wish you all a good journey on your Road.

Aviilokín K'shi
www.aviilokinkshi.net




Wednesday, 11 August 2021

Crystal Pranayama

 The following technique has been attained through "transcendental empathy"; I call it crystal pranayama.
Qi, the Chinese word for lifeforce energy, simultaneously contains the meaning air. This is because much of our lifeforce comes from the air that we breathe. Prana, the Indian-Sanskrit word for lifeforce, implies the same.

Since ancient times mystics have known that crystals contain specific energies with respective effects upon the psycho-energetic body (i.e. the aura and chakra-meridian system) of the human being, enabling crystals to play a role in healing and personal growth.
Quantum physics shows us that energy reacts to consciousness and intention. With our consciousness and intention, we will use our breath to transfer the energy of a crystal unto our chakras, meridians, and aura.

  • General application: Hold the crystal of your choice below the nostrils.
    Direct your awareness inside the crystal, and the space just around it.
    Form the intention of wanting to breathe in the crystal's energy.
    Breathe calmly and deeply, or use special yogic breathing techniques.
  • Auric breathing: Follow the steps above while also directing your awareness around your body to attune yourself with your aura. You may visualize your aura as a shell of pure light, should that help you. Breathe in the crystal's energy while holding the intention of directing the crystal's energy into the aura. This will transfer the crystal's energy into the aura. I find that this is more powerful than the first method.
  • Chakra breathing: Follow the procedures of the first step while also holding your awareness in a chakra. Breathing in the crystal's energy like this will direct the energy towards the chakra. This is inevitably best done with crystals that are specifically meant for a respective charka, such a red ruby for the first chakra. 
  • Meridian breathing: Follow the procedures of the first step while also directing the awareness and breath through certain meridian channels, this will channel a crystal's energy through the respective meridian channel. 
Before inhaling a crystal's energy, you can program it with your intention for a specific purpose, such as healing insecurity. This is inevitably best done with a crystal that is known for having a beneficial effect upon feelings of security. While performing crystal pranayama, you can visualize a certain desired result, for instance you can visualize a situation that would ordinarily make you feel insecure, but in your visualization you visualize yourself as confident. The crystal's energy will energize and empower this visualization. This effect is further enhanced by directing your intention and visualization unto a chakra that contains the feeling of insecurity.
In general, crystal pranayama will forge a stronger connection between your energy-body and your crystal.

Working with the energy body is to work with the energetic facet of your psyche. There are numerous cases of people whom practice esoteric techniques without being emotionally/psychologically ready, and so lose their mental, emotional and/or physical balance. Practice crystal pranayama only by your own discretion. I cannot be held responsible for any negative results, nor does this article seek to diagnose, treat, or cure any disease. Spiritually I may advise that you ask for guidance and protection from higher sources, or that you work under the supervision of a trained and accomplished yogi.

Aviilokín K'shi





Sunday, 8 August 2021

Transcendental Empathy

I'm a writer of fiction in the form of inspirational poetry. Due to humble inborn mystical capacities am I able to re-integrate some facets of my previous lifetimes as a Taoist, which is my foremost source of inspiration. Taoism is a form of ancient Chinese mysticism that pursues a harmonious unity with nature. The ancient Taoist path that I remember was about Taoists not only perceiving the Tao as the divine source of life, but especially as a passageway into nature.

In order to understand this, we must see that the Tao is not only the source of life but naturally also the universal essence of all things. Because the Tao is the universal essence of all things, it has a bridging function between all things, as if it enables a neural network to exist between the myriad facets of life. Therefore those who learn to live in compliance with Tao learn to interface with reality, and so become wise and harmonious.

I also like to refer to this quality as transcendental empathy.

The meaning of empathy is that one is able to understand another person by being able to place oneself in his or her position. By living in compliance with Tao, one places oneself in the universal essence of all things, thereby attaining an empathic relationship with the truths of life, including the laws and principles of nature. This is where esoteric wisdom such as yoga, qi gong, inner alchemy, the internal martial arts and tantra come from.

This means that my work is quickly inclined to not pay too much attention to what the ancient Taoists have learned, but rather how they learned. In this manner do I hope that people do not only get the fruit of Tao practice, but also know how to find its roots, for indeed, we may understand that Taoist esoteric knowledge is but the shadow of the Master but not his heart.


Aviilokín K'shi

Transcendental Democracy

I was certainly not in anybody's way; it was utterly deserted. I sat in a Taoist temple, unifying myself with Tao, but was evicted with quite some hysteria. They only permitted people to bow to the statues and be off. As one who has a humble inborn mystical giftedness and walks his path independently of religion and the classical guru-disciple relationship, I found surprisingly little welcome or understanding from the institutionalized wisdom traditions (to say the least).
Without wishing to overgeneralize, I believe people deserve to be made aware of that even in paths such as Buddhism and Taoism, the human ailment of fundamentalism and sectarianism arise, more often than is comfortable (in truth, I am yet to find an exception). Have they forgotten that Buddha himself was never a Buddhist? How many Buddha statues has Buddha bowed to, before he could attain his enlightenment? How many Buddhist rituals has he performed? And: he is praised for having attained his enlightenment without the help of a guru, while those who do not give up their personal power to their Buddhist guru are deemed heretics of blasphemy. Is it not strange? They say you must treat your guru as if he is Buddha himself, and yet Buddha taught he wants us to practice respectful skepticism towards his teachings. He wanted us to remain reserved and base our trust in his words by testing their validity against our own personal experience and practice. Therefore the tradition that says you must treat your guru as if he is the Buddha himself is in truth a non-statement. How much power had Buddha not given himself by rejecting all the contemporary gurus and teachings? He needed to find his own way.  I also find it a harmful practice that one must give unconditional authority to the elder student. Just because someone is a part of a sangha (community of spiritual practitioners) longer than you does not mean he is spiritually more advanced than you. To give someone authority over how you conduct yourself while that person is not necessarily spiritually more advanced than you violates the natural order of things, harming the soul's alignment with the principles of harmony, not as they are written in the doctrine of dogma, but as they are written in the subtle fabric of existence itself.
Religion gets more authority than life itself. The guru and the elder student get more authority than the Tao itself. You must follow ritualistic behaviour but you are not permitted to align yourself with the subtle harmonizing dynamics of nature. It is then that you know that a religious institution may provide esoteric power, but will never be able to provide the emancipation that is needed for enlightenment. This may be called the path of the sorcerer; one who is trapped in the state of the spiritually empowered personal self and cannot have a true transcendental experience.

For my transcendental stillness and spiritual independency, I have been treated with verbal aggression, non-verbal aggression, received threats of physical violence and have even had to fight on an occult level for a very long time.

Once I was accosted by a Tibetan Buddhist monk, a Taoist monk, and a Buddhist lay-follower. They asked me what religion I follow. I answered: In the Tao there is no religion.
The Taoist quickly ran away, the Tibetan monk spent about ten to fifteen minutes violently shouting at me. He was screaming about how much I still need religion, how my soul is doing it all wrong, and sought to force his spiritual superiority on me by violently bragging about all the books he has read. The Buddhist lay-follower also gave me an earful of his hate.
In the Tao there is no religion. Indeed, for the Tao is the realm of the Uncreated, and in the realm of the Uncreated religion does not exist. There is no ignorance or knowledge; no guru or disciple, nor is there any contrived moral ideology.  However, having attained the emptiness of Tao, the Tao will help you attain a mystical attunement with nature through a process that I call "transcendental empathy". You will have a strong intuitive integration and alignment with nature her laws and principles of harmony. This is the origin of unfettered wisdom , and clarity without dogma.
The harmonizing powers of Tao will always align you with those principles that are relevant for your evolution, for instance confidence is an important principle for me, while for others patience might be more important. In this way we each awaken to our individual path. Therefore the most organized Tao cultivation could ever become, is simply forming a democratic, non-sectarian society that is socially tolerant towards states of mystical self-realization (such as stillness). I believe we have entered a time in which spirituality will begin to assert its independence from religion.

Aviilokín K'shi

Sunday, 18 July 2021

Mystical Poetry

In my books I ever write in a poetic style. This means that I do not employ colloquial sentence structures, but found my phraseology on patterns of phonological harmony in speech. In other words, the sentence structure is guided by a sense of harmony in terms of sound.

The ancient Taoists always wrote in this manner, for these patterns of phonological harmony in speech have a deep mystical meaning to them.

The ancient Taoists were so at one with nature, that they were able to perceive that nature began in a state of chaos while gradually evolving unto a state of order and harmony. We now understand this primordial chaos as the Big Bang.

Quantum physics tells us that all things are actually patterns of vibrational energy. The clothes that you wear, the chair upon which you sit, the air that you breathe, your body, your thoughts — all these things in truth but consist out of patterns of vibrational energy.

The way nature seeks to harmonize and stabilize her original chaos energies is by causing coherence between them. This means the myriad energies of existence bond, connect and resonate with each other.
We perceive these harmonious energetic coherences as graceful, for when we look at the beautiful forms of nature, we in truth behold these patterns of quantum energetic harmony.

One who cultivates the Tao inevitably unifies himself with this evolutionary principle. Because he unifies and actualizes nature her laws and principles within himself, he too attains a state of higher energetic harmony. Not only do these patterns of higher energetic harmony manifest in all his facets and daily efforts, but also in his athletic, scientific and artistic pursuits. When a Taoist mystic is given to the art of penmanship, he manifests the patterns of energetic harmony that he experiences in his deeper mystical self-realization, into patterns of phonological harmony in speech. This means that the Taoist mystic employs the grammar of nature herself, and thereby inevitably becomes a poet. With this feat the patterns of phonological harmony that he manifests hold the potential to inspire his audience into entering and feeling that very mystical oneness with nature that underlies this harmony, so that a very subtle spiritual transmission takes place that unifies people with truth on a deeper level.


Aviilokín K'shi

The Laws of Nature

  To a Taoist, the word nature does not simply mean the outdoors, flora and vegetation, or wildlife. Like a scientist, to a Taoist nature ...