[9th]

“There is a remedy especially efficacious for debilitated people. Its properties for relieving exhaustion of the vital breath are particularly wondrous. It counteracts a rush of blood to the head, warms the legs, settles the bowels, brightens the eye, augments good wisdom, and is effective in casting aside all evil thoughts.

 

The recipe for one dose of the soft butter pill is as follows: one part of the ” real aspect of all things,” one part each of “the self and all things,” and the “realization that these are false,” three parts of the “immediate realization of Nirvana,” two parts of “no desires,” two or three parts of the “non­-duality of activity and quietude,” one and a half parts of sponge-­gourd skin, and one part of “the discarding of all delusions.” Steep these seven ingredients in the juice of patience for one night, dry in the shade and then mash. Season with a dash of the six perfections, then shape everything into a ball the size of a duck’s egg and set it securely on your head.

 

Practitioners who are just beginning their study should not concern themselves with the properties of the medicine nor the amount used, but should merely contemplate the fact that a delicately scented soft butter-like object the size of a duck’s egg is suddenly on their heads. When a sick person wishes to use this remedy he (or she) should spread for himself a thick cushion, hold his back straight, adjust his eyes, and sit in a correct posture. He should then shift gently to position himself properly, and set about meditating.

 

Repeat three times the words: ‘Of the essentials of preserving life, nourishing the breath has no peer. When the breath is exhausted the body dies.’

 

By doing so, one can truly carry out this contemplation. Those who have this duck egg with the consistency of soft butter on their heads feel a strange sensation as the whole head becomes moist. Gradually this feeling flows downward. The shoulders, elbow, chest, diaphragm, lungs, liver, stomach, backbone, and buttocks all gradually become damp. At this time the various accumulations in the chest, and those of lower back pain, stiffness and constipation all drop down at will, like water flowing naturally to a low place. This sensation is felt throughout the body, and it circulates moving downward, warming the legs, until it reaches the soles of the feet, where it stops.

 

The practitioner should then repeat the same contemplation. The overflow that penetrates downward sinks in and accumulates until it steeps the body in warmth, just as a good physician gathers together various aromatic herbs, brews them, and pours the concoction into the bath. The practitioner feels that his body from the navel down is steeped in this moisture. When this contemplation is being practiced, because it is induced only by mental activity, the sense of smell becomes aware of exotic odors, the sense of touch becomes wondrously acute, and the body and mind become attuned. Suddenly the accumulations dissolve, the bowels and stomach are harmonized, the skin becomes radiant, and the energies increase greatly.

 

If this contemplation is conscientiously brought to maturation, what disease cannot be cured, what magical art cannot be performed? This is indeed the secret method for maintaining health, the wondrous art of longevity.

 

This treatment was first devised by Shakamuni Buddha. In the middle ages it came down through the Tendai school, where it was used widely as a treatment for extreme exhaustion. Yet seldom in this degenerate age do we hear of this miraculous treatment. How sad that people today seldom gain knowledge of this Way. When I was in my middle years I heard of it from the hermit Hakuyu, who maintained that the speed of its efficacy lay only in the degree to which the practitioner endeavored. If one is not laggard one may obtain long life. Don’t say that Hakuin has become senile and is teaching old-woman’s Zen. Perhaps if you just get to know it, you will clap your hands and laugh out loud.

 

Why? ‘Unless you have seen disorders, you do not know the virtues of an honest minister; unless you have accumulated wealth, you do not know the determination of an honest man.’^“

 

 

^{- Hakuin Ekaku}

[9th]

Its worth noting that Hakuin originally learned this meditation as a healing practice, from a local taoist hermit. He was seeking treatment for his condition which had developed as a byproduct of many years of intensified meditation practices and koan study. Hakuin termed it "zen sickness" and described it in detail, which has led many modern researchers to speculate it might have been what we would call "nervous breakdown", although in reality it may be more complex than that (as always). It was a psycho-physical condition, ranging from intense mood swings and irrational thought patterns to strange physical sensations of various tensions or other unpleasant sensations. He suffered with the condition for some time, seeking aid, and eventually discovered the taoist hermit Hakuyu, who prescribed this technique for sinking chi.

 

Hakuin (which is not his given name, that is Iwajiro, but rather one he took himself later in life - possibly as an homage to Hakuyu) considered this technique to be primary in terms of spiritual practices. He considered it necessary to practice what he was teaching, both above and within the framework of Rinzai school Zen buddhism. It became central to his methods. However, while there is certainly a universality to the principal for sinking chi among the various techniques, its practice is not exactly ubiquitous in all meditative traditions.

 

It seems that certain people who engage in certain practices may experience problems in terms of energetic systems. Other people engaging in these same practices may not experience such problems, and as such may have no need to practice energetic methods as a result. This is an interesting phenomena, which gives a bit of insight into the different typology of people and how this relates to styles of spiritual practice as a matter of nature.. rather than purely preference per se. Hakuin's style of Zen became known as a bit of a reformation for Zen in general and apparently he still remains an influential figure to this day.

 

 

Two hands clap and there is a sound. What is the sound of one hand? (隻手声あり、その声を聞け)

 

- Hakuin Ekaku

[joeblast]

cool - now do this at the dantien

[thoughtsoflife]

cool - now do this at the dantien

Funny, I was about to note that in a book about Hakuin, he wrote that one should investigate their koan at the dan tian.

[9th]

cool - now do this at the dantien

 

dont worry about it

 

breathe from the heels