The purpose of Taiyi Golden Flower is the classic of Taoist Inner alchemy. She didn't use argot to explain the train of thought and technology of the supplementary certificate of "Then Avenue", but focused on Hyunri. The full name of this book is "Lv Zu's innate qi is better than Jinhua's use", written by Fu Nai in Ming and Qing Dynasties under the pen name Lv Zu. Later, Jung's "The Purpose of Taiyi Jinhua" had a great influence, so some Buddhists said that it was written by Wang Zhongyang of Quanzhen School in the Southern Song Dynasty more than 300 years after Lv Zu.
The modern Chinese version of Taiyi Jinhua Purpose was compiled and annotated by Professor Wang Kuipu, a famous health scientist, and the modern translation of Taiyi Jinhua Purpose was published by Taipei Qigong Culture Publishing House. 1990. 1993 "Taiyi Jinhua-Huimu Cultivation Success" was published by Beijing Qigong Institute.
2. Translation and publication of Taiyi Jinhua tenet abroad
The book The Purpose of Taiyi Jinhua is a classic of Taoist cultivation, and was later spread to Europe by a German named Wei Lixian (1873- 1930), whose Chinese name was Wei Lixian or Richard Wilhelm. 1899, William, a Christian missionary, came to China and came into contact with the authentic Quanzhen religion in Laoshan, the ancestral home of Longmen Religion. William, who is practical and realistic, is fascinated by the abstruse Hyunri of Taoism and the true classics of Taoism. China spent 2 1 year learning the authentic cultivation methods of Taoist Quanzhen School. After returning to Germany, he translated the purpose of Taiyi Golden Flower into German and named it "The Secret of Golden Flower". Richard Wilhelm is a good friend of carl jung, the originator of famous psychology, and carl jung prefaces the German version of The Secret of the Golden Flower.
After this Taoist classic was translated into German, it attracted the attention of the western world. The Secret of the Golden Flower has been translated into English, French, Italian, Japanese, Korean and other languages. There are two English versions: one was translated by Cary F. Bijns in the early days, and the other was translated and published by Thomas Cleary at 199 1. According to the book "Taiyi Jinhua-Huimu Fertility", Professor Wang Kuipu also compiled the Japanese version of "Huimu Fertility", which was serialized in Qigong magazine in Tokyo, Japan on August 1992- 10.
3. Principles and methods in "Taiyi Jinhua Purpose"
In Wei Lixian's book The Secret of the Golden Flower, it is mentioned that successful practitioners can see wonderful and shining patterns in front of their eyes. He said that this wonderful light map is Datura. This phenomenon is that there will be a bright and wonderful pattern at Tianmu point in front of the yogi, and the yogi can only see his mandala when he reaches a certain level, which can reflect his information induction to the universe and life.
Later, someone painted the Datura seen in this practice, which was called Tanqing Datura. Most people have only seen some Datura Tanqing. In The Secret of the Golden Flower, William gave some Datura patterns he collected. The refining of Datura means that people begin to see their own sexual light, which is proof of entering the door. Objective to say that there are different levels of "golden flowers suddenly spit", "golden flowers in full bloom" and "golden flowers coagulate"
4. Observation record of the actual restoration process of the Taiyi Golden Flower (preliminary)
Wei Lixian met a Taoist priest who preached the tenet of Taiyi Golden Flower in Laoshan Mountain, Qingdao, China, more than 100 years ago. In September, 2007, in the north of China, eight Europeans, Professor Wang Liping, the first18th generation descendant of Quanzhen Longmen School of Taoism, conducted an eight-day intensive training according to the principles and methods of Taiyi Jinhua. Datura was seen from the sixth day, and by the end of the eighth day, six out of eight people saw Datura. For related reports, please refer to "Practical Research on the Revision of Taiyi Jinhua Purpose" published by Modern Academic Research magazine in 2008 1 month. The training results of these Europeans are still very preliminary, belonging to the stage of "Jinhua suddenly vomiting" deliberately mentioned, which is far from the real Inner Dan.
5. China Taoist interpretation of "Taiyi Jinhua Purpose"
The Purpose of Taiyi Jinhua was written by Fu Qian in the name of Lv Zu in Ming and Qing Dynasties. This is a book that expounds the ideas and skills of the cultivation and verification of the inner alchemy in The Complete Book of Lv Zu, rather than a book that focuses on the philosophy of the inner alchemy.
In Wei Lixian's German version, one of the things that China taught him was that those who have successfully practiced sexual skills can see wonderful and shiny patterns in front of their eyes when they practice. Wei Lixian called this wonderful light pattern Datura. Europeans first learned about Mandela from Buddhist classics. Some Buddhist scriptures, such as Mahayana Sutra and King Kong Ding Jing, use this word to describe special phenomena in the process of practicing martial arts.
Taoism in China believes that this phenomenon is that a bright and wonderful pattern will appear at Tianmu point in front of practitioners. Draw the pattern you see in this way, and call it Tanqing mandala. The world has only seen some Tanqing mandalas, and only those who practice to a certain extent can see their own mandalas. This is the real mandala, and this pattern can reflect their information induction to the universe and life. In The Secret of the Golden Flower, Wei Lixian gave some Datura patterns he collected.
Datura seen in practice has an important relationship with the concepts of Shen Yuan, Golden Flower and Huihuang mentioned in Records of Taiyi Golden Flower. The mandala seen by the yogi is the light of human nature or the light of Yuan God. The cultivation of Datura means that people begin to see their own sexual light, which is called "the beginning of light" in the book. The change of sexual light from divergence to regression is a very important and meaningful phenomenon in this cultivation process, and it is the proof of entering the door. According to the book, there are different degrees of "golden flowers suddenly spit", "golden flowers are blooming" and "golden flowers are setting". When it comes to the realm of "golden flower condensation", Shen Yuan, who has been motionless, will move, and when Shen Yuan moves, he can get a glimpse of the truth of life.
It has been more than one hundred years since Wei Lixian knew his teacher China and spread it in the purpose of Taiyi Golden Flower. In 2007, in the north of China, eight Europeans, Professor Wang Liping, the 18th generation successor of Quanzhen Longmen Sect of Taoism, conducted an eight-day intensive training according to the principles and methods of Taiyi Jinhua tenet. Datura was seen from the sixth day, and by the end of the eighth day, six out of eight people saw Datura. The training results of these Europeans are still very preliminary, belonging to the stage of "sudden vomiting of golden flowers" mentioned in "Taiyi Golden Flower Purpose", which is far from the real Inner Dan. For related reports, see Journal of Modern Academic Research (2008 1 monthly). In this article, the author gives what these six people see and draws a mandala pattern. 1927, Wei Lixian, a famous German sinologist, wrote Jung's book, and attached his newly translated "The Purpose of Taiyi Jinhua", asking him to write a comment on this China Taoist classic. Jung readily accepted this order, carefully studied this so-called pagan classic from the standpoint of a psychologist, and wrote a long article of analysis and comment. His comments immediately had a great influence on western academic circles, providing an effective way for westerners to understand oriental culture. From this review, we can see both his subtle views on oriental culture and his misunderstanding of oriental culture, which provides evidence for his creation in his own theoretical system. So his interpretation of this Taoist classic can be said to be a creative misreading, or a misreading creation. First, the Golden Flower and Datura "Taiyi Golden Flower Purpose" is a book about internal alchemy, and the so-called "Golden Flower" is. Since Su Shi, a Taoist priest in Luofushan in Sui Dynasty, started the cultivation of inner alchemy by writing The Straight Road, the outer alchemy gradually declined, and the inner alchemy gradually received attention and developed rapidly, reaching its peak in Song Dynasty. Many terms in the inner alchemy are borrowed from the outer alchemy, while the "elixir" to be refined in the outer alchemy is borrowed from the inner alchemist, which refers to the cultivation of the essence, qi and spirit in the human body, thus producing an immortal elixir similar to the elixir in the outer alchemy, making people indestructible. Therefore, in the Yuan Dynasty, Chen said, "Its essence, qi and spirit are called Yun Jindan." "Taiyi Jinhua Purpose" said: "Jinhua is also light. What color is the lamp? Just like Jinhua, it is also a secret word. It is the true face of congenital Taiyi. " It can be seen that the so-called "Golden Flower" of Neidan family comes from innate vitality, and there are also many names such as "Tianguang", "Shen Yuan" and "Benzhen". Taoism believes that before birth, the innate truth has entered the combination of father, essence and mother's blood, and after birth, people live between their eyes. Therefore, if people want to live a long life, or even die, they must exercise their essence through certain spells, adhere to the truth, and be refined into an elixir before they can soar to immortality. Before Jung discovered this treasure of the East, he had thought about similar patterns drawn spontaneously by many of his patients without any hint, but only after he knew the mandala did he more clearly point out the two sources of these seemingly incomprehensible patterns: first, the "unconscious" spontaneously produced fantasies; Second, a focused life produces an intuition about self. When the unconscious acts on life, the self is expressed in the form of fantasy. Here, Jung's understanding of "Jinhua" obviously comes from some kind of psychological presupposition, with a strong subjective color. However, it is this unique "misreading" that leads to meaningful psychological conclusions. The reason why Jin Hua reminds Jung of mandala is that Hui Mingjing and Tai Yi Jin Hua Zhi were published in Hui Zhenzi's edition. The figure of fetus in Hui Mingjing and the figure 5-5 of Avatar in Tai Yi Jin Hua Zhi clearly show that after the formation of the sacred fetus, the book repeatedly emphasized ". Therefore, it is easy to associate it with mandala which also has a closed ring (or Fiona Fang). Second, soul, spirit and unconsciousness. There is a sentence in the chapter of "Yuan God knows God" in "Taiyi Golden Flower Purpose" that "one spirit is true, that is, the soul is divided when entering the palace". Shuowen interprets "soul" as "Yang Qi" and "God" as "ghost". According to China's ancient records, the soul is the essence that can be dissociated from the human body, while the spirit is the essence attached to the human body. Therefore, the purpose is to say that the spirit is "turbid and attached to the tangible ordinary mind", while the soul is "light and clear, derived from emptiness and identical to the original". ② Wei Lixian translated "soul" into Animus and "spirit" into Anima. Judging from the Latin original meaning of these two words, both of them have the meaning of "soul", while Anima's emphasis on "soul" seems to have a negative tendency, and animus's emphasis on "spirit" seems to have. But in Jung's psychological dictionary, Anima refers to the potential female tendency among men, and animus refers to the potential male tendency among women, which is obviously far from the practical significance of soul and spirit. According to this Taoist classic, the soul is contained in the soul and belongs to yin and yang, but the yin and yang here do not correspond to men and women. Before people are born, the soul comes from the essence of the universe, that is, the so-called "one spirit is true", or the "true" of the congenital Taiyi. Once this "authenticity" enters the human body, it will split into two and become a soul. The reason why the soul is Yang is that it lives in the "heavenly heart" (between the eyes) and contains "Yuan Shen". Although Yuan Shen is also in the human body, it is always a kind of existence beyond the body, so the purpose is to say that it comes from "infinity" and can be "born"; The reason why "spirit" is yin is that it is integrated with "knowing God" as soon as it enters the human body, becoming a "heavy turbid qi", living in the secular heart, becoming the master of secular desires and various desires, occupying a dominant position in the relationship with Yuan God, and adopting a servile and exclusive attitude towards it. Although it originally came from Tai Chi, once it entered the body, it lost its previous sacredness. From this point of view, soul and spirit are actually a mysterious understanding of life by China Taoists and even the ancients. Before they fell into the dry palace, they were detached. After they fell into the dry palace, although the "spirit" has some emotional color because of secular desires, it is still detached in essence. As for the "soul", it has never lost its transcendental essence, even in the human body. 3. Divergence and consciousness are separated from the object. The "Five-Five Images" attached to The Purpose of Taiyi Jinhua and the "Five-Five Images" attached to Hui jointly published with it gave Jung special inspiration. The images shown in these two pictures show that the alchemist has been refined and obtained the immortal diamond body. His thoughts can be superb and turned into countless bodies outside his body at will. The so-called "distraction forms a glimpse of hue, and * * * becomes nothingness" means this. Jung was extremely keen to associate this Taoist belief with the hallucination caused by schizophrenia, thinking that it was the division of consciousness by the collective unconscious when the individual consciousness with narrow scope and clear boundaries met with the infinite collective unconscious, but this division had completely different consequences in the East and the West. For the western mind with excess rationality, this division has caused various mental obstacles; For the oriental mind, which advocates intuition and understanding, this division raises the spirit to a higher level. In Jung's view, if China people's body is not an empty tone through this division, it would be tantamount to the illusion produced by schizophrenia. The founder of China Taoism clearly told people that "the representation obtained in the flame is empty color and shape, and the light of human nature shines in turn, thus restoring the original authenticity." In this way, the split of personality is avoided and the mind is sublimated. This wonderful psychological analysis may appropriately express the psychological meaning of Neidan's "refining the soul and controlling the spirit" and "turning the spirit into the yuan god". Since "spirit" and "knowing God" are the leading factors of all kinds of desires and desires, then "eliminating yin and spirit" is to get rid of all kinds of worldly burdens. It is based on such a psychological standpoint that Jung said that the purpose of this Taoist book is to get us out of its control by understanding the unconscious. According to his understanding, this book teaches people how to concentrate their thoughts on the deepest light, so as to get rid of all external and internal entanglements and guide the will of life to a consciousness that has no specific content but allows all content to exist. This is the meaning of the so-called "concentrate on ancestors, think about fate, and then die" in this ancient book, but Jung insisted on using modern psychological concepts to explain these mysterious eastern religious concepts, making this ancient oriental belief completely psychological. Fourth, the significance of Jung's psychological review Jung is a world-famous psychologist and psychiatrist, and together with Freud, he is recognized as the leader of modern psychoanalysis. He was also one of the first western thinkers who realized that oriental thought might have an impact on western psychology and actively started a dialogue with the East. He not only made a long comment on this Taoist classic, but also made a long comment on two Tibetan Buddhist classics, Solo Sutra and Dajie Sutra, traveled to India and Ceylon, studied Indian yoga and China's Yijing in depth, wrote a preface for Wei Lixian's translation of Yijing, and also wrote a preface for Suzuki Teitaro Daisetz's translation of Introduction to Zen. Miyuki, a Japanese psychologist, said: "Jung's analytical psychology provides the West with a meaningful psychological path to Buddhism and other Asian religious experiences." It is no exaggeration to say that Jung and his psychology play an important role in the dialogue between the East and the West. From the academic tradition, Jung's absorption of oriental thought is obviously a part of the dialogue between German idealism philosophy and oriental thought. German idealist philosophers Schelling, Schopenhauer, etc. Once absorbed a lot of nutrition from oriental thought. Jung read their works in his early years, and their thoughts played an important role in Jung's spiritual growth. It is one-sided to think that the formation of Jung's thought only comes from Freud. In fact, Jung's unconscious thought and the thought that psychological essence can be changed can be traced back to Schelling and Schopenhauer at the level of empirical psychology. Personally speaking, Jung's character has a certain "Taoist" color. He has a natural love and affinity for nature since he was a child. When he lived in Genta, Berlin, he interacted with mountains and rivers day and night, and had special feelings for the sky, vegetation and creatures in nature. His attachment to natural landscapes is far better than that of human society. According to friends' memories, he loves simple life and always enjoys himself in activities such as planting flowers and grass, carving stones, cooking in the kitchen and boating on the lake. He maintained a calm attitude towards life until his later years. At the end of his autobiography, he said that his heart was full of all kinds of things: plants, animals, clouds, white death, night, and human eternity. He took everything into his chest and melted into everything at the same time. He experienced the feeling of Laozi and hoped to return to the truth and the eternity and meaninglessness at the end of his life.