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In the Shadow of the Formless

In the Shadow of the Formless

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In the Shadow of the Formless

203 pagine
1 ora
Oct 29, 2014


Master Wu Hsin explains that on the phenomenal plane, when one ceases to resist What-Is and becomes more in harmony with It, one attains a state of Ming, or clear seeing. Having arrived at this point, all action becomes wei wu wei, or action without action (non-forcing) and there is a working in harmony with What-Is to accomplish what is required. Second, as the clear seeing deepens (what he refers to as the opening of the great gate), the understanding arises that there is no one doing anything and that there is only the One doing everything through the many and diverse objective phenomena which serve as Its instruments. From this flows the third and last: the seemingly separate me is a misapprehension, created by the mind which divides everything into pseudo-subject (me) and object (the world outside of this me). This seeming two-ness (dva in Sanskrit, duo in Latin, dual in English), this feeling of being separate and apart, is the root cause of unhappiness.
Oct 29, 2014

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In the Shadow of the Formless - Wu Hsin

In the Shadow of the Formless

In the Shadow of the Formless

The Lost Writings of Wu Hsin Vol. 3

Translation by Roy Melvyn

In the Shadow of the Formless

The Lost Writings of Wu Hsin Vol. 3

By Roy Melvyn

Copyright 2011 Roy Melvyn

Summa Iru Publishing

Boulder, Colorado 80020


You hold in your hand a most unique tutorial on the subject of being. In one sense, it is unique in that the subject of how-to-be does not receive much attention. In another sense, its uniqueness rests in the simplicity and clarity in which the subject is presented.

These lost writings of the ancient Chinese Wu Hsin are completely devoid of compromise. They challenge the most fundamental assumptions we make about ourselves and our world and, when viewed from openness, are truly transformative.

In Volume Three, In the Shadow of the Formless, Wu Hsin continues his great treatise with some surprising statements. For example:

One inherent error is

The preference for

The song of the future over

The seeming blandness of

The present moment.

Another error is

Using the mind

To try to understand

The words of Wu Hsin.

The mind is a tool

Unsuited to this task.

The proper tool is silence.

The seed is in the ground;

The sun will shine;

The rain will fall;

Nothing need be done.

Nothing need be done. After all the words have been read, after their meaning has been pondered with new concepts possibly added, nothing need be done. How hard this is for the Western mind to accept. What do I need to do to get it? is the usual question. Here, Wu Hsin provides the disconcerting answer Nothing need be done.

Behind this statement lies the even more disquieting question Who is there to do anything? Therein, the reader is returned to one of the central themes of Wu Hsin, that is, that there really is no such thing as an individual:

There is a belief of separateness,

That you are separate from the rest.

There is nothing you can do

To rid yourself of this belief because

You is the belief.

Stated in modern terms, the philosophy of Wu Hsin could be summed up in this manner:

There is thinking and there is functioning, distinct from thinking.

Thinking reflects the programming for survival, for continuity, which manifests through the psychosomatic apparatus. A reference point is created via the thought me. This me is the sum or totality of all fears: the fear of pain, the fear of loss, and ultimately, the fear of absence. Most of the thoughts regarding me are repetitious, an extraneous feedback loop in the nervous system.

Interestingly however, thought is not born in the brain any more than a radio creates sound. It is merely transmitted through it.

Functioning occurs through the workings of consciousness and the life-force. Functioning is effortless and natural. Cells are replaced, wastes are eliminated, what needs to be done gets done. There is an aware-presence-energy.

Giving attention to thought perpetuates the programming. Giving attention to the functioning, the aware-presence-energy, facilitates the de-programming.

The I/me is latent in the apparatus at birth, as the flower is latent in the seed. The preliminary programming is installed genetically.

At some point between 18-24 months, sufficient memories, both pleasant and unpleasant, have accumulated thereby triggering the I/me or self consciousness to arise.  Seeing itself as separate and insecure causes the activation (boot) of the programming as a means of protection. It is perpetually modified and adjusted (upgraded) by the experiences of the apparatus and is further tweaked by the moment-by-moment adjustments made by the endocrine system.

From that point forward, the hardware (soma) receives the input from the environment. It is processed by the software (psyche) which provides the output ([re]action). There is no individual, as such, doing anything. Everything that happens is the cause of everything that happens.

There is no center to infinity.

I strongly doubt that Wu Hsin would want readers to take him at his word. Instead, he would ask that each investigate the matter deeply within oneself. Search for the individual, locate the operating center.

This is the lasting challenge of one of the most profound teachers of all time.

Brief Background

It is widely believed that Wu Hsin was born during the Warring States Period (403-221 BCE),

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