Tree of Cultivation & Realization
Detach from Present Derived-Thought
Via process of "Aversion to Sitting → Joy in Sitting → Bodily Sensations Dissolution" (Trunk 1)
Realizing Transitional Derived-Thought
Desire Realm Meditative Absorption (Branch 3)
Realizing Advanced Derived-Thought
Deep Meditative Absorptions (Branch 2)
Dwell in Ontic-Thought & Returning to Fundamental-Thought
Via Mind Observing (Branch 4) & Via External Disruption (Branch 5)
(Illuminating the Mind & See the True Nature)
Thought States Transition Map
8. More on “Tree of Cultivation & Realization”
Dhyāna
Desire-Realm
Dhyāna
Meditative Absorption
Tathāgatagarbha
Buddha-nature
Inquiry into the Current Phenomena of Thought
Our current mode of thinking is composed of two aspects: “the observer” and “the observed.” Therefore, the study of present mental phenomena is divided into two parts: the investigation of the observer and the investigation of the observed. Since ontological thought studies the essence of thought itself, we place greater emphasis on studying the observer. Research on the observed also serves this fundamental purpose.
Our present mental state is built upon selective thinking, which is a unique characteristic of our current thought process. Therefore, once selective thinking is dissolved, we also break free from this current mental state. To that end, we must thoroughly understand the nature of selective thinking and make scientific use of it to improve the effectiveness of meditative verification.
Selective thinking arises only after the derived state of thought has developed to a certain stage—specifically, after the emergence of concretized and visualized thoughts.
Thoughts evolve progressively. Visualized thoughts emerge only after the formation of dualistic and oppositional thoughts. These are produced by a stronger clinging mind-force. The stronger the clinging, the more intense the experience of suffering. Selective thinking arises in response to suffering and is a subconscious strategy aimed at escaping suffering and returning to a higher state of thought.
At the stage where selective thinking first emerges, it still represents a relatively advanced state compared to our current condition. The clinging mind-force is not yet overpowering, so one can still freely choose and disengage from any thought. Continuity of thought has not yet formed. This is known as free selective thinking.
As the clinging mind-force grows stronger, selective thinking gradually loses its freedom. It becomes sustained and prolonged in its focus on a single object. This condition is known as "fixing the mind on one point", or focused selective thinking. It is a transitional state—one that must be passed through in the evolutionary descent from higher to lower mental states.
With further intensification of clinging mind-force, selective thinking enters a state of high-frequency activity. This highly active state is precisely the mental condition we currently live in.
-Master Qingliangyue
Observing the Realm of Matter and Settling the Mind: Observing and Experiencing the Dynamics of Matter
1. Observing the Process of Material Movement
Matter is always in continuous motion. We can perceive this movement either through observation or through direct experience.
“Observation” refers to objectively watching the movement of matter as a bystander, whereas “experience” involves actively participating in the process of movement.
Here, “observation” may involve auditory perception or inner visualization.
When objectively observing the movement of matter, we employ the subconscious function of generalized attentiveness, observing the entire process of motion intentionally or unintentionally, without focusing on any specific detail or experiencing any particular feature of the material or its motion. In the process of observing material movement, the following two factors determine whether we can abide in the ontic thought:
- Whether we experience bodily sensations: The body corresponds to the sequential state of thought, which includes both dynamic and static modes. As long as we are simultaneously experiencing bodily sensations while observing material motion, we are operating within the sequential state of thought and can only abide in Stillness.
- Duration of time: The function of generalized attentiveness, which we use during the observation of material motion, must operate over a prolonged period in order to gradually form subconscious concentration. If the observation period is too brief, it will only lead to Stillness, not abiding in the ontic thought.
These two factors indicate that when using generalized attentiveness to observe material movement, we must avoid bodily engagement and prolong the observation time—as long as possible. This allows for the formation of subconscious concentration and abiding in the ontic thought.
If, during observation, we instead focus on the pleasant aesthetic sensation of movement or the luminous qualities of matter, we will enter a higher material realm rather than abide in the ontic thought. To abide in this fundamental state, we must observe with a subtle, almost detached subconscious focus—not deeply analyzing or immersing in the details of material changes.
This will lead us to the state of “seeing mountains no longer as mountains, and rivers no longer as rivers,” where all material phenomena and movements appear as mere images—like thoughts arising and vanishing spontaneously—allowing us to abide in the fundamental state of thought.
When abiding in this state, our understanding of matter remains at its most intuitive and basic level. We do not attempt to understand other properties of matter, for doing so would activate sequential thinking and thereby draw us back into the content of thought.
To remain in the fundamental state of thought, the key is to refrain from injecting any concepts or mental constructs, and instead to simply remain attentively aware of the most basic and intuitive characteristics of the observed object. This process generally involves the following stages:
- Step One: Experience and abide in a stable internal sensation—such as Stillness or drowsiness. This allows the empirical process to be led by the subconscious and removes mental distraction.
- Step Two: Once we can stably and continuously abide in an internal sensation, we discover which external feature causes the most interference. This feature is the object’s most basic and intuitive characteristic. Interference is a relational effect—it cannot exist apart from two interacting entities. By simultaneously experiencing internal and external objects, we engage the function of generalized attentiveness.
- Step Three: Through focused observation of the object's most basic and intuitive features, we gradually cultivate a high level of concentration. This concentration breaks through Stillness. Once concentration is fully formed, we cease to dwell on internal sensations and become fully focused on the basic qualities of the observed object. Thus, we abide in the ontic thought Then, through a sudden external disruption, we may realize the fundamental state of thought.
2. Experiencing the Process of Material Movement
To experience material movement means to participate in it actively—to explore and become acquainted with specific characteristics of matter and its motion. The focus is on the observed object, and the final outcome is abiding in the content of thought. This is different from the observation of material movement, where the focus is on the observer with the aim of abiding in the ontic thought
Matter and its movements have many characteristics. Experiencing different features can guide us toward different states.
In experiencing the micro-level processes of movement, we use the function of selective attention, concentrating on subtle variations in the motion.
When we are completely focused on the process of material movement, and when we merge with that process entirely, no other thoughts arise. The continuity of physical movement becomes the continuity of mental operation. In this situation, we must exert effort precisely at the point of “about to move but not yet moving”—to participate in the process, to direct it, and ultimately to cut it off.
-Master Qingliangyue
Law of Thought
All operational states of thought originate and evolve from the fundamental state of thought. The overall process of thought refers to the unfolding development of various thought states starting from this fundamental state.
In the fundamental state of thought, influenced by experiential mental tendencies, we generate an “attachment-force of the mind,” which gives rise to thoughts. We then begin to select and operate upon these thoughts, initiating a continuous stream of thought activity—this is the state of sequential or associative thinking that we now commonly inhabit.
From this we can see that the overall operation of thought can be divided into two stages:
(1) dwelling in the fundamental state of thought, and
(2) utilizing derivative states of thought.
Our current mental condition belongs to a lower-order derivative state of thought, which is characterized by sequential thinking—a continuous progression and transformation of thought moments. This is a high-frequency mode of selective thinking, involving inference, judgment, and evaluation. The primary danger of this state lies in its inability to break the chain of continuity, leading us to become passively governed by it.
The material world in which we live corresponds to the collective mental state shared by beings; it does not change based on individual will and thus possesses a relative objectivity. As a result, the operations of thought begin with perception, then proceed to judgment, and finally to selection and operation. This forms a trajectory from low-frequency to high-frequency operations, from simplicity to complexity.
Perception refers to our awareness and reception of external information. Because this information exists independently, we cannot avoid perceiving it—this stage is inevitable.
Judgment is our habitual and involuntary division of experiences into categories of “good” and “bad.” It is a basic function and characteristic of our current, lower-order mental state.
Selection and operation involve the processing and manipulation of what has been judged—deciding what to embrace or reject.
These three stages—perception, judgment, and operation—are interlinked, and through prolonged repetition they become habitual patterns deeply ingrained within the subconscious. They express themselves automatically and frequently, thus forming major obstacles to spiritual realization (direct verification).
To return to the fundamental state of thought, we do not forcibly suppress the function of “judgment.” Rather, we simply need to recognize that “we are not required to use selective thinking,” and that “selective thinking perpetuates continuity.” This recognition alone allows the subconscious to refrain from engaging with thoughts as willful agents, and instead remain in mere observation without activating volition.
However, many practitioners mistakenly believe that because judgment is problematic, it must be eliminated before one can dwell in the thought essence. They then strive to suppress thoughts, to forcibly stop discerning between good and bad. This is fundamentally mistaken: firstly, it is impossible to completely eliminate judgment; secondly, the effort to do so is already a form of selective thinking—it is to dwell in a concept such as “non-discrimination,” or to fixate on the notion of “no-thought.”
What is actually required is:
- To understand the laws of thought and the effects of each of its stages upon us.
- To attentively observe thoughts and the nature of mental activity.
Once these two conditions are fulfilled, the subconscious will spontaneously cease to attach to any specific concept or content—it will operate autonomously without entanglement.
Furthermore, we must distinguish between observing phenomena and experiencing phenomena. To experience is to actively participate in the unfolding of an event; to observe is to refrain from participating and instead remain a detached witness. For example, when eating, one should be fully engaged in the activity, experiencing its process; but when not eating, one can calmly contemplate the act without participation—simply observing without identification.
This kind of detached observation may help us enter the fundamental state of thought, but due to deeply ingrained habits of participation, we cannot instantly become objective observers. Therefore, as described earlier, we must vigilantly observe the arising of thoughts and mental fluctuations, so the subconscious gradually withdraws from participation and returns to pure observation.
Still, vigilance itself is a concept—a form of thought. So even when we seek to dwell directly in the fundamental state, we may first need to temporarily rely on this concept of vigilance. Only later, by releasing even this vigilance, can we truly return to the fundamental state. To dwell in vigilance is still to dwell in content of thought, not in its essence.
Why is it that in daily life we cannot remain in the fundamental state of thought? It is because we live within the framework of sequential thinking. Our bodily existence corresponds to this state—so long as bodily sensations persist, thought continuity cannot be severed. Even when dwelling in the concept of vigilance, it remains a continuity of thought in conceptual form.
Whether bodily sensation is present or not is a key indicator of whether sequential thought has been broken, and therefore, whether one is capable of abiding in the fundamental state of thought.
As long as selective thinking is in use, we are bound to remain within sequential thought, and to be absorbed in content rather than essence. In this condition, at best we can shift within derivative states of thought, but cannot return to the source.
In reversing this process, we begin by reducing the frequency of selective thinking, thereby learning to remain stably with a single object of observation. This is the prerequisite for deeper realization.
Current thought activity tends to proceed from simplicity to complexity. We habitually live in complex sequential thought, where multiple thoughts form interdependent chains in high-frequency mode. A simplified version of this is single-threaded sequential thought, where one idea is repeated or sustained. This is the state of placing the mind in one spot (置心一处). In this state, selective thinking cannot maintain high frequency and remains fixed on a single thought.
If this state is brief, selective thinking resumes quickly, and we fall back into complexity. If prolonged, the selective function fades, and we enter a condition of high absorption—an advanced mental state.
Association is a unique function of the current mental condition. Associated thoughts tend to attract focus and maintain continuity, prolonging the activity of thought. Initially this may be a form of conscious selective attention, but over time it transforms into subconscious selective attention, and eventually into subconscious selective absorption.
-Master Qingliangyue
Awareness
Our grasp of matter is realized through the unity of mind and matter.
In the current state of sequential thinking, we are only able to maintain the unity of mind and matter in relation to the body.
We rely on the body as an instrument—using it to perceive and engage with the external world.
This necessarily leads to a condition of dualism between mind and matter in relation to all other material things in the world.
As a result, gaps inevitably emerge in our understanding of the world.
How can we fill these gaps?
We must first become aware of the various forms of information present in the world.
It is through this process of perceptual awareness (vigilant cognition) that we attempt to deepen our understanding of external phenomena—this constitutes the stage of cognitive awareness.
However, this kind of perceptual awareness alone does not allow us to truly penetrate into the essence of external things.
In order to truly understand any material entity, we must enter into a state of unity of mind and matter with it.
Only by dissolving the boundary between observer and observed can authentic insight arise.
Judgment
The function of distinguishing between good and bad arises in the higher stages of the derivative states of thought.
As the attachment-force forms, the mind begins to generate dualistic thought patterns—paired notions of opposition. The notion of good versus bad is one such dualistic construct, born precisely in this stage.
Through long-term use, this discriminative function becomes reinforced, giving rise to habitual patterns of discrimination, which in turn become subconscious behaviors.
Because it emerges within a higher state of derivative thinking, this function cannot be eliminated by willful effort alone.
Judgment is inherently flawed. It intensifies the attachment-force and strengthens self-centered ideation, thereby anchoring us within the current sequential state of thought.
Whether we judge something as good or as bad, the consequence is the same: we become bound to the content of thought.
Judgment activates the machinery of thought and sets it into motion.
Only by breaking the habitual tendency to judge—to divide experience into good and bad—can we sever the flow of mental operation, and thereby liberate ourselves from this ongoing state of sequential thinking.
Selection and operation
Since our current state of thought is established upon selective thought, once we judge things as good or bad, the mechanism of selective thought is immediately triggered.
Thought begins to operate automatically—engaging in acceptance and rejection. As a result, we are drawn into the operation of thought-content, compelled to reside within various thought-contents, and bound to ceaselessly operate through one thought after another.
Selection is something we can consciously choose to relinquish. When we become aware that we are employing selective thought, selective thought naturally ceases to function—its mechanism dissolves on its own.
This occurs because selective thought arises within a higher-order mental state—specifically, a state of subconscious attention. As such, the operation of selective thought is fundamentally a spontaneous activity of the subconscious. And the subconscious is always interrupted by conscious awareness. Therefore, when we become aware that we are using selective thought, that very conscious recognition disrupts the subconscious process. Selective thought loses its function, spontaneously ceases to choose, and disengages from the sequential operation of thought.
All that is needed is timely awareness—a timely recognition of the use of selective thought. There is no need to “add a head upon a head” by imposing a new idea such as ‘eliminating selective thought’. That, too, would only become another form of thought-content.
Direct Experience and Application
of Subtle Matter
Matter is a wave-like manifestation of fundamental energy.
According to the Theory of Conditionality, matter evolves step by step from fundamental energy. Lower forms of matter arise from higher forms of matter by the addition of extra conditions. The more conditions involved in generating a particular form of matter, the more restricted and less free it becomes. In contrast, higher forms of matter are freer—they can spontaneously generate and govern lower forms of matter. Compared to lower matter, they require fewer conditions and thus possess a relative freedom. We refer to them as free matter.
On the other hand, our mind also operates on multiple levels and in various states. Based on the core principle of mind-matter unity, the corresponding forms and layers of matter and material worlds reflect these mental states. Each level of thought is accompanied by a corresponding level of matter.
Every material entity in our world possesses both a macroscopic and a microscopic aspect. In daily life, we dwell primarily in the macroscopic material state—a restricted, constrained state of matter. However, the macroscopic is generated from the microscopic. Compared to macroscopic matter, microscopic matter is more free, and thus belongs to the realm of free matter.
-Master Qingliangyue
The Principle of Correspondence in Meditative Verification
Within various states of thought and various states of matter, many phenomena exist in one-to-one correspondence. These correspondences are reciprocal. In meditative verification, we must recognize and utilize these principles of correspondence.
Correspondence between Matter and Thought
We can adjust the state of thought by altering the state of matter, and likewise, adjust the state of matter by altering the state of thought.Correspondence between Matter and Function
We can discover and apply the functions of matter by adjusting its state, and conversely, recognize the underlying material state by observing and modulating its function.Correspondence between Observational Capacity and Observed Phenomena
We can discover corresponding observed phenomena by refining our observational capacity, or activate and refine observational capacity by altering the object of observation.In meditative verification, the method of “observing the microscopic” is precisely an application of this principle—allowing us to realize and apply subconscious focus.
Subconscious focus operates upon “the manifestations of the observed object.” Since we are ordinarily unable to perceive the subtle (microscopic) dimensions of matter, we may consider subconscious focus to be corresponding to microscopic phenomena. Thus, through this correspondence, we are able to verify and actualize higher states of consciousness.
We may either cultivate subconscious focus to reveal the subtle dimensions of matter, or observe subtle material phenomena to compel the integration of selective attention and universal noticing, thereby giving rise to subconscious focus as a unified function. Through this process, we are able to access higher states and activate the function of subconscious focus.
In conclusion, we may begin from either pole of a duality—whether mind or matter—and by adjusting one side, the other naturally synchronizes. For example, based on the principle of mind-matter unity, we may work from the mental side or the material side. In either case, an adjustment in one dimension leads to a corresponding shift in the other.
Thus, we must deeply understand the correspondences between our current states of thought and matter, and through that understanding, we are able to engage in effective and precise meditative verification.
-Master Qingliangyue
Relaxation Through Observing Subtle Matter：Gradual Relaxation
In our daily life, we are accustomed to relying on conscious thought. This habitual dependence keeps us entangled in scattered and restless mental activity. Over time, this scattered habit becomes embedded in the subconscious, forming what may be called subconscious distraction. This subconscious distraction is not inherent—it is reinforced and shaped by our everyday patterns.
Habits and tendencies arise spontaneously and automatically under the influence of the subconscious, which makes them subtle and difficult to detect. However, we are often highly sensitive to unfamiliar phenomena. The experience of Qi (vital energy) is something novel for most people, which heightens our sensitivity to its movements. Even the slightest disturbance in the flow of Qi can be perceived with unusual clarity.
Qi dynamics thus become a valuable tool for relaxing the body, quieting the mind, and transforming the subconscious. The disordered and harmonious states of Qi function differently in relation to bodily and mental relaxation. By observing and adjusting these two states, we can attain a deeper and more complete release—one that allows us to relinquish the macro-material state of the body, thereby revealing its subtle (free) material form.
In the process of meditative verification, we must learn to rely on the Qi dynamic to uncover hidden layers of physical tension. Only then can we achieve deep and thorough relaxation, letting go of our dependence on the gross material state of the body, and begin to access and embody the true subtle matter of freedom.
-Master Qingliangyue
Seeking Free Matter
Seeking free matter is based on the understanding that all matter we observe in the natural world contains higher levels of matter, including free matter, the Tathāgatagarbha (如来藏), and fundamental energy. In principle, we can seek free matter from any form of matter; however, from a practical and operational perspective, we focus on the body because it is easier to work with.
After entering the state of the “qi cluster” (气团), we quickly discover that the qi cluster has the characteristic of light. The reason for this characteristic is that the qi cluster is generated by this light-type matter. Therefore, this light-type matter must manifest within the qi cluster. By following this characteristic of light, we trace back to find this light-type matter, which we call the “light cluster.”
All matter is based on selective thinking and is therefore unstable. So, after finding the light cluster, further verification is needed. How to verify? It is by dwelling in a profound state of mind, called “returning to emptiness” (还虚), shattering the void, and entering a state of complete “returning to emptiness.” This means only the profound state of mind remains, freed from the binding conditions of the material realm. This is a meditative absorption (dhyāna) state.
Only this kind of state of mind is not easily lost and can be voluntarily controlled. The fundamental purpose of verification (experiential realization) is to achieve autonomy. If autonomy is not possible, then pursuing this path is essentially meaningless.
-Master Qingliangyue
Diagram of the Evolution of Limited Free Matter
“Limited Free Matter” refers to the qi cluster, and the higher-level “free matter” refers to the light cluster. Both belong to free matter, but the qi cluster can only move within the body.
“Limited free matter” has the state called “qi,” the characteristic of “light,” and the function of “breathing.” Through the “breathing” function of limited free matter, we discover that it has the state of “qi,” enhance concentration, and perceive its “light” characteristic as a constitutive condition. Ultimately, we will use the characteristic of “light” as a constitutive condition to realize an even higher-level free matter state.
To more skillfully master the transitions between various matter states, we need to become familiar with the transformation between these two matter states. This requires that after freeing ourselves from the body’s constraints, we must return to the body and use the body’s limited free matter state repeatedly. This process must be done many times, until the transitions between matter states become very familiar and we can freely use, discard, and reuse limited free matter—the qi cluster state—at will.
Why must we rely on “qi” rather than other forms of matter? Because “qi” is the free matter that generates our body, and corresponds to the current state of continuous thinking. Therefore, we use “qi” to adjust this current thinking state, and at the same time, we achieve the purpose of consciously using this matter.
Our experience and use of “qi” as limited free matter is based on the fundamental principle of “mind-matter unity.” We adjust the thinking state to achieve “focused stillness” and maintain the mind-matter unity with “qi.” This way, we can experience “qi” and further master its basic characteristics and movement laws, ultimately realizing the scientific use of “qi” as free matter.
According to the fundamental principle of mind-matter unity, “qi” as free matter corresponds to the thinking state of “focused stillness.” Focused stillness is a phenomenon of subconscious thinking activity. Therefore, we can only use the subconscious thinking function called “universal attention” to experience “qi” as microscopic free matter.
From another angle, although selective attention is a conscious thinking function, it evolved from subconscious thinking, with the addition of selective functionality. So, once we break through this selectivity, selective attention can also be utilized. In other words, in the process of verification, when searching for higher-level matter, universal attention can be used directly because it corresponds directly to microscopic matter. Selective attention, however, must be transformed before use.
Through persistent experience, concentration is gradually enhanced so that “selective attention” and “universal attention” merge into the same thinking function—this is the fusion into “subconscious focus.” At this point, we can stably maintain mind-matter unity with “qi” as microscopic matter and freely use this microscopic matter state. This fusion is called subconscious focus. Subconscious focus refers to the state of focus relative to our current conscious focus; once conscious focus is broken, what remains is subconscious focus.
The process of experiencing and using “qi” as a microscopic matter state is also the gradual fusion of the two thinking functions: universal attention and habitual selective attention. From the perspective of the relationship between matter and thought, whether mind-matter unity with the qi mechanism can be maintained is the criterion for successful verification at this stage. From the perspective of thinking functions, the key and criterion for success is whether “selective attention” and “universal attention” can be merged into one function—“subconscious focus.”
However, because thinking is habitual, in daily life we are accustomed to maintaining mind-matter unity with the body’s gross material state and using the body’s gross material state. Therefore, it is impossible to quickly and skillfully maintain mind-matter unity with limited free matter. We must go through a relatively long process to change this habit. Thus, the process of experiencing and mastering limited free matter becomes a process of changing habits.
Only in stillness can free matter be found. Then, we must attentively experience changes in the qi mechanism in stillness, continuously eliminating the destructive effect of selective thinking during the experience. Ultimately, “focused stillness” is formed, generating “subconscious focus,” achieving unity with the qi mechanism—that is, maintaining mind-matter unity with qi.
Focus (high-level concentration) is a unique focus force of advanced thinking states. If one can cultivate highly focused concentration and enter an advanced thinking state, according to the fundamental principle of mind-matter unity, one will no longer experience the body’s material state corresponding to the current continuous thinking state. Therefore, in verification, although we cultivate concentration, it must be based on stillness—a concentration with stillness as a component—rather than a purely advanced thinking state without stillness. This requires that during verification, we must not observe the microscopic but only observe the whole.
During the orderly operation of the qi mechanism, many beautiful states may arise. But no matter how beautiful the state is, we must understand that, according to the fundamental principle of mind-matter unity, we remain in the continuous thinking state, and all material phenomena are illusions—waveforms of fundamental energy. Our fundamental purpose in experiencing these material states and their laws is to utilize them, not to regard them as the ultimate goal. When in focused stillness, various pleasant bodily reactions will appear—comfort, softness, skin twitching, etc. These pleasant states easily stimulate the selective attention’s curiosity, reactivating selective attention, thus causing the phenomenon of “stillness producing activity.” This phenomenon must always be noted during the evolution of matter.
Why is this so? Fundamentally, you are mastering the laws of material evolution (attaining the body through mastery of material evolution). All matter is a description of the observer-observed relationship and is built on selective thinking. Only after selective thinking forms does the observer-observed relationship appear, so all matter is based on selective thinking.
Because the qi mechanism corresponds to the current continuous thinking state, during the formation of subconscious focus by adjusting the qi mechanism, we inevitably are affected by conscious thinking activities and the “stillness producing activity” rule, making the entire verification process very tortuous and arduous. At this stage, selective thinking manifests as high-frequency active states (scattered and moving) and low-frequency active states (stillness).
When selective thinking is not broken, it constantly shifts between these activity states. Only by breaking selective thinking can one enter meditative
absorption (dhyāna). In meditative absorption, selective thinking is subdued and no longer active. To thoroughly break selective thinking, one must return to the Tathāgatagarbha. Why? Because selective thinking is a function and expression of the grasping mind, which itself is formed in the “mind-movement” process. Thus, one must break the grasping mind and return to the Tathāgatagarbha to fundamentally break selective thinking. But in meditative absorption, selective thinking is temporarily suppressed—this is when the grasping mind is subdued, and selective function does not operate. Precisely because selective thinking is inactive, high-level meditative states no longer perceive material but only thought and concept.
—《Scientific Meditative Positivism》，Qingliangyue
Systematic Analysis of the Perceptual Characteristics of Microscopic Matter
The Mechanisms of Qi Flow, Temperature Sensation, and Light Perception in the Regulation of Consciousness States
Empirical foundational microscopic matter not only possesses the characteristic of “Qi,” but also features such as “temperature” and “light” perception.
In empirical practice, we often select one characteristic with relatively strong operability for observation. Which characteristics to choose depends on the purpose of the practice and the functions of these characteristics. Therefore, we need a comprehensive understanding of the various features of microscopic matter:
1. Qi Flow: The Precise Neural Regulator of the Sub-Macroscopic Matter Pathways
Qi flow: Qi flow is the only characteristic possessed by the “limited free matter” within the body; other higher-level free matter does not have this feature. If we wish to experience and utilize “limited free matter,” then we must observe “Qi flow.” Conversely, as long as we are experiencing and using Qi flow, we are experiencing and using limited free matter. Changes in Qi flow are extremely subtle and sensitive, with strong operability. For example, during the movement of Qi flow along the meridians, numerous variations occur, and even the tiniest changes can be keenly perceived. Thus, by adjusting Qi flow, we can adjust our thinking state, which helps eliminate poor habits associated with lower-level thinking states. Therefore, in empirical practice, we often choose to observe Qi flow and rely on it to conduct verification.
2. Temperature Gradient Perception: Nonlinear Transitions Related to the Deconstruction of Bodily Representations and Pleasure Sensation
Temperature sensation: The sensations related to temperature mainly include “dry heat, hot, warm, soothing warmth, and coolness,” among which “coolness” is unique to higher-level free matter. If we aim to experience and utilize higher-level free matter, we must experience this “coolness” feature. Meanwhile, “dry heat, hot, warm, and soothing warmth” belong to sensations specific to our physical body and develop progressively from lower to higher, corresponding one-to-one with different levels of thinking states. Among them, “warm” and “soothing warmth” correspond to relatively higher levels. Thus, if we want to experience and use limited free matter, we must experience features like “warm” or “soothing warmth.” Temperature perception is closely connected to pleasure sensation; in fact, experiencing temperature is experiencing pleasure, but changes in pleasure are difficult to subdivide finely, making it hard to master and less helpful for improving thinking and matter states.
However, temperature sensation is very beneficial for eliminating the sense of bodily parts. For example, in the “warm” or especially “soothing warm” states, we become unable to distinguish the specific positions of arms, legs, or torso, and even the overall sense of bodily existence becomes very vague. Thus, if the goal of empirical practice is to quickly eliminate the sensation of body parts and break the bodily sensations, it is best to experience temperature sensations like “warm” or “soothing warm.” At the same time, we should understand that “warm” and “soothing warm” are characteristics unique to the lower-level matter states corresponding to our current lower-level thinking states. Therefore, experiencing these features means we are using the current lower-level state and cannot escape it. The feature of “light,” which will be discussed next, is different — light is a higher-level matter and experiencing the feature of light facilitates escaping the current lower-level state and entering a higher-level state.
3. Light Perception Neural Representation: Strong Attractor Mechanism for Consciousness State Transitions
Light perception: “Light” is a type of higher-level free matter. Lower-level matter is built upon higher-level matter; higher-level matter is the constitutive condition of lower-level matter. According to the “Theory of Conditionality,” the constitutive conditions of a thing often manifest as some features of that thing. Thus, “light” becomes a constitutive condition of our current lower-level material world and manifests as one of its features. During evolution, light appears in different states: in our current material world, it is diffused; in the higher-level material world, it is condensed. Therefore, if we experience and use diffused light, we enter a relatively lower-level material world and use limited free matter; if we experience and use condensed light, we enter a relatively higher-level material world and use higher-level free matter. It is important to note that although limited free matter is higher than the macroscopic matter we usually use, it still corresponds to “continuity thinking state,” so fundamentally it belongs to lower-level matter as a transitional state from macroscopic to higher-level matter.
4. Perception Feature Selection Strategy: Progressive Regulation and Leapfrogging Breakthroughs in Empirical Path Differentiation
In our current lower-level state, light perception is diffused, faint, and lacks attractiveness. However, during empirical practice, the perception of light grows stronger, especially when a “condensed light cluster” appears, making light perception very obvious and rapidly attracting intense focus. This facilitates skipping over the current stage quickly, so experiencing light perception is very conducive to leap development in practice.
Comparing Qi flow, temperature sensation, and light perception: all three features can guide us to higher states. Qi flow changes are extremely subtle and can be subdivided into many states of different levels, allowing us to use Qi flow to break various habits and gradually raise thinking states, progressively mastering microscopic matter of different levels, states, and functions. Temperature sensation and light perception cannot be subdivided finely, and their developmental leaps are large, thus we can rely on them to enable leap development and rapid breakthroughs in practice.
Therefore, by using Qi flow, we can address issues in our current state and better use this state; by using temperature sensation or light perception, we can rapidly escape the current state and enter higher states. Clearly, the former aims to use the current state, while the latter aims to transcend it. We must choose which microscopic matter feature to use in practice according to our goals.
Integrating Realization into Life
Relax Body and Mind, Move Slowly, and Abide in a Soft Heart
The empirical practice is conducted under the guidance of the subconscious, with the purpose of forming subconscious concentration; in daily life, we mainly use conscious thinking.
“Empirical practice and daily life,” at its core, is about how to transform conscious thinking into subconscious thinking. Therefore, we need to live according to the needs and goals of our empirical practice, adjusting our way of life accordingly.
Why is this necessary?
Because in daily life, we are accustomed to using conscious thinking and selective attention, often resulting in a scattered state that forms habitual scatter in the subconscious, creating unhealthy subconscious patterns.
Our empirical practice must be led by the subconscious, which does not distinguish truth from falsehood. Thus, during empirical practice, these unhealthy subconscious patterns will obstruct our progress and may even lead us astray. Hence, the primary task of empirical practice is how to transform the subconscious. Without this transformation, empirical practice cannot succeed.
To transform the subconscious, we must start from everyday life and make our lifestyle aligned with the needs of empirical practice. Therefore, the core issue of “empirical practice and daily life” is subconscious transformation. Practices such as the Four Foundations of Mindfulness used in life ultimately aim at transforming the subconscious as well.
What we need to do in daily life is: relax body and mind; move slowly; and abide in a soft heart.
-Master Qingliangyue
Drop Choosing
Deepen Concertration
Breath
Drowsiness
Subtle body/Mind cues
Less thinking, More Sensing
Subconscious Lead
Enter Inner Retreat
Simplify Habits
Food,Clothing,Shelter
Calm the Senses
Daily Routine and Empirical Practice
Fully Utilizing Daily Routine Time for Practice
We must make full use of our daily routine time for empirical practice. Our cultivation must be integrated with life, and one important aspect of this integration is aligning with our daily routine. Another aspect of integration is frequently entering meditative states (dhyana); by doing so, you can use everyday life itself as the object of meditation, rather than relying on specially designated objects of observation.
If you always rely on specially designated observation objects as your meditation focus, it becomes easy to become disconnected from life. Once disconnected from life, it will be very difficult to resolve the problem of birth and death, because birth and death are nothing but life itself—birth and death cannot be separated from life.
As long as, in daily life, we are able to keenly observe life phenomena and use life itself as the object of empirical practice, then we will certainly be able to resolve birth and death. This is an important point to keep in mind during empirical practice.
-Master Qingliangyue
