The purposes of this book are basically three: (1) to show how true meditation heals our ills; (2) to offer instruction in various types of meditation, indicating their probable effects; and (3) to offer a glimpse of what the future of the healing arts might be.
“True meditation” is a term we use because sitting and daydreaming, wandering around in idle thought, is not really meditation. Concentration and a focused mind are implied in meditation, of whatever nature. An experienced meditator is as purposeful as a carpenter. He has a task and the necessary tools to accomplish it, so he goes right to work. It is best that the meditator have this determined attitude, though he must not consciously try for results in meditation. The attitude-of-no-attitude is best. Meditation should always be kept positive, for reasons mentioned in the upcoming section on “Danger in Meditation.”
Instruction in many types of meditation is necessary because most would-be meditators – and doctors recommending the practice – are not aware there are many modes of meditation, each causing a different effect. This point has been well stressed in the book. All meditations offer healing possibilities, but some encourage awareness of the “Now,” while others bring about an otherworldly attitude. Still others directly stimulate the flow of the Chi and development of an inner heat which is particularly effective in self-healing. Mere wishful thinking or a positive attitude will avail nothing; the meditator should choose the proper tools and use them correctly, hence the detailed instructions.
This matter of the inner heat and the radically changed vibration has to do with point number three, the future of the healing arts. The author confidently believes that, one day, the sick person will be shown how to quickly arouse a great inner heat, a healing vibration that will have almost instant effect. The Nei Kung and T’ai Chi Chih are two meditations that work toward that end, and the author has observed surprising, sometimes hard to believe, results from these meditations. For instance, the amazing weight loss of J.B. (reported in the chapter, “Moving Meditation”) was not the result of perspiration and violent effort; it was the circulating effect of the Chi, causing internal heat, which burned up the calories so quickly. Those who do T’ai Chi Chih – and, to a lesser degree, those who do other meditations – know how thirsty they become during practice. This is due to the circulation of the Vital Force and is reported in all the classic T’ai Chi Ch’uan texts, where it is said that the flowing Chi “burns up the aqueous excess.” It must be stressed that J.B.’s closest friend, who was six feet one inch tall and weighed 155 pounds, actually gained ten pounds on the same diet during the same period of time. The key here is the phrase aqueous excess. The changing of the metabolism that J.B. refers to carries with it a great deal of wisdom; those underweight do not seem to lose.
There are those who hope one day there will be booths where a pushed button will raise vibration and cure most ills. The author is not that sanguine; he believes it is an inner task, demanding the effort of meditation and perseverance of practice. It is hoped that those believing in holistic medicine will study the examples given in this book with an open mind. The possibilities are here.
Particularly in the chapter, “Visualization: Tibetan Dumo Heat,” are indications of what might be possible. Effects from such a radical change in body temperature can be almost instantaneous, the author believes. It should certainly (with such inner methods) be possible for man to achieve a much longer life span, perhaps equal to his great potential. In India (and among the Native Americans) it is believed that, in past ages, man was much bigger than now and had a far greater life expectancy. Some ancient statues attest to that belief. All that is needed is an open mind and the willingness to practice. Man has much greater powers than he knows.
Many students and friends have come to the author for “spiritual counseling.” He tends to turn them away. What is usually wanted is a quick cure, a pill for loneliness, poverty or general melancholy. If the visitor will take steps himself (such as practice of meditation or T’ai Chi), the loneliness and poverty may disappear of themselves. After all, being poor is a comparative matter; it’s all in how one sees it. One woman was very bitter because she and her husband had to share a bathroom, and all their richer friends had separate bathrooms. This is hardly poverty, but it was enough to bring very real suffering to her.
The one suffering loneliness becomes gloomy, and this attitude drives others away, and so there is loneliness. If, instead of being caught in this bitter circle, a turn 180 degrees to the inside is made and an uncovering of the joy that is natural to our being is effected, the gloom will be dissolved. Practice, not sermons or pills, will correct the situation.
The quality of the Chi flowing through us must change, and we are already aware of the explanation (in the early part of the book) of the reciprocal character of Mind and Chi. When the Chi changes, the state of mind is altered. This is the great secret and the basis of real healing. It is said that, at the moment of enlightenment for the Zen adept, there is a complete revulsion of the Chi. The whole personality may change and one is remade. To heal, we change what is inside, what flows through us and makes us what we are. As the state of mind changes, the Chi changes – and vice-versa. Here is the key to healing. “When the body is mastered, the mind is mastered,” counseled the Buddha, further instructing that the opposite is also true.
When, finally, man comes to an understanding of the Meditative Way, and follows it, he will understand the sublime message of hope given in the scripture known as the Lotus Sutra:
“From the state of emptiness, each man’s body is a body pervading the universe, his voice is a voice filling the universe, his life is a life without limit.”
