Chapter 4: True Purity and Tranquility

One night, the Golden Mother appeared in my dream to inform me: "Tomorrow, a virtuous person will arrive. Pay close attention!"

"What do you mean by a virtuous person?"

The Golden Mother answered: "His generosity is carried out naturally, and his kindness and virtue are so great that heaven is moved. His innermost heart is the ultimate nature of Tao, and his deeds are the precise path in the midst of clouds."

"What is the name of this virtuous person?"

The Golden Mother replied: "Wang Hsi."

"What should I do?"

"Teach him the Ultimate True Dharma."

The Golden Mother meant that I should transmit to Wang Hsi the cultivation of the most superior Taoist practice, the "Ultimate True Dharma."

This dream was very clear, and yet it was also surprising to me. Many of my students have requested to receive this practice from me. However, after carefully observing them, I found them to be unsuitable recipients of this dharma. Therefore, I haven't taught this dharma to any of them.

As well, many others who were not students of mine, and who were aware that I possessed this dharma, secretly came to see me and to beg for my transmission. Yet, I rejected them.

In Taoist practice, this Ultimate True Dharma is the most superior and unsurpassed practice, an unequalled practice, and that of the most glorious.

It is inappropriate for this dharma to be transmitted when not permitted, or to be transmitted to an unsuitable person. If the transmission is inappropriate, then it is perverse. If it is perverse, then it is not compassionate. If it is not compassionate, then disaster will result. Both the transmitter and the receiver will certainly be punished by divine law.

The Golden Mother told me of Wang Hsi's past virtuous deeds: "Wang Hsi is a reasonable and rational person, and is able to distinguish good from harm. He knows when to advance and when to withdraw. Whether advancing or withdrawing, he observes and examines what is right and wrong. Knowing what is right and wrong is the key factor that determines one's gain or loss. If one can distinguish right from wrong, then one will be free of doubts when advancing; one will be free of worries when withdrawing. As Wang Hsi knows when to advance and when to withdraw, you can show him the Path."

The Golden Mother emphasized that Wang Hsi's action was in accordance with the Heavenly Tao: "He is sociable, is without self-deception and arrogance, is straightforward, sincere and open, and has determination and fortitude."

In the list of visitors who came for my consultations the next day, there was indeed a person whose name was Wang Hsi.

Wang Hsi was a very handsome man, and his steps were dignified. His entire body shone with a virtuous light. He was indeed a special man.

I immediately tested him: "What is life?"

Wang Hsi answered: "Life is the mark of the transmigration of birth and death."

"What is the cultivation of practice?"

" To reverse the flow of life and death, and to pursue the path of entering into Nirvana."

I asked: "Are you involved in a dispute between right and wrong?"

"I clearly distinguish right from wrong", he answered, " but I am not in dispute about it."

I further inquired him: "Why are you not involved in an argument between right and wrong?"

Wang Hsi answered: "Purity and tranquility."

I asked Wang Hsi: "What is your life-span?"

"Longevity." Wang Hsi said.

"Your longevity is due to non-debauchery!"

"You understand it all, sir." Wang Hsi was extremely surprised: "I was once told by a deity in my dream that I was originally only to live my life for forty-three years. Yet, because I rejected indulging in an affair, my life-span has been expanded twice as much. I have not told anyone about this. How did you know this?"

I said: "I was also informed by deities. So-called 'divination' actually concerns messages delivered by deities."

I said: "You had cancer when you were forty-three years old."

"That is correct."

"Your cancer was incurable."

"Right."

"Deities operated on you, and your cancer was dissolved."

"Yes." Wang Hsi said: "What a remarkable divination."

This so-called 'operation by deities' that happened to Wang Hsi was quite marvelous. Ordinary people may consider it to be absurd, yet I think that it's worthy of a description.

Wang Hsi's cancer was fatal, and he was in a state of coma. In his coma he observed that he was taken by someone to the netherworld. On their way to the netherworld, they were interrupted by the Five Gods of the Moon Palace: The Blue-Green God, The Yellow God, The White God, The Black God, and The Red God.

These five gods announced: "This person belongs to us."

The underworld officer argued: "His life-span is over."

The gods declared firmly: "Although his life-span is over, it has been prolonged because of his rejection of debauchery. We will bring him to the moon palace to cure his disease."

The underworld officer did not dare to argue any further, fearing to disobey the Five Gods of the Moon Palace.

The five gods blew divine breath upon Wang Hsi.

Wang Hsi felt his body become light, then his feet left the ground and he flew away from both the underworld and the human world. He saw the dark blue night sky and the gray and white country fields. Together with the Five Gods of the Moon Palace, and enveloped by small golden circles of light, he flew to the bright moon in the sky.

Wang Hsi described how lying on an operation table in the Moon Palace, surrounded by the Five Gods of the Moon Palace, was unlike the surgical operations performed in the human world with medical instruments. The Five Gods of the Moon Palace did not actually operate upon him, but Wang Hsi could feel a transformation in his body.

In this operation, Wang His's spine was separated, his belly and waist were expanded to their limit, his mouth was forced and kept wide open, his eyeballs were removed from their sockets, his neck and shoulders were completely separated, and his five viscera and six bowels were removed. Wang Hsi said that the phenomenon was like his whole body had been dissolved. Actually, this dissolution was purification, and this purification became light flowing through his body.

After the purification, his body was then reassembled. His neck and shoulders were reconnected, his mouth was reduced to its original size, his eyeballs were placed back in their sockets, his belly and waist were decreased to their original form, his spine was re-connected, and his five visceras and six bowels were placed back in his body. Wang Hsi was relieved to be restored to his original form.

The Five Gods of the Moon Palace told him: "You're fully cured."

Wang Hsi didn't know how he came back to his bed in the human world, only realizing that he had awakened from his coma.

After coming out of his coma, he recovered rapidly.

Upon a few examinations, it was discovered that his cancer had completely disappeared. It was as if he never had cancer.

What happened?

The doctors were puzzled.

Wang Hsi's rejection of debauchery is as follows:

Ever since his youth, Wang His had always taken joy in cultivating the path. He knows that from the viewpoint of cultivation, the pleasures of human life are a source of suffering.

One can be free of suffering if one does not pursue the pleasures of existence.

Many people regard sex as being the greatest pleasure of the mundane world. A man and woman embracing and copulating with each other is considered by many people to be the ultimate pleasure.

Wang Hsi's view is different:

This kind of pleasure is short and fleeting. After pleasure, suffering and emptiness begin.

If one indulges in debauchery, then one accumulates many illnesses and grows old quickly.

A consequence of debauchery is the loss of status and reputation. One's fortune is exhausted and the family is thrown into a state of disharmony. One's family is torn apart, one is ridiculed by society, and enmity runs deep.

The consequences of debauchery can be so severe that people will end up hurting one another and even kill.

In terms of cause and effect, it indicates one's failure of cultivation and practice.

After one dies, one degenerates to the animal realm for hundreds and thousands of kalpas, with barely a hope of being reborn as human.

One's wife and children will be unfaithful and one will be without a male heir.

Thus, in Wang Hsi's opinion, debauchery is only a momentary pleasure that causes eternal great anguish and disaster. One shouldn't be foolish enough to pursue it. Wang Hsi told me that the rejection of debauchery is true purity and tranquility!

Why did Wang Hsi reject debauchery?

It was because he is a cultivator and understands cause and effect.

What was his motivation for being earnest and diligent?

It was because he realized that debauchery is the trap of misery.

Wang Hsi was quite popular with women. Women had seduced him on three different occasions, and he had rejected them each time. It was no wonder that deities wanted to rescue him from his fatal disease.

Wang Hsi was a piano professor. He had once taught a mistress of a rich man. The mistress was named Ying Yi. Her age was similar to his and she had a pleasant appearance. Her waist was slim, she had nice white teeth, and she loved to wear a pair of large round golden earrings. She wore many jewels, and made provocative gestures and eye expressions. She had a charming smile and was seductive and bewitching.

As usual, Wang Hsi gave Ying Yi piano lessons in her luxurious home. One day, the host and maids were not at home. Ying Yi wore a decorated dress with a silk string. She wore her dress and ornaments casually, projecting an elegant and sophisticated taste.

Wang Hsi taught her with straightforwardness and diligence.

However, Ying Yi was inattentive, and seemed always to make the mistake of placing her fingers on Wang Hsi's fingers.

And with her bright, attractive eyes she looked around and stared at Wang Hsi's face.

He did not dare to meet her stare.

One of Ying Yi's earrings dropped on the floor, and Wang Hsi bent down to pick it up for her. Ying Yi asked: "Could you please help me put it on?"

Wang Hsi froze.

"You are very strange," Ying Yi complained. "If it was someone else, he couldn't wait to put it on for me."

Ying Yi's show of anger was nothing but fascinating and adorable. If Wang Hsi was an ordinary man, he would have lost control easily.

But Wang Hsi continued to tutor her earnestly, demonstrating how to place the fingers on the keyboard.

Ying Yi stretched out her hands, wanted Wang Hsi to place her fingers on the keyboard. Wang Hsi didn't dare to hold her hands. Ying Yi drew closer to Wang Hsi. Her body was almost against his, and her seductive perfumes instantly struck his nostrils.

Ying Yi grabbed Wang Hsi's hands and placed them on her breasts. She said to him: "I don't want to learn piano anymore today. My heart is beating fast, and my body's getting very hot. It feels so unbearable I could die!"

Wang Hsi was shocked: "Do you have a fever?"

"Yes, I want you to cure my fever." Her breath was fragrant.

All of her body was pressed tightly against Wang Hsi's body. She held him tightly, losing her breath.

Wang Hsi was bewildered and terrified, and didn't know how to deal with the situation!

He wanted to stand up, but he couldn't move at all. He sensed that there was a fire of sexual desire inside Ying Yi's body that was in a huge flame, and it was already burning strongly and rapidly: even a downpour of rain couldn't put it out.

Ying Yi whispered in his ear: "Oh! Please give me pleasure! I'll be in heaven!"

Wang Hsi realized that the situation was escalating dangerously. He broke away forcefully from her embrace, and rushed out the door as quickly as he could!

Wang Hsi did not dare to go back and teach Ying Yi piano again. He was invited by the host several times, but Wang Hsi courteously rejected, stating that he was too busy and had no spare time. He didn't indicate the actual reason.

Wang Hsi said that such a situation had happened on three similar occasions. Each time, he was able to instantly stop events from further developing, not risking to allow himself to degenerate into a situation of debauchery. Wang Hsi said that cultivation is about controlling one's mind and stopping sexual desire, let alone adultery, from arising. Adultery is immoral. If one cares only about a fleeting moment of pleasure, then one will certainly bear long-term suffering in the future.

Wang Hsi speculated: "If an affair had occurred and if the host were to find out about it later, what would I have done? If the hostess had not been willing to end the affair, what also would I have done? What if we had fallen in love? And if this affair had become exposed to society, what could I have done? How could I have salvaged my future career and my family? Furthermore," Wang His added, "how could I say that I'm a practitioner?"

This incident informs us that there are various ways of harming oneself and one's body, but the most severe way is sex.

Wang Hsi is a noble man. I transmitted to him the method of practicing the Ultimate True Dharma.

Is Wang His not a contemporary Liu Hsia-hui? The most renowned story of Liu Hsia-hui is about his "remaining immovable while a beautiful woman was sitting on his lap."

What about Liu Hsia-hui? Was he without sexual desire?

Someone thought that the name "Hsia-hui"(literal meaning "down-virtue") was remarkable, for it implied he could only go down and not go up. People of later generations ridiculed him as being impotent.

"Down" - impotence.
"Up" - sexual virility.

Some men of letters made fun of Liu Hsia-hui. But when that beautiful woman busted into Liu Hsia-hui's room, and wrapped her arms around his neck, sitting in his lap and wiggling her waist, Liu Hsia-hui wasn't without sexual desire, nor was he impotent! The fact was that Liu Hsia-hui ate bad food that evening, and when that beautiful woman had thrown herself upon him, he had a terrible stomachache and was enduring great pain. He had no other alternative, as he wasn't really in the mood to make love!

Some men of letters had ridiculed that Liu Hsia-Hui's immovability had nothing to do with determination and fortitude, but that there were other reasons.

I have my own views regarding this matter. I've discovered that a person's strong or weak sexuality is related to their particular constitution.

Some have very strong sexual urges, so strong that they'll resort to raping others. This is a type of "sexual anxiety".

Some have very weak sexual impulses, so weak that they don't even think about sex. These people are of the "asexual" type.

These types of "sexual anxiety" and "asexual" constitutions are not only due to physical reasons, but are also caused psychologically.

So are Wang Hsi and Liu Hsia-hui of the asexual type and thus cannot be provoked to indulge in sexual desire? This is difficult to judge.

I've always thought that the sexual desires of men and women are normal necessities of human nature, and these needs cannot be considered to be evil, or ugly, and to be avoided in discussion. Ordinary people have the right to live a normal life of marriage and sex. According to Buddhist precepts, as long as one has not entered the monastic life, then one can have a normal sex life. Buddhist precepts and social morality only maintain that people do not commit adultery. One is permitted to have sexual relationships if not married. Yet one should not indulge in carnal pleasure without restraint, and one should know how to control his or her own sexual desire.

For example, Wang Hsi's concerns were quite grounded.

If the host had known that Ying Yi and Wang Hsi had an affair, then, possibly, he may have killed Wang Hsi.

If Ying Yi had fallen in love with Wang Hsi and did not want to separate from him, then Ying Yi could possibly have committed suicide.

If Ying Yi and Wang Hsi fell in love with each other, then both of them could possibly have committed suicide.

Wang Hsi's family could have been torn apart, and Wang Hsi's wife could have committed suicide together with her children.

All of society would be shocked, Wang His's reputation would be ruined, and his career destroyed.

For ordinary people, they cannot repress or resolve their internal struggle of sexual desire, from which uncountable cases of misfortune have resulted. We can witness these cases everywhere in contemporary society. We can easily observe that the subject of much headline news concerns sexual scandal.

On the other hand, monks and nuns are forbidden to have sex. This is for the purpose of cultivating a pure practice. The prohibition of sexual desire is because sexual desire can obstruct one's progress in cultivation. Monks and nuns relinquish sex for the purpose of cultivation, until they can attain the divine state or the state of purity. Thus, of course, they must transcend sexual desire.

The esoteric Buddhism I practice pays much attention to dealing with sexual desire. One transforms sexual desire instead of merely repressing it.

If one cultivates one's energy, channels, and light drops in esoteric Buddhism, then one will gradually progress in practice to the state of deep meditative concentration and stability. When one's energy circulates while in concentrated meditation, then it will flow through one's channels without obstruction. By raising the light drop and attaining the non-outflow of essence, one will experience a sense of ease and great bliss. This type of great bliss transcends any sexual pleasure. It endures much longer and has a much more authentic flavor than when men and women embrace for the momentary satisfaction of sexual impulse.

After attaining the experience of ease, great bliss, subtle joy, and the non-outflow of essence, I have naturally lead a tranquil life without sexual desire, and I do not need any worldly sexual pleasure created between men and women.

Personally, I think that it is very difficult for men and women who are of the sexual anxiety type to repress their sexual desire. If they can achieve the cultivation of energy, channels, and light drops, then it would be of great advantage to them, for they can transcend their sexual desires. If semen or menstruation blood, inside one's body, can be dissolved into energy, then one's sexual desire will be transformed, by which the problem of sexual desire can be resolved.

I assure the reader that the practice of esoteric Buddhism is of great testimony in resolving the issue of sexual desire.

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