Roy Melvyn

Wu Hsin

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.

In the Shadow of the Formless

Solving Yourself: Yuben de Wu Hsin focuses on the transcendence of the body and mind, which results in sudden insight into one's true nature. It produces an involuntary reversion to one's essence, a clear seeing that there is no place that one can call the center or a reference point here. There is nothing substantial that would allow one to declare ‘This is where I begin, this is what I really am.’ It is the recognition that what one is is nothing perceivable. Solving Yourself is unique in that it is structured in the format of daily contemplatives. The Yuben or Compendium of the Master’s Aphorisms can act as a stimulant; they are not so much about what Wu Hsin says but about what they evoke and how we respond. What makes this work of Wu Hsin such a rare find is that the articulation of his experience pre-dates, by many hundreds of years, the expressions of the great Channa (Ch’an) masters of the T’ang Dynasty, often considered to be the apogee of Chinese thought.

Solving Yourself: Yuben de Wu Hsin

Trying to grasp the teachings of Wu Hsin is like trying to grasp the wind in the palm of your hand. While they are as refreshing and fragrant as a fresh breeze, they can also be as devastating as a wildfire. Wu Hsin doesn’t provide answers to the questions of life because life is its own answer. It is what-is. It moves, it flows, it breathes itself into and through everything. Instead, the writings of Wu Hsin expose, without compromise, the fundamental misconception that there is something called an individual that needs to find something else outside of itself. Admittedly, the sense of being a separate individual feels very real and affects every part of that apparent experience. Wu Hsin makes it abundantly clear; however, that this is a state of contracted energy, a sense of having lost something unnameable.

Recognition of the Obvious

In this final volume, Wu Hsin continues his onslaught on the seemingly known while providing new insights into the mystery called Awareness. One aspect that does not receive a lot of attention is that the reader should approach Wu Hsin with unwavering trust. Set aside all notions of what is already known and evaluate this message on the merits of its resonance with the reader. The math teacher is not questioned that 2+2 =4; it is taken as a priori.

No Great Future Attainment

Wu Hsin focuses on the transcendence of the body and mind, which results in sudden insight into one's true nature. It produces an involuntary reversion to one's essence, a clear seeing that there is no place that one can call the center or a reference point here. There is nothing substantial that would allow one to declare ‘This is where I begin, this is what I really am.’ It is the recognition that what one is is nothing perceivable. The book is unique in that it is structured in the format of daily contemplatives. The Yuben or Compendium of the Master’s Aphorisms can act as a stimulant; they are not so much about what Wu Hsin says but about what they evoke and how we respond. What makes this work of Wu Hsin such a rare find is that the articulation of his experience pre-dates, by many hundreds of years, the expressions of the great Channa (Ch’an) masters of the T’ang Dynasty, often considered to be the apogee of Chinese thought.

The Magnificence of the Ordinary

In this all-new translation, Wu Hsin reiterates three key points. First, 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.

Being Conscious Presence

In this sampler from The Lost Writings of Wu Hsin, the master stresses three key points. First, 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).

An Interlude In Eternity: The Non Dual Teachings of Wu Hsin

Mindless Understanding is Wu Hsin’s clearest explanation of all that is and all that seems to be. For the first time, he directs our attention to what he refers to as the Energy. All that one can perceive is the movement of this Energy in the Conscious Presence that one is. There is nothing other than this Experiencing, and all things that spring from It are Its experiences. The painter is in every painting.

Mindless Understanding

Wu Hsin focuses on the transcendence of the body and mind, which results in sudden insight into one's true nature. It produces an involuntary reversion to one's essence, a clear seeing that there is no place that one can call the center or a reference point here. There is nothing substantial that would allow one to declare ‘This is where I begin, this is what I really am.’ It is the recognition that what one is is nothing perceivable. What makes this work of Wu Hsin such a rare find is that the articulation of his experience pre-dates, by many hundreds of years, the expressions of the great Channa (Ch’an) masters of the T’ang Dynasty, often considered to be the apogee of Chinese thought.

The Lost Writings of Wu Hsin Volume One: Aphorisms for Thirsty Fish

Wu Hsin repeatedly returns to three key points. First, 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.

Pointers to Non-Duality in Five Volumes

The Lost Writings of Wu Hsin

Wu Hsin repeatedly emphasises that 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. As the clear seeing deepens, 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. 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.

Behind the Mind: The Short Discourses of Wu Hsin

The number of beneficiaries of the Maharshi's grace while he was in the mortal frame is very large, but the limitation as usual was lack of inclination and inspiration of the individuals to record the event. I am most grateful to the chroniclers presented here for leaving behind a record of experiences of their visits / stay at the Ashram. What was their experience while they sat in his proximity? Sitting in his presence one was convinced for the time being that all troubles were ended and one was forced back on oneself in spite of all obstacles. And this was the wonder of his presence. They saw before their eyes the grand manifestation of that majestic light. They saw the grandeur of that spiritual light before them. You will discover that spirituality is not something vague and uncertain but substantial and proven as got manifested in the Maharshi.

Bhagavan: Remembrances of Our Days with Ramana Maharshi

The philosophy of Advaita or Non Duality has become, along with Buddhism, one of the most popular spiritual paths being pursued by those interested in enlightenment today. During the past three decades, Advaita has become more widely recognized in the West through the ever growing popularity of Ramana Maharshi. His point of view has for its aim Self-realization. The central path taught in this philosophy is the inquiry into the nature of Self, the content of the notional 'I-thought'. Carl Jung wrote of Ramana: “Sri Ramana is a true son of the Indian earth. He is genuine and, in addition to that, something quite phenomenal. In India he is the whitest spot in a white space. What we find in the life and teachings of Sri Ramana is the purest of India; with its breath of world-liberated and liberating humanity, it is a chant of millenniums.” The core of Ramana’s teachings are presented herein; also included are three Ramana classics: Who Am I?, Self Enquiry, and Spiritual Instruction.

The Core Teachings of Ramana Maharshi

The real life of Wu Hsin is a historical puzzle that may well never be resolved. Long lost texts have emerged from more than two milennia beneath the soil in South China. Written on bamboo and silk and entombed in burial sites of sages of the Southern Region, the writings of Wu Hsin are indeed a treasure. In this volume, he takes his students on an interior journey, figuratively and literally. Leaving their mountaintop hermitage, the students send several months inside Water Cave, during which time the Master expounds a timeless wisdom in his inimitable style.

This Too: The Water Cave Tutelage

With No Other to Each Other, Wu Hsin raises the bar. No longer content to speak about the transcendent, he now addresses the immanent, clarifying that it is included in the transcendent. Such a view provides a resolution of the seeming incompatibility between the One and the many that has plagued philosophers since the beginnings of philosophy. It reminds one of the analogy of the fire and its sparks: the sparks that come off of a fire are both the same as that fire and different from it. They are the same insofar as they came from the fire, and are constituted by the same substance as fire. But they are also distinguishable from the original fire, as occupying a separate point in space. That-Which-Is contains both distinction and unity, substance and attribute, universal and particular, whole and parts, all the while maintaining the integrity of Identity immanent within differences.

No Other to Each Other

The Lost Writings of Wu Hsin: Pointers to Non Duality in Five Volumes

Behind the Mind

When one reduces and eventually eradicates this false identification with worldly phenomena, including the inner phenomena of thoughts and images, what is discerned is what was and is always already the case. The instruction of Wu Hsin to disciple Xu Fengqin directly calls for a dissociation of one’s sense of identity from the panoply of spatiotemporal objects and events that rise and subside in the world that presents itself. In so doing, the I-me-mine complex dissolves and that which is antecedent to all becomes clear.

Instructions to Xu Fengqin

The world is entering a new phase, a phase in which we are finding out the nature of the reality in which we live; not a world only of the mind, nor a world of material substance alone. This is the reason why many people are now showing an interest in Buddhist belief. However, the real world is beyond description, and this is the reason that both Buddha and Master Dogen urged the practice Zazen. Zazen reveals the true nature of reality to us. We are compelled to think about what is impossible to think about. This is the fundamental reason why we must take time out and just sit, nothing more. "In this moment of sitting look into what sitting in itself is. Is it turning a somersault? Is it a state of vigorous activity? Is it thinking? Is it not thinking? Is it doing something? Is it not doing anything? Is there sitting inside of sitting? Is sitting inside of the body/mind? Is sitting free of 'sitting inside' and 'inside of the body/mind'? Master Dogen

Zazen, Shikantaza and the Soto Tradition of Dogen

Conscious Life Energy is the substance of the world and the Absolute is the source of the substance. The unity prior to duality, yet immanent in it, is the shapeless root. It is That which does not depend on Consciousness, yet makes Consciousness possible. It is That wherein and whereof every 'I' appears and disappears. It is inconceivable for whoever attempts to conceive it. It is so clear that it is hard to see. Everything is this One displaying Itself in the multiplicity, this dance of interdependent counterparts, of presumed separate subjective self, presumed separate world, and presumed separate God. Phenomenal absence is 'I'. Everything is 'I-as'.

Roy Melvyn

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