Lü Dongbin painted by Sesson Shukei, one of my favourite images of immortality. The dragon upon which Lü stands (what a great depiction!) symbolises his immortality. He has an elixir in his left hand, which he has just uncorked — the cork is in his right hand. This has called or formed another dragon in the air above him.
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This is set off by the usefulness of Epicureanism again…“Pleasure, health, and immortality” sounds too good to be true, but read on.
Glenn reversed serious lifelong arthritis mostly by qigong. It’s not hard to imagine the pleasure that goes with the health there. (Certainly not for me, I have had and am having the same, and more.) At 38 he dropped his baby daughter because of arthritis pain, but at 48 had no pain at all. Pleasure was a big part of the healing, in the form of the Smile technique COMPLETE TEXT FREE . Mantak Chia’s Smile is just as useful COMPLETE TEXT FREE (PAGE 43). You can combine them. I have old CDs of Glenn chuckling at how odd it must seem to some, reaching into their own organs with happiness, but have those beginners read Plato? (Of course not!) : —
When the mind wants to cause fear, it makes use of the liver’s native bitterness and plays a stern and threatening role… By contrast, gentle thoughts from the mind produce images of the opposite kind… and so bring relief from bitterness… making the part of the soul that lives in the region of the liver cheerful and gentle…
— Plato, Timaeus 71, tr. Desmond Lee COMPLETE TEXT FREE (DIFFERENT TRANSLATION)
“The part of the soul that lives in the liver” — this really is pretty Taoist considering it’s Plato. But the spirit of the Western organ is still separate from its physicality to a greater extent than in China. (Taoist priests actually conjure deities out of their bodies to officiate at the rites, which would cause most Platonists to do a double-take or three.)
That brings us to immortality, which does not mean literal physical bodies that last forever. Even the most mundane kind of immortality is interesting. Epicurus stated that the removal of fear and anxiety allowed one to live ‘like a god among men’. He felt self-sufficiency and serenity were godlike and he found them in the gods when he looked at them:
…there are perceptions in our mind — so, at least, Epicurus affirms — of beings brighter and better than man. These images visit us when the mind is no longer besieged by the objects of sense. In the night season, and in quiet reflection, we have visions of the gods, as beings beyond the reach of trouble or of death — beings endowed with immortality and supreme felicity…
— Wallace, Epicureanism COMPLETE TEXT FREE
It’s no secret that immortality has been offered as everything from a kitsch fairytale to a serious result of spiritual practice. Either way, it certainly seems very enjoyable if you manage to attain it. We met before the Chinese god Wenchang, with his autobiography — when he first (re-) attains his own immortality he goes on a holiday which, says Kleeman, is ‘totally Daoist… delighting in nature without a care in the world’:
I happened to find myself atop Mount Monarch in Grotto-courtyard Lake. I loved the magnificent scenery, and so stayed there a while… Transcending the profane inferior world, I came and went alone. The lights on the water and the colors on the mountains were delightful all year round. Humming with the wind and whistling at the moon, what limit was there to this joy?
He has to tone it down eventually, since euphoria is not peace. But here we have a pretty clear confluence of immortality with sheer pleasure.
Empedocles of Acragas
Wenchang actually began as
a god before becoming entangled in earthly life, just like our Western Empedocles, for example, whom Peter Kingsley made a little famous
. He is another god writing an autobiography — and offering deifying methods too, that is, methods of recovering your own innate divinity. Not that he was recognised as a god in his time, but then neither was Wenchang whilst incarnated. Empedocles is walking around as a “god amongst men”, he does say, and he means it literally. What awaits him after his mortality is renounced but joy at the immortal table, free of human woe? Just so, those achieving immortality or deliverance from the corpse in China lived in celestial paradises with Laojun, Huangdi the Yellow Emperor, or Xiwang mu, Queen Mother of the West.
All the stuff about “going to heaven if you’re good” is a dumbing down of this in many ways, and I include Plato in that. The systems I’ve studied tend to say you won’t actually last in the otherworld without juice and eutonia — the Taoists say, without having become a true ‘yang spirit’, which apparently can take physical form at any time but is not limited to any form.
In the tantric Mahasiddha tradition as expounded by Dowman FREE TEXT, “the result of sadhana is pure pleasure”, with enlightenment its ultimate, and ultimately pleasurable goal. Although such paths require endurance, as Epicurus says, “we believe many pains to be better than pleasures when a greater pleasure follows for a long while if we endure the pains.” The right methods bring health to the body meanwhile — Empedocles promises “remedies for ills and help against old age” and Chinese longevity is legendary.
Epicurus’ attitude to death is interesting for Kundalini purposes. When he says that a major pleasure strategy is to: “Get used to believing that death is nothing to us,” (on the principle of decreasing trouble of mind) he is really talking common sense, but is far from meaning, let’s pretend it isn’t going to happen. Seneca, a member of that supposedly rival sect, the Stoics, records his attitude:
In the meantime Epicurus will oblige me, with the following saying: ‘Rehearse death’, or — the idea may come across to us rather more satisfactorily if put in this form — ‘It is a very good thing to familiarise oneself with death.’
— Letter 26 Robin Campbell tr., COMPLETE LETTERS HERE (DIFFERENT TRANSLATION)
That wouldn’t be out of place in Tibet. Epicurus is a very good ‘naturaliser’ of qigong in the West in the absence of anything I can use from a new age standpoint. In Epicurus, a life of peace is usually to be recommended over one involved in political power-seeking — “Quiet life and withdrawal from the many” is the formula. In this connection I remember the story of Zhuangzi:
Chuang Tzu with his bamboo pole
was fishing in the Pu river
The prince of Chu sent two vice-chancellors
with a formal document:
We hereby appoint you prime minister
Chuang Tzu held his bamboo pole still.
Watching the Pu river, he said:
“I am told there is a sacred tortoise offered
and canonized three thousand years ago,
venerated by the prince, wrapped in silk,
in a precious shrine on an altar
in the temple.
What do you think?
Is it better to give up one’s life
and leave a sacred shell
as an object of cult
in a cloud of incense
for three thousand years,
or to live as a plain turtle
dragging its tail in the mud?”
“For the turtle”, said the vice-chancellor,
“better to live and drag its tail in the mud!”
“Go home!”, said Chuang Tzu.
“Leave me here
to drag my tail in the mud.”
COMPLETE TEXT FREE
The attitude verges on what the West would once have called Cynicism, yet another rival Hellenistic philosophy — but more of that later. It’s a mindset that produced many great sages. As Harold Roth puts it in a brilliant essay on the Stanford Philosophy site FREE TEXT, this side of Zhuangzi did become useful for those who “saw within it support for a withdrawal from a life of social and political service into a private life of reclusion and self-cultivation”, no small decision in Chinese literati circles.
For Epicureans that meant retiring, specifically to a garden, usually. The original Garden of Epicurus was outside Athens, a place of quiet pleasure, teaching and contemplation. Many others sprang up later, sometimes turning into Pythagorean-style communities, and gardens remain important to Epicureans now, increasingly so as self-sufficiency becomes crucial to all of us.
This may be a bit of garden in the same place where William Temple was, I can’t quite gather. But it wouldn’t have looked like this anyway, he was big on fruit trees. And there would have been lots more of it.
Sir William Temple wrote an essay on Epicurean gardening in the 17th century COMPLETE TEXT FREE
. His garden was rather bigger than most of us will ever access but he was suitably Epicurean in completely ignoring William of Orange’s invasion; he accepted the new regime, refused office, and went back to pruning his fruit trees. (Not all Epicureans are so retiring — Thomas Jefferson was hardly one to lie quietly out of office.) Some Mahasiddhas lived in even greater luxury than Sir William, for example Lilapa who apparently was a King and a hedonistic one at that. There are no rules. ^_^ A lady named Stephanie Mills wrote a book about modern stripped-down living called Epicurean Simplicity
— maybe I’ll pick it up sometime.
Just as Epicureans love their gardens, so do qigong players — or parks. Qi flows in exchange with the human energy, and there is always the chance of meeting an interesting tree. A place to be, with a perfume in the air, to notice the deeper changes of the seasons, to protest against the ambitions of the cultural imperialising of the day. Pleasure, health and perhaps just a sniff of immortality…
There’s meat to all this, so more upcoming.