DAOISM
The difference between psyche, soul and spirit
There is a common misconception whereby people, when speaking of their soul's purpose, equate it with higher spiritual direction of their existence. To deconstruct this entanglement, I address the Daoist model of 'Five Spirits’.
In this model human psyche is subdivided in five composite parts, namely:
- Shen 神 - Awareness
- Hun 魂 - Yang Soul
- Zhi 志 - Will
- Po 魄 - Yin Soul
Commonly, that which people deem 'soul' falls under the category of Hun - Yang Soul. The latter in turn consists of three composite parts:
- Yang Hun, which is the dimension of consciousness that is collective; when tapped into it can give access to all human thought and knowledge developed;
- Yin Hun, which is a part of human makeup that transmigrates between existences and carries information from previous lives;
- Ren Hun, which is a part given by ancestors and contains information of lineage, thereby connecting members of family.
Now, that which pertains to one's 'soul's purpose', can be read through this model as amalgamation of aspirations of three Hun. As such, these are aspirations of the entire humanity, momentum of wholesome work that has been done in previous lives and one's family's best intentions. The way these aspirations manifest is commonly through dreams.
Whether dreams are in a sleeping state, liminal state or creative dreams, that is, envisaging of the best possible course of action for oneself and loved ones, is irrelevant, for what Hun seeks is fulfillment through realising those dreams.
The danger with dreaming Hun is that it has a potential to get lost in the dreams it conjures up. In this respect, it is said that Hun must come under the control of Zhi - willpower. In such a way it is ensured that aspirations envisaged are acted upon with decisive action. Note that Hun represents aspirations, which are wholesome, contrary to Po, or Yin soul, which contains unwholesome cravings, such as corporeal and emotional attachments. These are as follows:
- attachment to pleasure;
- attachment to anger and resentment;
- attachment to worries and fears;
- attachment to sadness and loss;
- attachment to likes and dislikes;
- attachment to objects and ownership;
- attachment to sexual desires.
In this regard, it is said that Po must come under the control of Shen. In this way, cravings are recognised with awareness as cravings and abandoned on the spot.
Yi or intellect in human makeup has a position of structuring and consolidation of actions of other four spirits. As such, this very model is a result of organising faculty of Yi, without which it would not be possible.
Now, all of the above pertains to Yang and Yin soul, not to the Soul, neither to the Spirit.
It is by all means necessary to harmonise one's psychic makeup qua willful action, mindful restraint and systematised structural understanding of phenomena. Yet this work in itself is not sufficient to touch upon Soul and Spirit.
Harmonious psychic makeup is one of prerequisites to spiritual practice, namely it is the condition. The other prerequisite is a correct method, namely the cause. When cause and condition are in place, effects of touching upon the Soul will arise.
Different spiritual traditions have different methods of practice and different methods of harmonisation of the acquired mind. What they have in common is consecutive, step by step system of progression, which leads one towards Spirit.
It is very important to understand for those seeking spiritual practice to differentiate Yang and Yin soul from the Soul and not get lost in mistaken imaginary assumption that acting upon one's dreams is sufficient in itself for realising transcendence.
The Soul reveals itself when the imbalances of the acquired mind are alleviated. The Spirit is something that reveals itself once connection with the Soul is stabilised.
May all beings be free from confusion!
In this model human psyche is subdivided in five composite parts, namely:
- Shen 神 - Awareness
- Hun 魂 - Yang Soul
- Zhi 志 - Will
- Po 魄 - Yin Soul
- Yi 意 - Intellect
Commonly, that which people deem 'soul' falls under the category of Hun - Yang Soul. The latter in turn consists of three composite parts:
- Yang Hun, which is the dimension of consciousness that is collective; when tapped into it can give access to all human thought and knowledge developed;
- Yin Hun, which is a part of human makeup that transmigrates between existences and carries information from previous lives;
- Ren Hun, which is a part given by ancestors and contains information of lineage, thereby connecting members of family.
Now, that which pertains to one's 'soul's purpose', can be read through this model as amalgamation of aspirations of three Hun. As such, these are aspirations of the entire humanity, momentum of wholesome work that has been done in previous lives and one's family's best intentions. The way these aspirations manifest is commonly through dreams.
Whether dreams are in a sleeping state, liminal state or creative dreams, that is, envisaging of the best possible course of action for oneself and loved ones, is irrelevant, for what Hun seeks is fulfillment through realising those dreams.
The danger with dreaming Hun is that it has a potential to get lost in the dreams it conjures up. In this respect, it is said that Hun must come under the control of Zhi - willpower. In such a way it is ensured that aspirations envisaged are acted upon with decisive action. Note that Hun represents aspirations, which are wholesome, contrary to Po, or Yin soul, which contains unwholesome cravings, such as corporeal and emotional attachments. These are as follows:
- attachment to pleasure;
- attachment to anger and resentment;
- attachment to worries and fears;
- attachment to sadness and loss;
- attachment to likes and dislikes;
- attachment to objects and ownership;
- attachment to sexual desires.
In this regard, it is said that Po must come under the control of Shen. In this way, cravings are recognised with awareness as cravings and abandoned on the spot.
Yi or intellect in human makeup has a position of structuring and consolidation of actions of other four spirits. As such, this very model is a result of organising faculty of Yi, without which it would not be possible.
Now, all of the above pertains to Yang and Yin soul, not to the Soul, neither to the Spirit.
It is by all means necessary to harmonise one's psychic makeup qua willful action, mindful restraint and systematised structural understanding of phenomena. Yet this work in itself is not sufficient to touch upon Soul and Spirit.
Harmonious psychic makeup is one of prerequisites to spiritual practice, namely it is the condition. The other prerequisite is a correct method, namely the cause. When cause and condition are in place, effects of touching upon the Soul will arise.
Different spiritual traditions have different methods of practice and different methods of harmonisation of the acquired mind. What they have in common is consecutive, step by step system of progression, which leads one towards Spirit.
It is very important to understand for those seeking spiritual practice to differentiate Yang and Yin soul from the Soul and not get lost in mistaken imaginary assumption that acting upon one's dreams is sufficient in itself for realising transcendence.
The Soul reveals itself when the imbalances of the acquired mind are alleviated. The Spirit is something that reveals itself once connection with the Soul is stabilised.
May all beings be free from confusion!
Errors on the Path It is indeed the case today: people look for the Way in the fashionings of their psyche. None is to be found. For by definition, psyche is that, which is acquired. Even the deepest recesses of it. Even the radiance itself, which arises, when everything else is stripped off. Errors, to name a few, are as follows: - psychosomatic exercises; - taking psychedelic substances; - trance; - herbalism and nutrition; - psychoanalysis and any form of talking therapy; - totemism and fascination with the indigenous; - taking drugs; - sexual practices; - cults and intentional communities; - preoccupation with gender. The list is not exhaustive, neither it is absolute. None of the things that stir up one's Jing and Qi or give access to Shen are beneficial, when devoid of method and consistency. None of the practices done out of hope, fear and craving are going to lend wholesome results. It is indeed trivial to seek Dao in one's body and mind. It is meaningful though to train one's body and mind in a very particular way, so that these faculties may be ready to enter upon Dao. |
Yet psychically children are dependent. They rely on affective mirroring of primary caregivers for order and stability of their libidinal energy. Despite being grounded energetically, children are very easily stirred psychically, since their drive is not yet restraint. As such children need continuous response from their first others to ensure symbolisation and binding of traumatic libidinal drive. Devoid of such a response, a child risks being left with chunks of unprocessed jouissance, which at later stages define actual- and psychopathology. Nevertheless, complete response even from the most caring other is impossible, and a degree of unbridled jouissance always remains to set the very condition of existence of 'beings within language': constantly striving for more symbolic devices to relieve the pressure of their drives.
Daoist neigong transforms one's energetics in a very particular way. Namely, it involves activating and shaping the magnetic field in the lower abdomen, sinking the qi and then mobilising it in a skillful way through the practice of qigong. One learns to regulate one's desires and attachments, thereby bringing jing to stillness, so it may start to consolidate and nourish one's growth processes once more, instead of feeding one's sensuality and mental activity. From here tissues and organs increase in efficiency of functioning, leading to faster repair rates and regaining of lost vitality. This is a return to a state of a child.
However, that, which builds one's qi also builds everything about one's acquired imaginary-symbolic identity. As such, one's actual- or psychopathology is bound to magnify during neigong process. For that reason, teachings on morality, ethical conduct and, fundamentally, the nature of mind were given to aspirants of a tradition so that they could navigate through this period skillfully.
In particular, one is to study classics, seek instructions from teachers and masters, advice from fellow practitioners, research adjacent sources and contemplate one's mind. For a non-renunciant, it is a contemplation with emphasis on what has shaped one's individual style of attachments and aversions, leading to repetitive patterns of reactivity to the pressure of the drive and stresses of existence. Having distinguished these patterns, one is able to let them go and dwell 'unsustained by anything in the word'.
This process of gradual release of identity, with its clinging to that, which sustains it, and its aversion to that, which challenges it, ensures that one returns to 'precelestial' - xian tian - or congenital energetic functioning. From here one can engage in a deeper work of merging elemental energies of one's soul's makeup, which leads to further consolidation of jing and causes alchemical agents to arise, leading one towards embodiment of the Spirit.
Needless to say, stabilised psyche is a prerequisite for energetic work and definitely a must for spiritual practice proper. However, constant focus on resolution of one's traumas and inadequacies is also excessive, since it may lead to fortification of acquired subjectivity. This is something to be aware of for those engaged in various psy- modalities. One ought to not confuse means with ends: psychic well-being is not an end goal in itself, but simply a prerequisite for higher happiness, which one is capable of.
May all beings successfully reverse the course and touch upon the Spirit!
Daoist neigong transforms one's energetics in a very particular way. Namely, it involves activating and shaping the magnetic field in the lower abdomen, sinking the qi and then mobilising it in a skillful way through the practice of qigong. One learns to regulate one's desires and attachments, thereby bringing jing to stillness, so it may start to consolidate and nourish one's growth processes once more, instead of feeding one's sensuality and mental activity. From here tissues and organs increase in efficiency of functioning, leading to faster repair rates and regaining of lost vitality. This is a return to a state of a child.
However, that, which builds one's qi also builds everything about one's acquired imaginary-symbolic identity. As such, one's actual- or psychopathology is bound to magnify during neigong process. For that reason, teachings on morality, ethical conduct and, fundamentally, the nature of mind were given to aspirants of a tradition so that they could navigate through this period skillfully.
In particular, one is to study classics, seek instructions from teachers and masters, advice from fellow practitioners, research adjacent sources and contemplate one's mind. For a non-renunciant, it is a contemplation with emphasis on what has shaped one's individual style of attachments and aversions, leading to repetitive patterns of reactivity to the pressure of the drive and stresses of existence. Having distinguished these patterns, one is able to let them go and dwell 'unsustained by anything in the word'.
This process of gradual release of identity, with its clinging to that, which sustains it, and its aversion to that, which challenges it, ensures that one returns to 'precelestial' - xian tian - or congenital energetic functioning. From here one can engage in a deeper work of merging elemental energies of one's soul's makeup, which leads to further consolidation of jing and causes alchemical agents to arise, leading one towards embodiment of the Spirit.
Needless to say, stabilised psyche is a prerequisite for energetic work and definitely a must for spiritual practice proper. However, constant focus on resolution of one's traumas and inadequacies is also excessive, since it may lead to fortification of acquired subjectivity. This is something to be aware of for those engaged in various psy- modalities. One ought to not confuse means with ends: psychic well-being is not an end goal in itself, but simply a prerequisite for higher happiness, which one is capable of.
May all beings successfully reverse the course and touch upon the Spirit!
Returning to a state of a child
Daoist practice of 'reversing the course' is something to be distinguished from psychological approaches of working with 'inner child'. In particular, it is necessary to distinguish between energetics of childlike state and psychic totality given qua identification with (m)other's image and desire.
Child's qi is sunk, they are 'full of belly', in constant communication with magnetic field of the Earth. Their jing is replete, which ensures growth processes, rapid recovery rates and abundant vitality. Children are quick with processing and releasing emotions, as there are not yet patterns of reactivity installed, which cause clinging.
Child's qi is sunk, they are 'full of belly', in constant communication with magnetic field of the Earth. Their jing is replete, which ensures growth processes, rapid recovery rates and abundant vitality. Children are quick with processing and releasing emotions, as there are not yet patterns of reactivity installed, which cause clinging.
‘The practice of alchemy is to restore the celestial in the midst of the mundane, to extract the real knowledge of the mind of Dao, to transmute the conscious knowledge of the human mind so that conscious knowledge returns to reality: then real knowledge is consummately conscious, the mind of Dao is sound and strong, the human mind is flexible and submissive, yin and yang commingle, hard and soft correspond, strength and obedience are balanced. When reality and consciousness do not separate, we return to the innate knowledge and innate capacity of before, the state of the creative foundation. This is called taking from water to fill in fire, and also called planting heaven and earth’
- Liu Yming, from the commentary to ‘Understanding Reality’
- Liu Yming, from the commentary to ‘Understanding Reality’
The real knowledge is that, which arises as the five elemental processes are unified. The conscious knowledge of the human mind pertains to vicissitudes of psychology and linguistic labeling.
In an untrained mind a pattern of interaction with reality normally unfolds as follows. First, the mind encounters phenomena of materiality, mortality and meaninglessness, pertaining to existence. Secondly, depending on the predominant way of reactivity, which can be either through fear, anger, excitation, worry or grief, the mind forms an attitude towards a given phenomenon. Then, perception of this phenomenon ‘colored’ with this reactivity arises, dragging along mental proliferation – a story, which labels and explains phenomena, thus creating a discourse – which in turn connects into a narrative of reality. Repeating this process over many years results in that, which is commonly known as ‘personality’ with its idiosyncrasies, intelligence and, ultimately, symptoms. Due to incongruency between reality as it is and its representation qua elemental ‘coloring’, the whole story of subjective personality is then nothing else, but a symptom of imbalance.
How does one correct the imbalance?
By adopting the practice of the Path. Hereby, a mind trained in mindfulness, when encountering phenomena of materiality, mortality and meaninglessness of existence, no longer reacts with one of the five elemental processes, but abides in equanimity. Here, if feelings of despondence or elation, lament or agitation, sorrow or trepidation do not arise, when realities of dukkha are directly experienced, one has broken the mechanism of the conscious (read, acquired) knowledge. Thus, one is on the Path to the real knowledge of the way things are.
Yet, as Liu Yiming points, one then continues training this human mind with the mind of Dao by establishing flexibility in dealing with ‘people’. Here ‘people’ are mental formations: conceptual and ideational structures, which have formed over the years of following the process of elemental ‘coloring’, the process of distortion. By applying equanimity, wise reflection, compassion, forgiveness, sympathy and kindness, one then nurtures this orphan of an acquired mind until it is well-rounded and satisfied, until it no longer laments and sorrows at first sight of dukkha, until it is free from mental pollutants. When this is achieved, reality and conscious knowledge no longer separate: mindfulness is continuous, understanding is proper, no longer bound by erroneous linguistic conceptions. Language is used skillfully therefrom, only reverted to in order to elucidate the Dhamma. It can be said that from here, the mind has turned into the Dhamma, merged with the Dhamma.
Further, Liu Yiming continues:
‘When the bodies of heaven and earth are formed, the mysterious female is established, and the valley spirit exists; the gold elixir crystallises, and essence and life come into our hands, not constrained by conditioning’
In an untrained mind a pattern of interaction with reality normally unfolds as follows. First, the mind encounters phenomena of materiality, mortality and meaninglessness, pertaining to existence. Secondly, depending on the predominant way of reactivity, which can be either through fear, anger, excitation, worry or grief, the mind forms an attitude towards a given phenomenon. Then, perception of this phenomenon ‘colored’ with this reactivity arises, dragging along mental proliferation – a story, which labels and explains phenomena, thus creating a discourse – which in turn connects into a narrative of reality. Repeating this process over many years results in that, which is commonly known as ‘personality’ with its idiosyncrasies, intelligence and, ultimately, symptoms. Due to incongruency between reality as it is and its representation qua elemental ‘coloring’, the whole story of subjective personality is then nothing else, but a symptom of imbalance.
How does one correct the imbalance?
By adopting the practice of the Path. Hereby, a mind trained in mindfulness, when encountering phenomena of materiality, mortality and meaninglessness of existence, no longer reacts with one of the five elemental processes, but abides in equanimity. Here, if feelings of despondence or elation, lament or agitation, sorrow or trepidation do not arise, when realities of dukkha are directly experienced, one has broken the mechanism of the conscious (read, acquired) knowledge. Thus, one is on the Path to the real knowledge of the way things are.
Yet, as Liu Yiming points, one then continues training this human mind with the mind of Dao by establishing flexibility in dealing with ‘people’. Here ‘people’ are mental formations: conceptual and ideational structures, which have formed over the years of following the process of elemental ‘coloring’, the process of distortion. By applying equanimity, wise reflection, compassion, forgiveness, sympathy and kindness, one then nurtures this orphan of an acquired mind until it is well-rounded and satisfied, until it no longer laments and sorrows at first sight of dukkha, until it is free from mental pollutants. When this is achieved, reality and conscious knowledge no longer separate: mindfulness is continuous, understanding is proper, no longer bound by erroneous linguistic conceptions. Language is used skillfully therefrom, only reverted to in order to elucidate the Dhamma. It can be said that from here, the mind has turned into the Dhamma, merged with the Dhamma.
Further, Liu Yiming continues:
‘When the bodies of heaven and earth are formed, the mysterious female is established, and the valley spirit exists; the gold elixir crystallises, and essence and life come into our hands, not constrained by conditioning’
The Way to Reality
Balanced training must include physical, energetic and mental components.
Such as, one must train physicality to the extent of being able to perform basic patterns of locomotion. These include running, climbing, jumping, crawling, swimming and manipulation of objects.
One must train energetics such that one's Qi is sunk and consolidated, mobilised and abundant. One must learn to regulate elemental phases so that one's emotions are in harmony.
Basic mental training includes ability to focus the mind on an object and stay with it. Recollection is another facet: one must be able to keep track of events as they pass in order to know them. Clear comprehension of these events without emotive reactions of acquired personality is a third aspect. In such a way wisdom can arise.
Such as, one must train physicality to the extent of being able to perform basic patterns of locomotion. These include running, climbing, jumping, crawling, swimming and manipulation of objects.
One must train energetics such that one's Qi is sunk and consolidated, mobilised and abundant. One must learn to regulate elemental phases so that one's emotions are in harmony.
Basic mental training includes ability to focus the mind on an object and stay with it. Recollection is another facet: one must be able to keep track of events as they pass in order to know them. Clear comprehension of these events without emotive reactions of acquired personality is a third aspect. In such a way wisdom can arise.
Advancements on each component may include:
- developing a specialised movement skill, be it parkour, dance, martial art, etc;
- filling the lower dantian field such that Qi is always readily available, body functions at its utmost efficiency, creating vibrant health;
- cultivating qualities of good will, appreciative joy, compassion and equanimity, such that any interaction with the world is imbued with them.
- developing states of deep peace, whereby the mind is completely
absorbed into an object and ceased. Higher wisdom and understanding of the Noble Truths may arise there upon contemplation of the body.
Further advancements may be built up on the above. But one's practice is only as good as its foundations. If basic physicality is not there, it'll be very hard to cultivate energetics and train the mind.
One may abandon speaking about 'spiritual', or 'real', since inability to master basic facets will render talk on supramundane attainments equal to a mere fabrication or imagination.
- developing a specialised movement skill, be it parkour, dance, martial art, etc;
- filling the lower dantian field such that Qi is always readily available, body functions at its utmost efficiency, creating vibrant health;
- cultivating qualities of good will, appreciative joy, compassion and equanimity, such that any interaction with the world is imbued with them.
- developing states of deep peace, whereby the mind is completely
absorbed into an object and ceased. Higher wisdom and understanding of the Noble Truths may arise there upon contemplation of the body.
Further advancements may be built up on the above. But one's practice is only as good as its foundations. If basic physicality is not there, it'll be very hard to cultivate energetics and train the mind.
One may abandon speaking about 'spiritual', or 'real', since inability to master basic facets will render talk on supramundane attainments equal to a mere fabrication or imagination.
The practice
There is a characteristic of the cultivation process, which is at odds with the way other forms of training operate. Namely, it is that cultivation takes time. It cannot be done over a weekend workshop, or three-months course or even over five years of postgraduate studies. One cannot guarantee the accomplishment of this process either, such that it can be proven with a certificate of some sort.
The following characteristics make it so:
- there must be a presence of sincere committed desire for cultivation;
- there are foundational stages, which can only be accomplished over a certain length of time;
- there is work of changing one’s nature, which is indetermined timewise.
The following characteristics make it so:
- there must be a presence of sincere committed desire for cultivation;
- there are foundational stages, which can only be accomplished over a certain length of time;
- there is work of changing one’s nature, which is indetermined timewise.
Regarding the first aspect, no one starts cultivation, which is a committed, fully invested effort, by chance or by demand. There must be a glimpse of awakening, that inspires someone to engage with this process. Namely, at some stage one realises piercingly clear the composite parts of reality and one’s current state of development. This realisation leaves no doubts, neither it conforms to demands of survival, pressure of society or to cravings of one’s base nature. This is not something one can ‘achieve’, but rather it happens, when conditions are appropriate. From my observation, an acute exposure to dukkha – inherent quality of distress pertaining to finality and futility of life – plays part in such a realisation, which in turn gives rise to sincere dedicated striving.
As per foundational stages of the process, they are accomplished by way of cutting through basic attachments and resistances of animalistic craving, which constitute the vulgar part of the drive. One undertakes precepts of moral and ethical conduct, guards one’s essence, consolidates one’s breath, energy and mind in a correct fashion; one abstains from excessive sensory stimulation and learns to ‘embrace boredom’. One simply has to spend enough time in this process of restraint, such that one’s functioning has changed into that, which is more suitable for cultivation practice.
The work of changing one’s nature relies on balancing the acquired mind via harmonisation of five crucial aspects of a human makeup. The latter refers to five base-line attachments associated with elemental energies. These are attachments to:
- survival, associated with energy of water and will aspect of human makeup;
- hierarchy, associated with wood energy and yang-soul aspect;
- polarity, associated with fire energy and discriminative awareness aspect;
- individuality, associated with earth energy and mental intent aspect;
- objects, associated with metal energy and yin-soul aspect.
(more on these aspects in the post 'Difference between Soul and Spirit')
Complete harmonisation of these ‘lights’ entails convergence of that, which is manifest as ‘someone’ into the unmanifest and the unborn that has to do with the Spirit. Needless to say, this process is not easy to set a ‘deadline’ for. Moreover, the work done at this stage pertains to timelessness, since the aspects of human makeup at this level persist outside time. Even the unconscious as designated by Freud and Lacan operates in a characteristically timeless realm, whereby repressed signifiers persist throughout entire life-spans of individuals without being dislodged. The attachments as per five lights are located at the level deeper, more foundational to that of Freudian unconscious, whereby they determine the very structure of one’s unconscious tendencies and attachments. Hence, work with composite Qi of acquired identity at this level remains inaccessible to evaluation and prognosis, yet its effects, when they arise, can be clearly discerned.
It is classically stated that one has to go through ‘nine years of sweeping the floor’ as a spiritual seeker, aspirant and initiate of a given tradition of cultivation. As much as being metaphorical, this number is also quite literal, considering involvement of foundational stages and balancing of the acquired self, such that one may be prepared to engage with the practice of direct witnessing of the Spirit without being dispersed on shreds of psychic clutter by one’s own ignorance, greed and indignation.
Take your time with the practice!
As per foundational stages of the process, they are accomplished by way of cutting through basic attachments and resistances of animalistic craving, which constitute the vulgar part of the drive. One undertakes precepts of moral and ethical conduct, guards one’s essence, consolidates one’s breath, energy and mind in a correct fashion; one abstains from excessive sensory stimulation and learns to ‘embrace boredom’. One simply has to spend enough time in this process of restraint, such that one’s functioning has changed into that, which is more suitable for cultivation practice.
The work of changing one’s nature relies on balancing the acquired mind via harmonisation of five crucial aspects of a human makeup. The latter refers to five base-line attachments associated with elemental energies. These are attachments to:
- survival, associated with energy of water and will aspect of human makeup;
- hierarchy, associated with wood energy and yang-soul aspect;
- polarity, associated with fire energy and discriminative awareness aspect;
- individuality, associated with earth energy and mental intent aspect;
- objects, associated with metal energy and yin-soul aspect.
(more on these aspects in the post 'Difference between Soul and Spirit')
Complete harmonisation of these ‘lights’ entails convergence of that, which is manifest as ‘someone’ into the unmanifest and the unborn that has to do with the Spirit. Needless to say, this process is not easy to set a ‘deadline’ for. Moreover, the work done at this stage pertains to timelessness, since the aspects of human makeup at this level persist outside time. Even the unconscious as designated by Freud and Lacan operates in a characteristically timeless realm, whereby repressed signifiers persist throughout entire life-spans of individuals without being dislodged. The attachments as per five lights are located at the level deeper, more foundational to that of Freudian unconscious, whereby they determine the very structure of one’s unconscious tendencies and attachments. Hence, work with composite Qi of acquired identity at this level remains inaccessible to evaluation and prognosis, yet its effects, when they arise, can be clearly discerned.
It is classically stated that one has to go through ‘nine years of sweeping the floor’ as a spiritual seeker, aspirant and initiate of a given tradition of cultivation. As much as being metaphorical, this number is also quite literal, considering involvement of foundational stages and balancing of the acquired self, such that one may be prepared to engage with the practice of direct witnessing of the Spirit without being dispersed on shreds of psychic clutter by one’s own ignorance, greed and indignation.
Take your time with the practice!
On time
On idealism There is a part of the human soul, which is essential and destructive at the same time. This part is responsible for our most uplifting aspirations as species, our work of advancement towards merging with the divine and our kin’s most cherished dreams of harmony and success. In Daoist framework it is called Hun – 魂 – written with a character comprised of ‘cloud’ and ‘ghost’ chars. In the system of the five elements, Hun, also known as Yang soul, pertains to the wood element, which is responsible for processes of development. Yang soul’s function is to dream up a way of becoming, which is best suitable for a given person. Taking up information from humanity’s collective database of knowledge, this particular individual’s story of transmigration between lives, and tendencies of a family one is born into, Hun conjures up a direction in life, which a given person aspires to fulfil. Here is where most cherished dreams, wishes and ideals come from. Following these ideals, one feels that one is moving in the right direction. Not living up to these ideals, one experiences frustration, judges and criticises oneself, stagnates and develops anger. |
There is a feeling of flow and ease, buoyancy and fulfillment, when one is living up to ideals dreamt up by Hun. These are oft sold points of personal development coaches: learn to manifest your dreams, live up to your highest potential or whatever the wording may be. Living in accordance with one’s passions, aspirations, and obsessions in a wholesome sense of the term also pertains to recognising and embodying Hun’s purpose.
However, here is where danger arises: by focusing solely on materialising one’s soul’s purpose, a person becomes ensnared by the very ideals, which one cherishes so dear. In terms of the five elements model, one develops imbalance, a leaning towards the wood element.
This imbalance is all too common in the world these days, such that it is perceived as a norm. It is natural to aspire to fulfill one’s dreams.
Downsides of aspirations towards fulfilment of ideals are judgmentalism, self-righteousness, criticism of self and others, righteous anger, sense of entitlement, despondence and frustration, which arise when these aspirations are not met.
Ideals may become superimposed on following a certain direction in life, adhering to a certain creed or ideology, clinging to art, talent or craft, which one has imbued with meaning, belonging to a certain political or national agenda or social status. Thereby, identified with these avenues of becoming, infusing them with energy of development, fulfilling demands, which they pose, a person manifests one’s soul’s purpose.
This is all good and normal.
However, Yang soul is not the same as the Soul and certainly different from the Spirit. Whereas Yang soul’s purpose is to manifest itself in the world, spiritual purpose is to merge with the Source. In order to approach the latter, one must harmonise the five elements, such that there is no leaning towards any one of them. This means that the aspirations of Hun are to be seen for what they are: as ideals and dreams – fabricated phenomena, which the chars of Hun character – cloud and ghost – allude to.
The Buddha often characterised himself as the one for whom becoming has ended. This is exactly what it means to see Yang soul’s manifestation for what it is: a process of becoming, heralded by idealism. This is where the crux of spiritual practice as ‘reversing the course’ and ‘going against the stream’ of craving and becoming lays.
One merges energy of development back onto itself and directs one’s aspiration towards seeing things for what they are: the practice of four foundations of mindfulness – satipatthana vipassana – the direct path to cessation of craving and liberation from the round of becoming.
To return to idealism: agendas of nations and individuals are all grounded in this worldly tendency to fulfill ideals and live up to one’s soul’s potential, whether it pertains to ideals of humanity, oneself, one’s kin or country. Naturally, often these innermost dreams don’t match – this is the root of conflicts between nations and individuals. Therefore, it is permissible to say that the cause of wars is our most intimate soul’s purpose in mismatching encounter with that of another’s.
If we want peace, we must recognise destructive tendency of our aspirations and tend towards true happiness, which comes from knowing the Soul.
May all beings recognise the danger of becoming!
May all beings be well!
This imbalance is all too common in the world these days, such that it is perceived as a norm. It is natural to aspire to fulfill one’s dreams.
Downsides of aspirations towards fulfilment of ideals are judgmentalism, self-righteousness, criticism of self and others, righteous anger, sense of entitlement, despondence and frustration, which arise when these aspirations are not met.
Ideals may become superimposed on following a certain direction in life, adhering to a certain creed or ideology, clinging to art, talent or craft, which one has imbued with meaning, belonging to a certain political or national agenda or social status. Thereby, identified with these avenues of becoming, infusing them with energy of development, fulfilling demands, which they pose, a person manifests one’s soul’s purpose.
This is all good and normal.
However, Yang soul is not the same as the Soul and certainly different from the Spirit. Whereas Yang soul’s purpose is to manifest itself in the world, spiritual purpose is to merge with the Source. In order to approach the latter, one must harmonise the five elements, such that there is no leaning towards any one of them. This means that the aspirations of Hun are to be seen for what they are: as ideals and dreams – fabricated phenomena, which the chars of Hun character – cloud and ghost – allude to.
The Buddha often characterised himself as the one for whom becoming has ended. This is exactly what it means to see Yang soul’s manifestation for what it is: a process of becoming, heralded by idealism. This is where the crux of spiritual practice as ‘reversing the course’ and ‘going against the stream’ of craving and becoming lays.
One merges energy of development back onto itself and directs one’s aspiration towards seeing things for what they are: the practice of four foundations of mindfulness – satipatthana vipassana – the direct path to cessation of craving and liberation from the round of becoming.
To return to idealism: agendas of nations and individuals are all grounded in this worldly tendency to fulfill ideals and live up to one’s soul’s potential, whether it pertains to ideals of humanity, oneself, one’s kin or country. Naturally, often these innermost dreams don’t match – this is the root of conflicts between nations and individuals. Therefore, it is permissible to say that the cause of wars is our most intimate soul’s purpose in mismatching encounter with that of another’s.
If we want peace, we must recognise destructive tendency of our aspirations and tend towards true happiness, which comes from knowing the Soul.
May all beings recognise the danger of becoming!
May all beings be well!
Taijiquan is a development devoid of time. It is a practice only ten per cent grounded in physical movement. The rest of it is qualities generated within awareness and the mind.
Having learned the form, one then learns how to release the mind, let awareness saturate tissues and use mental intent to mobilise the body and produce the internal force.
One may well shred the body in pieces by sinking tissues, letting them be grabbed by thick Qi and sustaining qualities of central equilibrium. If it doesn't hurt the body, it definitely will hurt the mind with boredom, anguish, painful realisation of the lack of focus and certainly with persistent resistance to release.
Yet, when the art develops, which happens as if despite time spent polishing it, accidentally, moving through the form is fulfilling, therapeutic, rich with layers of complexity and profound regarding what can be done with a mind attained to listening and release.
One may well shred the body in pieces by sinking tissues, letting them be grabbed by thick Qi and sustaining qualities of central equilibrium. If it doesn't hurt the body, it definitely will hurt the mind with boredom, anguish, painful realisation of the lack of focus and certainly with persistent resistance to release.
Yet, when the art develops, which happens as if despite time spent polishing it, accidentally, moving through the form is fulfilling, therapeutic, rich with layers of complexity and profound regarding what can be done with a mind attained to listening and release.
Can you exist without relying on anything in the world?
This is the question that spiritual practice rotates around. For the great majority of beings the answer is no. Yet there is a process of approximating yes.
The first step to take is separation from sensuality. Here one seeks independent existence from impulses that drive one to fulfil cravings and urges of physical and libidinal bodies.
As long as one has no discipline to govern physicality and libido, one is living in dependence on objects and substances that soothe one's cravings. Such as, one is hooked on particular tastes, sights, sounds, tactile sensations and odours that complete one's ideal ego in a state of fulfilment. If one is deprived of those sources of nutriment, displeasure, aggressivity, lamentation, anxiety and depression ensue.
This is the question that spiritual practice rotates around. For the great majority of beings the answer is no. Yet there is a process of approximating yes.
The first step to take is separation from sensuality. Here one seeks independent existence from impulses that drive one to fulfil cravings and urges of physical and libidinal bodies.
As long as one has no discipline to govern physicality and libido, one is living in dependence on objects and substances that soothe one's cravings. Such as, one is hooked on particular tastes, sights, sounds, tactile sensations and odours that complete one's ideal ego in a state of fulfilment. If one is deprived of those sources of nutriment, displeasure, aggressivity, lamentation, anxiety and depression ensue.
To separate oneself from these dependencies, one ought to seek discipline over physicality and libido. This is traditionally done via study of the arts of movement and developing capacity to renounce.
Such arts as non-competitive sports that foster skills in operating and mastering a body's functionality are indispensable to develop discipline over physicality. Parkour, martial arts, swimming, athletics, calisthenics, primal movement, are amongst the few to name. The practice should be non-competitive, otherwise it feeds egoic tendency for rivalry and locks a subject inside a dualistic mentality of winning and losing that subordinates all the effort of self-mastery to the goal of overcoming another.
Capacity to renounce is developed via
- dwelling in nature
- receiving prohibition and law
By dwelling in nature one learns how to sustain oneself with minimal resources devoid of comforts provided by civilization. Camping, bushwalking, backpacking, journeying through the land under varied conditions and circumstances foster skills of needing little, being at ease with not having, and teach appreciation of natural beauty.
By receiving words of definitive prohibition regarding one's libidinal impulses, which are neither cruel nor depriving, one is equipped with a priceless tool of being ok with lack. It is precisely the absence of such prohibition that breeds endless proliferation of egoic craving and captures a subject within an imaginary world of fullness under delusion that every whim can be fulfilled. Internalisation of such non-prohibition is the psychic condition for possible eruption of psychosis. However, when the prohibition is installed successfully, that is, with benevolence, clarity and firmness, a subject has capacity for accessing the space of emptiness, which needs not being filled. This makes one capable of simply being, doing nothing. Yet, even here most fail due to their prohibition not being fully internalised: by their very nature, neurotics phantasise fulfilment of their urges, unable to rest in simplicity.
Nevertheless, it is capacity to govern one's body and dwell contented in simplicity with urges restrained that renders one capable to access further layers of independence. I shall discuss these layers in later posts.
Such arts as non-competitive sports that foster skills in operating and mastering a body's functionality are indispensable to develop discipline over physicality. Parkour, martial arts, swimming, athletics, calisthenics, primal movement, are amongst the few to name. The practice should be non-competitive, otherwise it feeds egoic tendency for rivalry and locks a subject inside a dualistic mentality of winning and losing that subordinates all the effort of self-mastery to the goal of overcoming another.
Capacity to renounce is developed via
- dwelling in nature
- receiving prohibition and law
By dwelling in nature one learns how to sustain oneself with minimal resources devoid of comforts provided by civilization. Camping, bushwalking, backpacking, journeying through the land under varied conditions and circumstances foster skills of needing little, being at ease with not having, and teach appreciation of natural beauty.
By receiving words of definitive prohibition regarding one's libidinal impulses, which are neither cruel nor depriving, one is equipped with a priceless tool of being ok with lack. It is precisely the absence of such prohibition that breeds endless proliferation of egoic craving and captures a subject within an imaginary world of fullness under delusion that every whim can be fulfilled. Internalisation of such non-prohibition is the psychic condition for possible eruption of psychosis. However, when the prohibition is installed successfully, that is, with benevolence, clarity and firmness, a subject has capacity for accessing the space of emptiness, which needs not being filled. This makes one capable of simply being, doing nothing. Yet, even here most fail due to their prohibition not being fully internalised: by their very nature, neurotics phantasise fulfilment of their urges, unable to rest in simplicity.
Nevertheless, it is capacity to govern one's body and dwell contented in simplicity with urges restrained that renders one capable to access further layers of independence. I shall discuss these layers in later posts.
Developing the anchor, part 1
Developing the anchor, part 2
The very narrative that unfolds from within one's mind consciously, subconsciously or unconsciously is the discourse of someone else. Language, taken up and assimilated, as such, instead assimilates a subject, making one a 'stuck record' of a given destiny, family history, creed or craft. Playing out this record or resisting it are equivalent, for all of it pertains to being entangled within generationally transmitted delusion of identity.
Considering all of the above, it is fair to say that there is no such thing as 'free thinking': the very act of reproducing streams of thoughts signifies being enmeshed within dependency on the other.
Therefore, within cultuvational traditions it was recognised that one ought to develop capacity to stop the stream of thoughts thereby cutting ties with unhelpful worldly entanglements. It was also recognised that doing so is extremely difficult, hence a practitioner was either removed from society by entering renunciation as a monastic, or was given a method of developing energetic anchor that could pull their Qi down: instead of feeding the mind, it'd nourish the organs, repair the body and assist with training in absorption of awareness into an object.
Having established oneself in simplicity and renunciation, one then proceeds to cultivating the field of magnetism within lower abdomen that serves to trap electric energy and store it. Doing so consistently contributes to arising of contentment, reduction of emotive reactivity and subsiding of mental proliferation. Having gathered enough magnetism and electricity within, a practitioner circulates it to purge, dredge and open the channels, making one a conduit for greater amounts of energy thereby enhancing efficiency of the body. Consistently returning to foundations of nameless simplicity, one regathers energy in the lower abdominal centre, which prevents it from feeding delusory self-stories of the mind and errant imaginations of idle heart.
In such a way, one builds another anchor, energetic and tangible, allowing oneself to no longer be reliant on congruency of self-story and no longer needing self-analysis, because the very basis of involvement within such things has been stepped away from.
From here on, one ought to practice recognition of the moment when the thought seed is about to give rise to a thought stream. At this very moment one ought to abandon following that stream and return to the anchor of ordinariness thereby developed by governing one's Qi. In such a way, one enters 'experience of the Real according to the modality of inertia', gradually wearing out habitual mechanism of self-reinforcement.
We will touch upon the work taking place here from in the next post.
Considering all of the above, it is fair to say that there is no such thing as 'free thinking': the very act of reproducing streams of thoughts signifies being enmeshed within dependency on the other.
Therefore, within cultuvational traditions it was recognised that one ought to develop capacity to stop the stream of thoughts thereby cutting ties with unhelpful worldly entanglements. It was also recognised that doing so is extremely difficult, hence a practitioner was either removed from society by entering renunciation as a monastic, or was given a method of developing energetic anchor that could pull their Qi down: instead of feeding the mind, it'd nourish the organs, repair the body and assist with training in absorption of awareness into an object.
Having established oneself in simplicity and renunciation, one then proceeds to cultivating the field of magnetism within lower abdomen that serves to trap electric energy and store it. Doing so consistently contributes to arising of contentment, reduction of emotive reactivity and subsiding of mental proliferation. Having gathered enough magnetism and electricity within, a practitioner circulates it to purge, dredge and open the channels, making one a conduit for greater amounts of energy thereby enhancing efficiency of the body. Consistently returning to foundations of nameless simplicity, one regathers energy in the lower abdominal centre, which prevents it from feeding delusory self-stories of the mind and errant imaginations of idle heart.
In such a way, one builds another anchor, energetic and tangible, allowing oneself to no longer be reliant on congruency of self-story and no longer needing self-analysis, because the very basis of involvement within such things has been stepped away from.
From here on, one ought to practice recognition of the moment when the thought seed is about to give rise to a thought stream. At this very moment one ought to abandon following that stream and return to the anchor of ordinariness thereby developed by governing one's Qi. In such a way, one enters 'experience of the Real according to the modality of inertia', gradually wearing out habitual mechanism of self-reinforcement.
We will touch upon the work taking place here from in the next post.
'I' is another
Such is the axiom when it comes to correct self-analysis.
From the very prenatal times one is preceded, predetermined, shaped and governed by language, desire and image of another.
There is no becoming someone without passing through the locus of someone else. There is no ego without it being a pastiche of attitudes, mannerisms, reactions and quirks of other influential ego that happened to be near to look after a nascent subject. There is no motivation in life that is one's own. Even the very will to exist is derived from entanglement with will or lack of therein within another. And, predictably, there is no binding symptom that cripples one's being without it having something to do with someone else.
Such is the axiom when it comes to correct self-analysis.
From the very prenatal times one is preceded, predetermined, shaped and governed by language, desire and image of another.
There is no becoming someone without passing through the locus of someone else. There is no ego without it being a pastiche of attitudes, mannerisms, reactions and quirks of other influential ego that happened to be near to look after a nascent subject. There is no motivation in life that is one's own. Even the very will to exist is derived from entanglement with will or lack of therein within another. And, predictably, there is no binding symptom that cripples one's being without it having something to do with someone else.
Developing the anchor, part 3 'My deeds are the ground on which I stand' The Buddha Having established a modicum of self-sufficiency and renunciation, a practitioner of cultivation ought to work on developing wholesome qualities and abandoning unwholesome qualities. Incidentally, the most direct way to do so is service to others. In Lacanian terms, one brings one's castration to serve in alleviating suffering of others. To unpack this sentence, we should consider that within psychoanalytic theory under castration we mean lack. The one who has done away with phantasy and attempts to fulfill the other's desire, sees that there is lack: an inevitable limit to one's aspirations. Having accepted this lack, one is left somewhat dissatisfied with life or, in other words, castrated, if we take libidinal economy into account. Yet, this lack is inexhaustible source of energy, which one can mobilise and put to use in order to serve others in whatever way one can. Having established oneself in the kamma of selfless service, one develops yet another kind of anchor: being an island dependent on the purity of one's deeds. |
Here it is important to differentiate between purity as such and ideas of purity which others may have and expect.
There is purity that the Buddha has spoken of in terms of acting by the precepts of virtuous conduct, which includes refrain from:
- killing
- stealing
- committing sexual misconduct
- telling lies
- consuming intoxicants that cause heedlessness
As well as virtuous livelihood, which amounts to making one's living neither through dealing poisons or addictive substances, nor through harming other beings.
Having fulfilled these foundations in one's actions, one can further work on purifying one's speech by refraining from:
- malicious speech (such coursing)
- harsh speech (such as swearing)
- devisive speech (such as gossip)
- idle chatter
Having fulfilled these foundations in speech, one can purify the mind by abandoning mental-emotional proliferation rooted in either greed, hatred or delusion.
It is nonsensical to speak of purity of the mind, if one's speech and actions are not pure. It is pointless to speak nicely and politely if elsewhere one hams others by words and deeds.
Yet, if one is pure in deeds, yet still allows harshness in words, this is more workable. If one's mind is still a subject to anger, jealousy, resentment and discontent, yet one doesn't allow those to sip into speech, it is more noble.
Contrary, if one speaks about being hurt by the way someone has looked at them, even though that someone hasn't done or said anything, and demands that person to be nice, this is expectation, which serves a subject's ego that wants to feel nice.
A practitioner of cultivation should maintain clear discernment in regards to other's expectations and wanting to impose 'purity' on them. One should always check back with one's actual conduct to see if one's deeds and words are devoid of harm. However, if others perceive them otherwise, that's the issue with their perception.
Knowing for oneself that one's conduct is blameless allows for a sense of refuge, which is not dependent on others' likes and dislikes.
Thereby, establishing the anchor in renunciation, self-cultivation and service allows one to not be blown away by the 'worldly winds' of Samsara.
- killing
- stealing
- committing sexual misconduct
- telling lies
- consuming intoxicants that cause heedlessness
As well as virtuous livelihood, which amounts to making one's living neither through dealing poisons or addictive substances, nor through harming other beings.
Having fulfilled these foundations in one's actions, one can further work on purifying one's speech by refraining from:
- malicious speech (such coursing)
- harsh speech (such as swearing)
- devisive speech (such as gossip)
- idle chatter
Having fulfilled these foundations in speech, one can purify the mind by abandoning mental-emotional proliferation rooted in either greed, hatred or delusion.
It is nonsensical to speak of purity of the mind, if one's speech and actions are not pure. It is pointless to speak nicely and politely if elsewhere one hams others by words and deeds.
Yet, if one is pure in deeds, yet still allows harshness in words, this is more workable. If one's mind is still a subject to anger, jealousy, resentment and discontent, yet one doesn't allow those to sip into speech, it is more noble.
Contrary, if one speaks about being hurt by the way someone has looked at them, even though that someone hasn't done or said anything, and demands that person to be nice, this is expectation, which serves a subject's ego that wants to feel nice.
A practitioner of cultivation should maintain clear discernment in regards to other's expectations and wanting to impose 'purity' on them. One should always check back with one's actual conduct to see if one's deeds and words are devoid of harm. However, if others perceive them otherwise, that's the issue with their perception.
Knowing for oneself that one's conduct is blameless allows for a sense of refuge, which is not dependent on others' likes and dislikes.
Thereby, establishing the anchor in renunciation, self-cultivation and service allows one to not be blown away by the 'worldly winds' of Samsara.
The key difference between organised religions and spiritual practice consists in the involvement of organised religions with the state.
Systems of tacit suggestions that employ religious doctrines to support the governing agenda, hierarchies of authority that ascribe divinity to holders of power, psychologising and moralising to illicit guilt and remorse - all these perversions have been turned into necessities by the highly complex enterprise of controlling the large masses of people.
Even though most states on the planet these days claim to be secular or even anti-religious (e.g. China), it is only the blind that cannot see how governments make use of people's innate need for aspiration, faith and practice towards something that transcends them and promises release from worldly hardships. It is a very powerful tool of control to get hold of: if one subjugates the most sacred of human needs and establishes oneself on the supply, there is no problem with turning one's subjects in necessary direction by means of a few speeches that draw upon the universal values.
Systems of tacit suggestions that employ religious doctrines to support the governing agenda, hierarchies of authority that ascribe divinity to holders of power, psychologising and moralising to illicit guilt and remorse - all these perversions have been turned into necessities by the highly complex enterprise of controlling the large masses of people.
Even though most states on the planet these days claim to be secular or even anti-religious (e.g. China), it is only the blind that cannot see how governments make use of people's innate need for aspiration, faith and practice towards something that transcends them and promises release from worldly hardships. It is a very powerful tool of control to get hold of: if one subjugates the most sacred of human needs and establishes oneself on the supply, there is no problem with turning one's subjects in necessary direction by means of a few speeches that draw upon the universal values.
The ugliest of these speeches justify violence against fellow humans supporting it by reasoning falsely grounded in the words of sages and prophets.
For this reason, state-affirmed religious enterprises are to be treated with circumspection, and, for those who seek not just worldly life but transcendence, to be avoided entirely.
Spiritual practices, however, have never been a part of any state. Quite the contrary, these practices are usually undertaken by the resolute, courageous, free and independent individuals who have experienced an insight, a glimpse of peace, that transcends the world and worldly conglomerates of centralised control.
Such individuals do not need control, because, by the very nature of their demeanour, they cannot commit actions that are hurtful to others. Those well restrained within the moral codex, which nobody has imposed on them, are fairing the way with ease and blamelessness. Their practice is the internal affair that needs no directives from figures in power.
Doubtlessly, there is a tradition of transmitting the teachings within spiritual practices, yet it doesn't require hierarchies, titles and rituals. It involves learning, transmission, and embodiment of connection with the Divine, which is devoid of agendas having to do with control.
Spiritual practices from time immemorial existed on the fringes of the world and outside the organised religions which help to subjugate the more gross manifestations of the world. There is, of course, a value in governance: it prevents the atrocious and loveless to plunder and pillage, it allows for concerted efforts of society in striving for common good, it establish means of social security and distribution of the resources, and more. All of these aspects are good and needed, but they are not, have nothing to do with spiritual practice in the proper sense of the term.
To cultivate and refine the aspiration towards, reliance on, realisation of and eventual merging with that, which has no equivalent in anything conventional, by very definition requires stepping out of the systems of organisation, which govern the conventional. For that reason, spiritual practice and organised religion will never meet each other.
As for those who seek truth, peace and freedom - the way will yield to those who persevere.
May all beings be well!
For this reason, state-affirmed religious enterprises are to be treated with circumspection, and, for those who seek not just worldly life but transcendence, to be avoided entirely.
Spiritual practices, however, have never been a part of any state. Quite the contrary, these practices are usually undertaken by the resolute, courageous, free and independent individuals who have experienced an insight, a glimpse of peace, that transcends the world and worldly conglomerates of centralised control.
Such individuals do not need control, because, by the very nature of their demeanour, they cannot commit actions that are hurtful to others. Those well restrained within the moral codex, which nobody has imposed on them, are fairing the way with ease and blamelessness. Their practice is the internal affair that needs no directives from figures in power.
Doubtlessly, there is a tradition of transmitting the teachings within spiritual practices, yet it doesn't require hierarchies, titles and rituals. It involves learning, transmission, and embodiment of connection with the Divine, which is devoid of agendas having to do with control.
Spiritual practices from time immemorial existed on the fringes of the world and outside the organised religions which help to subjugate the more gross manifestations of the world. There is, of course, a value in governance: it prevents the atrocious and loveless to plunder and pillage, it allows for concerted efforts of society in striving for common good, it establish means of social security and distribution of the resources, and more. All of these aspects are good and needed, but they are not, have nothing to do with spiritual practice in the proper sense of the term.
To cultivate and refine the aspiration towards, reliance on, realisation of and eventual merging with that, which has no equivalent in anything conventional, by very definition requires stepping out of the systems of organisation, which govern the conventional. For that reason, spiritual practice and organised religion will never meet each other.
As for those who seek truth, peace and freedom - the way will yield to those who persevere.
May all beings be well!
Organised religions and spiritual practice