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Old 04-19-16   #1

Join Date: Apr 2016
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Default the meaning of five

Unlike a typical human ego, five is not separate from the universe; it is an integral part of the universe, mystical and profound - from the five elements (wood/earth/water/fire/metal) and the five directions (North South East West and center) to the five notes of the blues, to the five fingers on our hands, and the five senses, five is quintessential; five is everywhere, and really nowhere, solidly unreal; five is outside of space and time; and five is a very special part of the whole. Five is immortal, in the realm of metaphysics and pure abstraction. A 5 can be drawn in the sand or carved in stone, and that can be said to be a "home" for five, but without it, five is still five. Five is a perspective – not a limited or mortal one, but a transcendent and infinite perspective; becoming five is a depersonalization, a move away from the fortress of ego identity and toward a 'bulwark of primordiality' and original purity; a step away from individual personal awareness, subjective mind, bodily and personal identity, conscious mind, and a step toward universal life , toward the ultimate Daoist immortal form of "hong meng miao mang" - 澒蒙渺茫 – “ the grand goose of wild unconscious in the vast and vague sea of indifferentiation and boundlessness” (“the undifferentiated, obscure and boundless”, “the big concealment”), and the Daoist goal of boundless universal salvation; a step away from the tree of the knowledge of good and evil/ rich and poor/near and far/ inner and outer/ upper and lower/ before and after/ dirty and clean, a climbing up out of the test-tube of human knowledge. Being five is like having died, and then come back, as yourself but filled with an ecstatic form of salvation called "five". I’m a shaman, and Charlie5 is my medicine name. Five is a light that I use to see - to see the universe all around me and inside of me…

In Chinese alchemy, the alchemical medicine is “jin dan”, , the Golden Elixir”. The word “dan” for “essence” or “elixir”, is a well (jing - ) with a dot (zhu - ) at the center, that dot the symbolic token of the essence from which the formless Dao generates the world of form, the precious treasure (zhongbao - ), the center dot contained hidden within the well; “dan” is the mineral cinnabar, the “red stone” formed by the combination of quicksilver and sulfur; it is sincerity – “magokoro” in Japanese, “zhenxin - ” in Chinese; dan is the “essence obtained by the refining of a medicinal substance, the medicine of the seekers of immortality”, a term used for matters concerning immortals; and five is the dot at the center of the “dan”.

A circle revolves from the first quarter to the last quarter, and five is the dot at the center of the circle, the precious treasure at the center of the hermetically sealed alchemy chamber or crucible; five is the elixir, the essence of prior heaven at the center, the pinnacle, moment of transformation, when yin turns to yang, when yang turns to yin - at the point of maximum agitation, then tranquility; at the point of maximum tranquility, then agitation.

Five is really one; that’s why January 5 is “Five Day”; the five elements in Daoism, through mutual reciprocity, return to the one, and so must 0.5 and 11 return to the one. They might just want to stop off at 5 along their path, ‘cause quintopolis is quintessential.

From around the age of 2, kids know about 5 -they know how many it is, and it's name, and I think they intuitively know that feelings aren't relevant to 5, that's it's not anywhere, and not in time. Mortals say feelings are important, but the problem with that is that feelings are like the weather - there are storms, fires, hurricanes, floods, you can't hold on to the spring breeze in the icy frost, and the dark and cold don't last and springtime comes back, and to say feelings are important is to be a leaf on the wind in the gorge of delusion - (the Chinese phrase for 'mortality' is 'ford of delusion') when the point, I think, is to stream the magic water of consciousness out over the gorge, and reach the shores of transcendence, where the winds and passing currents of the gorge below are not relevant at all, and the only thing that is, is the new birth of heaven in every moment; like the life cycle of spring flowers in relation to the sun, feelings are a side effect, and not a direct object of transcendent consciousness; five is a light that shines throughout heaven, five is a doorway to a fullness of vision, five is a tunnel through the nothingness of the altar of reality, through the classroom of 'a course in miracles', but five doesn't care if you're hungry or tired or happy or sad; and 'live love and laugh' is a sign that points toward the shores of transcendence, and assuming feelings are required for that is a misunderstanding.

I like to say 'I don't believe in reality', but I thought about the objection "it's here, I can't say I don't believe in it, that seems like denial" and thought, well, we're all here, but for some, like me, it's like a dollhouse, a psychotic, or "inspirationally imaginative" dollhouse, the "altar of reality", and we arrange and rearrange it, and we see it, in whatever way we choose to see it, but the difference is, we don't have to believe it has anything to do with who we are, any more than a kid thinks their dollhouse is who they are, yet some act as if they are completely tied up with the fate of the material, finite, cardboard-like reality of the dollhouse and that when it inevitably burns, that somehow has a negative effect on them, but those of us who don't think so, we aren't as invested in the fate of the dollhouse, because we spend some significant portion of time going off into a corner in that dollhouse, constructing an altar, and communicating with the unseen reality of the universe, and it teaches us that it is actually our true self, that this altar of reality is just a cardboard gift for our true self, and we try to make a nice birthday cake out of the dollhouse, but if some icing drips, or the cake falls, it doesn't affect the recipient of the cake in any real way; the Upanishads help cultivate awareness of the invisible intangible everywhere source and support that is the real us, out of which the 'reality dollhouse' grows and is cared for and cultivated, and upon which the 'altar of reality' sits. So maybe it's the wrong phrase to say 'I don't believe in reality' but better to say 'I don’t believe it has anything to do with who I am'.

First, assuming you are just inside yourself, and everything you see is "other", you see only surface; but the understanding envelops it's object, and then penetrates it, strikes its core, altering it's very color and nature, and you start to conceive of yourself, first, as loving everything, then, identifying with everything, and then you don't only see the surface, because it's no longer "other", you see everything, from the inside looking out, across all time, a condition known as Zentrallerkenntnis; this speculative form of vision, shamanic visionary experience of the transparent universe, is a light that can be cultivated to penetrate all of reality, the ultimate probe, Daoist "Utmost Pervasion" (dongji).

Whole, the universe, just one, sacrifices itself into the purple blueberry of time, our brother, who'd be stuck behind a damn without the strawberry universe; so each successive moment of booming, ringing, universe-unifying sacrifice churns the milk of Vishnu, spins Indra's net, not exactly mirror images of our parents, ‘cause that zygote's actually a unique thing, but mirror images of eachother's faces, eachother's images, in the interpersonal mist that tries to create us, and as ego's, that really is all we are, mirror images, microcosm in a hologram; and good thing, ‘cause that's just our time-garden, our little mess in the churning milk, where we garden, like Vishnu standing outside of time, playful in the milk ("lila"), gardening our little time-garden of life, each of us images actually the entire thing, looking out from the center of the garden, just hanging back, loving Way, spinning in time's circus, little mirrors just tinkling at eachother, the sparkle in the eye of a loving stranger's glance.

The Daoist art of Utmost Pervasion follows the fractals, finds the truth of the sparkling crystal: to the extent that we are western-culture-defined egos, yes, we are nothing but mirror chips of universe crystal, but when we set these egos aside, twisting and turning in the River of Way, ahh, then the universe gets to tell it's tales, and set it's sails;

The halo clock marches in a circular river that overflows both of its banks; growing richer and more dark at the center even while pouring out ever more spectacular fish and loaves out of the central basket into the spinning time garden.

The circular river over runs one bank, then the other, both from the flowing body - one is deep into the heart, diving into divinity, at night, at the center of dreams, and then the other flood, on waking and looking outward, flowing out into consciousness, in rockets and rivers of ego, rivers meant to go out into the darkness and come back with beauty and truth at the end of the day; ego eats and reaches out for pleasure along the way to further itself in the darkness, eats darkness to live in darkness. But it could do a better job of collecting truth and beauty without the cloudy soul, just polishing the dark enigma mirror as it goes driving carefully toward the beauty of mystery and wonder; the universe, as opposed to the ego, is the purificatory idea; instead of miasma, universe pneuma calms my heart; because of the umwelt and what is beyond it, I pursue non action, march forward in the snowfall of non-action, on the altar of human reality. The bird flies up to heaven, fish leap in the deep pool - not 'fallen into a cave full of ghosts', not 'Indra's net, reflections of reflections', just polishing the dark enigma mirror, being radiant and knowing nothing, just dark enigma integrity; when they go out on the deprivation limb, everybody feels the flutter, divinity feeling despair, abandonment in the dark finite, reaching out to stabilize, to hold the irrationality bright like a candle in the turbid nonsense darkness, as if it could do it itself; what we like to see in the face of the flow is fasting, holding it still, smiling broadly, moving forward ardently, gracefully, dark-enigma integrity, the virtue irrigating the native soil, like a cup of coffee that manages a dance, or only grotesque twist, Irukandji syndrome, vs. managing to bring grace to the art of the altar.

Five is a palace, a city in the caverns of anti-time heaven, five is where I am from, and where I go, taking
refuge, cultivating idleness, fathoming contentment, marching forward in the snowfall of non-action, pursuing inner nature and destiny and searching for mystery and wonder; spirit is the irrational parade of grace that we irrigate into our fields of non-action.

Scientists discovered the Planck time, in between the moments, where there is no time, a place where time can't see; as a shaman I use a little step-ladder, in between my favorite moments, down into the Planck time, my little doorway to anti-time heaven; then via mysterious grace I am at the center of the moon, taking refuge in the effulgent light of the one, "twinkle-doom bubble-smooth", and I flow magically through, delivered to five, the city-castle in anti-time heaven i was invited to use for my hundred-year project, my prayer for universal salvation, my 100 year chi amplification festival; five is like a city for Daoist immortal shamans, a clubhouse outside of space and time, where I see shamans from across time coming and going; we have pentamagicality, many are humans of various cultures from across time, many are animals and alien looking insects, some using five as an alchemy chamber, coming in with ghosts from time, problems they turn to stone on the sides of the mountain-city-carousel of five, and then taking those stones back out with them, always leaving us to our pristine quiet fivality, many of us riding on the back of wandering bulls and basking; there's a lake at the top of five called "fove", (I think 'cause we all stand around it with our hands raised looking up saying "fiiiiive" and it comes out "fove" cause we're stretching upward); there's a furnace at the bottom of five called fire - five's not the only place there's fire, but fire is a big piece of five-magic, and it heats the lake of fove up, and so after singing five round the lake of fove, we get in and get purifived, cause the lake of fove has purifivicality. I’m charlie5, I run channel5, and I have a very special antenna; I have a temple, a small altar in a hexagon, up near the top of the castle of five, and my temple on earth in time is a mirror of that temple in 5 in anti-time heaven, where I sit and feast on the light of heaven while down lower on the mountain the chief of security for channel5 - Zhen Wu - works in a community kitchen feeding I-don't- know-what to all the pentamagical immortals but it must be good cause it looks like a big party down there, anyway I sit up here in the temple, to defend heaven's decrees, just like outside in time and on earth in California by mission peak, and I brew the wine of immortality, dark enigma tea, and when it's ready I get up, shave off the pink anti-time peach fuzz, grab my little planner for movement in time - all ritual and altar, cultivation and practice - and throw that in my briefcase, and I head out into the world, back up the ladder onto the altar of reality, and I beam a big smile and go out into the storm of beating time; I'm a time-farmer from five, watering my garden with the tea of immortality, dark-enigma, just like I'm learning from my immortality instructor, the crescent moon;

Five is the "medicine of deathlessness"; five has a contract with the universe: to forward the evolution of the universe toward the universe by the universe, the universe evolving in healing toward wholeness / salvation; five is the secret, the infinitesimal point when the fullness of yang reaches completion, and begins to stream off into yin, and that similarly mystical and tiny moment when yin is finished and returns to yang; five is the invisible line between yin and yang, that holds them together, the link between the seen and unseen, the secret of life and the secret of mind.


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