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I. The Spatio-temporal Properties of Life – Life in Multi-dimensional Space
We in the three-dimensional world have a very clear and accurate understanding of the essence of life–that is, the inevitable process from birth to death. Despite this universal process, each life is unique. Some live a happy life, while some endure great suffering. In one of the previous lectures, I had talked about Dr Weiss’ book Many Lives, Many Masters (Weiss, B. L. 2012) (this is what I expect why you add this here ? Chi-Tim, 2003; Kohn et al. 2000), which describes many different lives which were the projections of different minds of the past lives.
Actually, to many people, the process of life in this three-dimensional space is unknown, and is mysterious to them, as they do not know what to expect tomorrow, let alone the long-term future. Such unpredictability is regretful in life. However, when we view life from a higher dimension, a lot of things which seemed to be impossible, or to have happened in a random manner, are actually meant to be or destined to be, that way. For example, if there is a light source projected onto a wall, and if I put my open palm in between, a shadow, the shape of my palm, would appear on the wall. If one is on that two-dimensional wall, and tries to trace the outline of the palm, and started from where my thumb is, s/he wouldn’t know what would be coming next. However, when viewed from the three-dimensional space, away from the wall, one could easily see the whole picture on the two-dimensional wall. The same principle applies to lives in the three-dimensional world when viewed from a higher-dimensional space. The whole picture, and the whole process of life, would be very clear from the four-dimensional world. When and what is to happen in one’s life is clear, and is destined. Why so? All images and things in the three-dimensional world are projections from the source in the higher-dimensional space. This is described in Buddhism as “yuan”, “缘”, destiny, condition or connection. In Buddhism, there is neither a beginning nor an end to a life. It speaks only of yuan, a conditioned origination. All things in the three-dimensional world are destined by the projection source in the fourth-dimensional world.
Just as we understand the term “conditioned origination” through its descriptions in Buddhism, we can also understand another of its concepts, “reincarnation,” the continuity between past, present and future lives. Various images that appear in the single-dimensional world to be scattered and isolated, will all appear to be connected in the higher-dimensional space. Each image in the three-dimensional world is part of the past, present and future life, and is like a dream. Life does not exist in the three-dimensional world alone. There are many, many higher dimensions, which cannot be understood by people in the three-dimensional world. However, from the perspective of a high point of the universe–the perspective found in the ancient wisdom of our ancestors–we can understand the levels of all kinds of lives–levels that our ancestors have clearly described. When we, from a lower position, try to look and search for the truth in the higher levels, we cannot figure out the truth. Only when we have a holistic view from the entire universe, are we able to see all things and lives evolved, and the significance within.
Let’s return to the wisdom of Daoism. When discussing life and death, Daoist use the terms “Chu Sheng” (出生out of life) and “Ru Si” (入死 into death). What do they mean? Out of life means a life that has just come out of the womb of its mother. What does “into death” mean? If we apply the concept of projection and projection source, we’d understand that “into death” means a life that returns to the projection source. In this way, we are able to understand the Buddhist term “Wang Sheng” (go and be born, or reborn), and Going Home, “treat death like returning home” (Chi-Tim, 2003; Kohn et al. 2000).
When describing life, the Christians say, God created Adam in the three-dimensional world, and took a rib from Adam and created Eve. Please note, Adam was made out of earth. What is earth? Earth is a composite energy in the three-dimensional world as a result of two-dimensional energy oscillation and interference. Since earth contains some other energy elements in it, the nature of Adam’s descendants could be said to be intrinsically constituted of the same ‘Five Elements of Daoism.’ From Adam’s body, God took a rib, which contained all information in relation to Adam. This shows that it is the overlapping and interferences of two information frequencies that creates life. In China, Fu Xi and Nu Wa are the symbols of these energies. The origin of life could be described as an integration of Sine Wave energies, a collection of energies. In Christianity, as described in Genesis, the universe begins; and then human beings were created; and then the human race started to grow, and the entire civilization evolved. There is a very important concept here–i.e., human beings live in the three-dimensional world, and God is in the Nth-dimensional space (N approaches infinity). In between, there are endless dimensions, which we human beings cling to too tightly. The Christian heart method is that all human beings should strive to leave the three-dimensional space, and try to arrive at the Nth-dimensional space (N approaches infinity), where God is. Do not cling to the dimensions in between. There is another important concept that God is in everyone. God is with you all the time. This describes the entirety of the universe, and also the energy relationship between life and high-dimensional space.
Through all the wisdom systems, it is not hard for us to see that there are actually many levels of dimensions. We can describe them using mathematical logic. For example, the single-dimensional world is a line. No matter how you decorate it, it would not look beautiful. The two-dimensional world is a plane, a surface on which we could draw many beautiful pictures, as it has infinite times more beauty than that of the single-dimensional world. And, the three-dimensional space, as the name suggests, is infinitely times more beautiful than the two-dimensional world. The same applies to the higher dimensions. The world which is infinite times more beautiful than our current three-dimensional world is called “Heaven” in any religion. But because of the different levels of dimensions, there are different levels of heavens.
In Buddhism, various systematic levels have been described–for example, the heavens of Mahabrahmana, Trayastrimsa, Tsuti, Nirmaarati, Parinirmita-vasavartin; the Sound Hearers and the pratyekabuddhas; and the Ten Grounds of Bodhisattva. How does Daoism describe the different levels? I have mentioned before, the Dao De Jing reads, “When Dao is lost, there is virtue (De, 德) left; when De is lost, there is humanity (Ren, 仁); when humanity is lost, there is justice (Yi, 义); when justice is lost, there is etiquette (Li, 礼); when etiquette is lost, there is benefit (Li, 利).” How does this degeneration come about? Dao is in the Nth dimension (N approaches infinity), when it is lost, the (N-1)th dimension appears. De covers the dimensions from the (N-1)th dimension to the fourth dimension. De is also an indication of the level of freedom, and is described in different dimensions. The degeneration from Dao to De could be regarded as a drop in dimensions–for example, from the fourth dimension to the third dimension. In the three-dimensional world, love is the great energy, and it could be described using the word Ren. After De is lost, there is Ren. Ren, a word made up of the word Man and the word Two, contains the meaning of two men, and also that, of these two men, one is in the usual form, which is the form of particles, and the other is invisible, being in the form of waves. This is a very precise description of life situations in Dao De Jing, in the Daoist wisdom system.I have mentioned before that the Christian heart method focuses on ridding all the in-between levels of dimensions, as we human beings often cling to those levels. This approach is quite similar to that advocated in Chan, Zen Buddhism–namely, that when you are void of any form, you have the possibility to attain wisdom. As the Buddha said in the Diamond Sutra, “If anyone should think that I can be seen among forms, or that I can be sought among sounds, that person is on the wrong path.” In Christianity, the worship of idols is the worship of Satan. These two religions share the same view on this. From this we can see that there are commonalities in the descriptions of life among different religions and wisdoms. Despite the differences in the methods of description, the essence of their descriptions are highly consistent, and they could verify each other.
II. The Phenomenon and Essence of Life – Projection and Projection Source
I mentioned before that the origin of life comes from the distribution of high-dimensional energy. When analysing the distribution of this energy, it is very important to see clearly the information in the projection source. When analysing the initial existence of the universe, I used the Sine Wave in my description. When a Sine Wave appears, it is described as “one thought” in Buddhism, and “Yin and Yang” in Daoism. This is the very starting point of life, and it appears in the high dimension. If someone clings to the energy relationship, the relationship will become static. Such a static energy relationship is our perception, which reflects the energy distribution of information in the projection source. In other words, it is the spectrum entanglement created by our internal energy. When this spectrum is projected into our world, in three-dimensional space, the manifestation of the energy in relation to the spectrum rendered is the origin of life. This is why I say the origin of all lives is from perception in the higher dimensions. The level of our perception determines the kind of world that will be projected.
I have also emphasised many times, one must not seek the higher dimensional space from without. One must do so from within. Because all the information we’ve seen in our three-dimensional world is the projection of the source from a higher dimension, the search for the true essence in the source dimension is the right approach. The only fundamental way to acquire the connection between three-dimensional information and higher dimensional space is to seek from within. During lectures, I am often asked, “Mr. Liu, can you tell which dimension I am in?” My reply has always been very simple, “Your dimension can be judged by the environment you are in. If the environment and the people around you are all good, you are in a good dimension. If the situation is not so good, the projection source of yours couldn’t be too good.” In reality, if you are not satisfied with the situation you are in, the one method to rectify the situation is to seek internally the imperfection, as all reasons point to the internal imperfection. Understanding this concept will guide us to seek inwardly for our growth and improvement. All achievements are the result of an inward approach.
Due to their attachment to three-dimensional perception, human beings are restricted in their understanding of the essence of life. Human beings persistently hold the view that time is a constant element and will not change. Within such a framework of understanding, one cannot have a breakthrough in their perception and understanding. In other words, they cannot establish the link between themselves and the projection source, and they have a great fear of death. Actually, the fear for death is the gravest fear for beings in the three-dimensional world. The origin of the fear is a lack of understanding of what death is. They do not understand that death does not mean that energy scatters and vanishes. The energy, aka “soul”, from the projection source cannot die, and cannot vanish, because in the fourth-dimensional world, time is a variant element. One can travel to any point of time in the past and the future. The projection source is the real origin of life. With this understanding, one truly transcends the fear of death.
When one has the correct understanding of the simple truth of life and death, they enter a totally different status in life. At the moment of their enlightenment, they will have lived out the true value of life, or, should I put it that they will have lived out the true value of their life. If they are fearful of death, all their behaviour in their life be discounted and unfulfilled. This is because they will always be in fear of the coming of the last moment in their life, and they wouldn’t understand that the essence of life is that it never ends. When we live, it’s like we are all experiencing an examination of life. We will have to hand in the paper eventually. Those who do not understand life’s essence always want to extend the length of the exam period, yet they neglect the quality of life during the exam. Some will be terminally ill, enduring extended torture before death in a hospital bed. If this is the case, their energy would decrease, and they would be in a state of “being alive but worse than being dead”. If such situation continues, and the energy continues to decrease, the energy in their consciousness will also decrease dramatically. Such a situation is the total opposite of what a meaningful life should be. Therefore, I consider this situation totally meaningless, even if the life is prolonged. Those who have become enlightened with the true meaning of life wouldn’t focus on the length of the lifespan. As we know, students can hand in their answer sheet early during an exam.[sv1]
As we said before, the projected images and projection source determine all life phenomena. When we truly understand this, we understand that all depends on how we deal with the information in the projection source, and how we perceive the projection source itself. This projection source perception, referred to as “karma” in Buddhism, has a similar term in Christianity–“original sin”. All information in the projection source is perception, and all perceptions are, actually, obstacles to our full and complete enlightenment. These obstacles, as projected images, appear in our lives, and can be used by us to discover our internal and original obstacles. Only by transcending them or overcoming them, are we able to walk on the path of perfect and full enlightenment, the path to “eliminate karma”.
III. The Meaning of Life – To Improve the Dimension of Consciousness Energy (the Level of Freedom)
In Confucianism, there is an important classic scripture, the Great Learning, which says, “The way of the Great Learning is to illustrate illustrious virtue.” De is the level of freedom. Then, what does it mean to illustrate virtue? To illustrate virtue is the highest level of freedom. The illustrious virtue, actually, is the Dao. To illustrate means to continuously surpass one’s perception and ignorance, so as to improve the level of freedom, to achieve the ultimate level of illustrious virtue. That is the level of Dao, of ultimate wisdom, the level of the Nth dimension.
When explaining his view on the purpose of life, Mr. Inamori Kazuo from Japan said, “My wish, for when the end of life approaches, is to have raised my spirit into something even just a little purer than it was at the time of my birth.” (Inamori, K. 2000) (same thing here, this is what I expect Chi-Tim, 2003; Kohn et al. 2000). What does this mean? We know that the soul belongs to high-dimensional space, and is what I refer to as high-dimension consciousness energy. The level of the soul refers to the level of dimension of our internal energy. Mr. Inamori Kazuo founded two companies which became Top 500 companies, and he salvaged Japan Airlines. He also invented the Amoeba operating methods, and established Seiwajyuku, a private management school. With these great achievements in life, he didn’t make any reference to them when talking about the purpose of life. He merely said the aforementioned line. Why? Because he had truly awakened to the true meaning of life. He understood that a life is not made great merely because of those achievements. Those achievements are the expressions of what he had achieved internally. Such internal achievements, when projected in our reality, were deemed successful by us. Therefore, it is the internal improvement in us that brings about success, rather than the success in our reality world that brings about our internal improvement.
Everyone has a different opinion of the purpose of life, based on their standing point. In reality, how could each person practice and improve their level of consciousness energy? There is a famous stanza in Chinese Zen Buddhism which describes the three levels of perception. It reads like this. 1. Seeing mountains as mountains, and seeing rivers as rivers. 2. Seeing mountains not as mountains, and seeing rivers not as rivers. 3. Seeing mountains still as mountains, and seeing rivers still as rivers.
While still in the three-dimensional world, and while we haven’t entered the enlightened life situations, we see all things in the world related to us as they are, and we can engage with them. At this stage, we are “seeing mountains as mountains, and seeing rivers as rivers.” However, when we find ourselves helpless in a passive mode in our life, and in our destiny, we are likely to become a slave to something we like or have become attached to–for example, money, or feelings. In such a lower-dimensional world, we cannot understand the essential meaning of those matters based on superficial phenomena alone. When we’ve improved, when we’ve achieved a certain level of enlightenment, we learn that those things we had pursued in the three-dimensional world were meaningless. Just like, in our eyes, the efforts of ants are meaningless. At this stage, we are “seeing mountains not as mountains, and seeing rivers not as rivers.”
When we’ve understood the meaning of life, and have improved the level of freedom–the level of consciousness energy–we’ve also understood that all the things we’ve encountered in the three-dimensional world are the projection of our internal perceptions. All the obstacles we’ve encountered are clues for us to observe and to learn the true and original obstacles. At this stage, we are “seeing mountains still as mountains, and seeing rivers still as rivers.” This demonstrates that we’ve understood the internal connections among all things that are happening to us. We would understand that all things happening to us in our lives are the projections of our perceptions, perceptions which are obstacles to our understanding. When we realize they are the obstacles, we’d be able to aim at and target them. The uniting of outer projections with inner perceptions is why we say, at this stage, that we are “seeing mountains still as mountains, and seeing rivers still as rivers.”
In Buddhism, the description is much easier, as in the teachings, it is said, “Affliction is Bodhi.” If you are able to turn your affliction into wisdom, you would be regarded as an Arahat. This means that, when a single affliction arises in your mind, you would be able to detect it, and could use your wisdom to overcome that affliction. To conquer your afflictions is to gain wisdom. Whoever does not allow anything else to cause affliction is a true Arahat.
A Bodhisattva is someone who takes on others’ afflictions and tries to conquer them. The afflictions of others become their reason for gaining wisdom and enlightenment. A Bodhisattva has endless number of reasons more than an Arahat for gaining wisdom, and, therefore, his level of wisdom is much higher than that of an Arahat. When we use the term, to generate the “Bodhi mind” or “bodhicitta”, we mean Bodhisattvas who have made a great vow to solve the problems and afflictions of other beings, and take them as their own goal for their own practice and perfection. In doing so, they would be able to reach the maximum level of freedom–that is, the Nth-dimensional perfection.
IV. The Worldly Heart Method – Faith, Vow, Practice and Attainment
Here, I need to introduce one very important concept, that is, how can we, in our three-dimensional world, cultivate and improve the level of freedom of our internal consciousness energy. The method involved is called the Worldly Heart Method, and it has four aspects: Faith, Vow, Action and Attainment.
What does “Faith” involve? All different systems have their own referent for it. In Buddhism, it is faith in the Buddha, and in Daoism, in the Dao. In Christianity, it is in God. And the ultimate faith points to the Nth-dimensional wisdom (N approaches infinity).
In essence, there is no difference between the 0th dimension and the Nth dimension. In other words, the 0th dimension contains all the information of the entire universe, and the connections among the information, and all the wisdom in the universe. We must have such faith that we are all intrinsically self-sufficient. This is true faith. When we truly return to our own high-dimensional space, or, when we truly return to our own 0th dimension, we would be able to experience the situation where we are intrinsically self-sufficient.
Therefore, faith is the number one essence of the Worldly Heart Method. If you don’t believe you are intrinsically self-sufficient, you won’t be able to realize your inner perfection, as “Faith is the source of Dao, and is the mother of all virtues”. Such faith is the true faith. All descriptions are made for the fulfilment of such faith. Such faith, when at its top level, is in unity with the entire universe. However, it is not an exaggeration of pride. With such faith, you would not be belittling yourself, as the pursuit of improvement would drive you. With such faith, you would not be too proud, as you would know all beings in the universe as intrinsically self-sufficient, and you would have the mentality of equality and great harmony.
But having the true faith is not enough. One must also, as the second step, make a great vow. What is a vow? It is a target, something we must have as a goal for our internal improvement.
Have we not all experienced things when we were little that either terrified or extremely puzzled us? Then, when we grew up and looked back at those things, they were so trivial we often laughed at our own naivety. We could do this because we had grown up. This is also true for mountain climbing. In our first attempts, we are worried even by the height of a small mountain. However, after conquering that, and after climbing onto the top of an even higher mountain, the fear we had at the foot of the small mountain seems nothing, even laughable. The great poet Du Fu from the Tang dynasty had written his famous verse, “One day I’ll climb to the top of a summit, and all mountains around me will look so trivial.” If, on the contrary, we were not brave enough to climb even a small hill, we would not even start the journey. And even if we did start climbing, we might be deterred by our own negative thoughts and became tired very easily. Only when we set a clear goal to climb and conquer the mountain will we act swiftly and with great mind power. Such is the power of a vow, that it enables us to climb the mountain with ease, and even with great elegance. This is the importance of a vow. With a great vow and the power generated by it, it would be hard for one not to succeed. With a great vow, we would have more chances of succeeding. There is a saying that, to a person who has a great vow, there is no difficult thing. If we are terrified when faced with a serious matter in life, and cannot overcome our fear, that would only prove we haven’t been through enough–haven’t been challenged by enough–to have made a strong vow. Making a great vow, therefore, is one of the critical steps in life.
In the Diamond Sutra, we read that Sariputra asked the Buddha a question, “In what should a virtuous man or a virtuous woman abide in, and how should they subdue their minds?” Buddha Sakyamuni answered, “For a virtuous man or a virtuous woman who has already generated the mind of Anuttara-samyak-sambodhi, they should abide as such, and should subjugate their minds as such.” This vow–for the attainment of complete, unsurpassed, and perfect enlightenment–is also known as the wisdom of the Nth-dimensional world. In Christian theology, it is called “God be with them.” This is a true great vow, to return to the Kingdom of God, as that Kingdom is the Nth-dimensional space. In Confucianism, we have learned that “the way of the Great Learning is to illustrate illustrious virtue.” The illustrious virtue is the wisdom in the Nth-dimensional world (N approaches infinity). In Daoism, we read, “Heaven and man integrated as one”. This also means that, when we reach the Nth-dimensional world (N approaches infinity), we have reached the summit of all wisdom. Therefore, all great vows point to the highest level of wisdom. In our lives, in our pursuit for wisdom and spiritual improvement, we must not attach to any level that is below the Nth dimension. However, at the same time, we must not neglect any energies and appearances, nor be superstitious about any of them. We must take them as our reinforcing conditions, as they are all ladders for us to improve, and to surpass our limited perceptions and understandings.
After making a vow, the next step is to practice, and to start actions. Whoever intends to get to the top of a mountain, must not stand at the bottom and do nothing. They must, gazing high with their eyes, set out from below with their feet. Furthermore, I’d like to emphasize, they must have “heart actions.”
Why do I emphasize “heart actions”? All actions stem from the heart, or heart/mind. If we couldn’t make improvements in the projection source, and we only worked on the projected images, we could not climb to the top of the mountain in our heart. Therefore, we must take “heart actions”, by using “heart methods.” How can we apply the heart methods in the three-dimensional world? Very simply. First, we must observe and discern. All things happening to us are related to our internal spiritual growth, and to our internal perceptions. Therefore, we must observe and discern.
To observe and discern is to identify the issue. When we identify the issue, we must understand it, and the precondition for doing that is to reflect upon ourselves. The purpose of identifying the issue is to understand what kind of perception and understanding is behind that issue, as all understanding is from within, not from without. If we try to find the reason from without, this process would not help us in our improvement. Only when we seek inwardly, can we find the issue, and it can help us improve. Only after such inward reflection, enabling us to understand the cause of the issue, could we transcend our wrong understanding, and begin to “eliminate karma”. At the very moment we transcend our wrong understanding, we would feel our improvement, and we could establish the connection with the high-dimensional space. At that very moment, we would feel the great joy, like the “Dharma joy” described in Buddhism. Those who have not experienced this cannot understand that this is more valuable than any worldly joy and happiness.
Lives linked up by a chain of such incidents of Dharma joy, would be relaxed, happy, and full of creativity. But always, the purpose of life depends on the situation of the current moment. All practices and cultivations are for the current moment, through which alone the action of the heart enables us to make connection with high-dimensional energy.
There is another important step for the “heart action”–i.e., to constantly make connections with the internal high-dimensional wisdom. Meditation, reciting mantras and sutras, praying, Yoga practices, and other inwardly directed practices, are all kinds of “heart methods”. They are fundamental ways of making connections with the internal high-dimensional wisdom. If we could not engage our internal actions, and we only dwelt at the surface, that would only be low-dimensional practice, and could not solve essential problems. Therefore, the “heart methods” and the “heart actions” are the practices of the higher dimension.
To do such practices, one must be equipped with high-dimensional conditions.
How could we create the high-dimensional conditions in our three-dimensional space? There are five aspects.
First, jing, (净) as in purity. When we have purity internally, we are thoroughly able to make connections with the high-dimensional space.
Second, jing (静), as in tranquillity. Only when the water in a lake is tranquil are we able to see the bottom of the lake; and how it reflects the sun, the moon and the stars. We also need tranquillity in our heart.
Third, jing (敬), as in respect. When we understand that the wisdom in the Nth-dimensional world is endless times more powerful than that in our three-dimensional world, such empowered wisdom becomes our guide to lead us to improvement. We must unconditionally allow ourselves to be subdued by such power in order to transcend all self-attachment and Dharma-attachment. Respect is a must in this regard.
Fourth, jing (镜), as in mirror. If we imagine that we are in the centre of a ball-shaped mirror, in every direction we looked, we would see the image of our self. This helps us to understand how all external things are the projection of our internal thoughts. There is no one in the universe separate from you.
Fifth, jing (境), as in environment and the level of achievement. When we are ignorant and lost we need to create a path or an environment to lead us to long-term progress. For example, when we, as like-minded practitioners, come together for a retreat or a workshop in a certain place, we create a wholesome human environment. We have left the chaos and entanglements of the city, and have created an optimal environment for our cultivation. Therefore, environment is very important for us. At the same time, we must accurately observe the level of our cultivation and improvement if we are to achieve appropriate solutions for our issues. For example, if we are a first grader in primary school, and we have been given a high school level problem, we wouldn’t benefit from the exercise. Thus, the environment and the level of cultivation are equally important in practice, as we know best what can and cannot be achieved at our level and in our environment.
These five aspects are the pre-conditions of the consciousness status necessary for us to enter the high-dimensional space.
After talking about faith, vow, and action, the last aspect is attainment. Attainment is a verified achievement of the truth. Such verification has one pre-condition: to face your true self with your true heart. Only by doing so, can you truly understand your internal perception. If, however, you guard yourself with worldly knowledge, there will be an obstacle between your internal perception and the true image, but an obstacle that you cannot see. When you can face your true self, this reality will present to you your best verification. When you decide with your true instinct what you want to do, and you succeed in doing it, you have thereby become intrinsically self-sufficient. If you failed, such failure could help you identify the obstacle to your understandings, and, next time, you’d be more likely to succeed, and able to overcome your obstacle. We all know another saying, “Failure is the mother of success.” With the pre-condition of a true heart, one can confidently pursue the path of Faith, Vow, Action and Attainment.
Each of the processes of Faith, Vow, Action and Attainment can help us verify that we are all intrinsically self-sufficient. Each verification gives us tremendous faith. In carrying out the cultivation process by using the worldly heart methods, we should start with small things which are not very consequential. By applying our true heart in the practice, we can gradually build up our faith.
On the contrary, if we do not carry out the cultivation process by using the worldly heart methods, we would be puzzled, and we could not even set the correct path of our lives, let alone take any concrete steps on it. Therefore, the worldly heart methods show us the true and fundamental meaning of life, and help us improve the level of freedom of consciousness energy in our real world. Of course, there are many other methods one could take up, as there are many ways described in many different wisdoms and religions. But for those who have not renounced the mundane world in pursuit of life-long cultivation, this worldly heart method will be the way to practice.
Weiss, B. L. (2012). Many lives, many masters: The true story of a prominent psychiatrist, his young patient, and the past-life therapy that changed both their lives. Simon and Schuster.
Inamori, K. (2000). Respect the Divine and Love People: My Philosophy of Business Management. Joan Kroc Center for Peace and Justice, University of San Diego.
Chi-Tim, L. (2003). Daoism in China Today, 1980-2002. The China Quarterly, 174, pp. 413-427. Available at: https://www.jstor.org/stable/20059001?casa_token=TJp-Rlatr2YAAAAA%3AMXkLmrXZsvL2BNbOqdTeov28_Ct9KELje0kKbs5uBczDQzOnqVyMlEeKE6sq4S4awSxweoW3GxHZKQqzQIU5zxwEt_R6MmZChNWcJ4O1b39JKU-f9V8&seq=1#metadata_info_tab_contents [Accessed 19 August 2020].