YIN XI THE GATEKEEPER – 2 –

THE SECOND SECRET


The door to Dao is open,

But it is not accessible.

I have never heard anything like it.

Yin Xi the Gate Keeper.

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Yin Xi originated  – just as Lao Zi – from the ‘Preceding Heaven’.  Both of them were sent to the earth to show the Way towards Dao to us, human beings. Their entire ‘being’ forms as it were a connecting path between our world and the Unity. They are guards of this Gate, because although it is always open, only the human being in whom duality has become One, can pass through it.

About this Yin Xi says the following:

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What is Dao?

Dao cannot be expressed in words.

Through our thinking, we cannot know it.

One can only reach Dao after the thoughts and ideas have been transcended.

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Every sent-one is a Gate Keeper.

Their wisdom and insights emanate from a power of extremely high vibration, not bound to time and space. This power is not connected to time and therefore still resounds after ages. It activates an inner responsive station, which lies in our heart: the rose, the spark of Dao. This is the second secret of the Gate Keeper.

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From the Rose, the spark of Dao, we receive an invitation to follow the Gate Keeper, to begin the path towards the non-nameable that has never left us, but that we lost out of sight. Yin Xi directed a spiritual community. He put down in writing the lessons that he gave to his students. This work has been preserved until this very day and has been re-published in China. On the image next to this text you see the cover of such publication. In the book he directs himself at all times in a very practical way to his students. For instance he draws our attention to the following:

Cover Book Yin Xi

Our person is not our true home.

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With respect hereto, Yin Xi refers to the not-nameable, which is the true nature of all that exists. Its core lies in the Center of a large energy body. Daoists call this together ‘a microcosm’. We, as temporary human beings, live inside this timeless energy body. We identify ourselves with our personal thinking, feeling, willing and awareness, which are all equally of a temporary nature. We experience the entire microcosm as ‘our own. We take good care of it so that everything in it takes the best course; that is, understand this well, for our personal desire.

A human being strongly focusses on himself and his own needs. However, with respect to Dao this attitude really is a hindrance on the path. Therefore Yin Xi presented the followings words to his students:

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Dao cannot be reached by willing and acting.

Dao cannot be reached by chasing after it.

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In order to reach something in this world, we need to strain ourselves: as a person we then become more.

In order to reach Dao, it is necessary to let go of all this; as a person we then become lesser.

However, the paradox herein is that in this striving our own person stands in the way. Almost every seeker for Dao begins his, her, path based upon the person. But this is the cause that he or she gets stuck in oneself.

Just as someone once said: ‘I completely realize how important it is that I get lesser, I therefore do the utmost for as much as I can, but still I do not succeed. What am I doing wrong?’

Dao is not one of the ten thousand things and can therefore not be reached with one of the means of this world, like our I.

Because we are living in a temporary, dual nature, we are used to compartmentalize everything in what we refer to as ‘good’ and ‘not good’.

We are chasing the first one and the second one we reject with all our might. But before we realize it, we have also compartmentalized Dao. The timeless  non-nameable is then made part of duality.

Right away, Dao seems for us as vanished.

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Yin Xi clarifies that in order to reach Dao a completely different life attitude is required. It is a way of living in which not our temporary person has a central place, but the Dao-nature which is in our hearts. The power that emanates from it helps us to liberate ourselves of all those temporary things that we have been incorporating as our own. This power helps us to become aware of the fact that we have an opinion about all those ten thousand things. We have divided them into things that are ‘good’ when doing them, and things that are not, and based upon that we have divided them into ‘good’ and ‘evil’. Thus we have created opinions about all this.

The paradox however is that the temporary human being learns to open up for the power of Dao, without expecting any result. There is merely complete openness, without wishes, without desires. 

This way of living is called wu wei, also translated as ‘egoless acting’.

Through wu wei (or the endura) we arrive as naturally in our true home. Slowly but steadily.

That natures forms our true home.

Already 2500 years ago Yin Xi summarized this in a very concise way.

Both Lao Zi and Yin Xi were facing the task to offer a guide line to every person who opened up hereto. Nowadays this is still as topical as it was in those days:

Yin Xi spoke to his students:

The attitude of the Sage with respect to Dao

is like an arrow that is shot without preference or dislike or aversion.

Only when the Sage denies his personal will,

the arrow can follow its own course.

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