In this all-new translation, Wu Hsin reiterates three key points. First, on the phenomenal plane, when one ceases to resist What-Is and becomes more in harmony with It, one attains a state of Ming, or clear seeing. Having arrived at this point, all action becomes wei wu wei, or action without action (non-forcing) and there is a working in harmony with What-Is to accomplish what is required. Second, as the clear seeing deepens (what he refers to as the opening of the great gate), the understanding arises that there is no one doing anything and that there is only the One doing everything...

Wu Hsin repeatedly returns to three key points. First, on the phenomenal plane, when one ceases to resist What-Is and becomes more in harmony with It, one attains a state of Ming, or clear seeing. Having arrived at this point, all action becomes wei wu wei, or action without action (non-forcing) and there is a working in harmony with What-Is to accomplish what is required. Second, as the clear seeing deepens (what he refers to as the opening of the great gate), the understanding arises that there is no one doing anything and that there is only the One doing everything through the many and...

Solving Yourself: Yuben de Wu Hsin focuses on the transcendence of the body and mind, which results in sudden insight into one's true nature. It produces an involuntary reversion to one's essence, a clear seeing that there is no place that one can call the center or a reference point here. There is nothing substantial that would allow one to declare 'This is where I begin, this is what I really am.' It is the recognition that what one is is nothing perceivable. Solving Yourself is unique in that it is structured in the format of daily contemplatives. The Yuben or Compendium of the Master's...

In this sampler from The Lost Writings of Wu Hsin, the master stresses three key points. First, on the phenomenal plane, when one ceases to resist What-Is and becomes more in harmony with It, one attains a state of Ming, or clear seeing. Having arrived at this point, all action becomes wei wu wei, or action without action (non-forcing) and there is a working in harmony with What-Is to accomplish what is required. Second, as the clear seeing deepens (what he refers to as the opening of the great gate), the understanding arises that there is no one doing anything and that there is only the One...

Wu Hsin focuses on the transcendence of the body and mind, which results in sudden insight into one's true nature. It produces an involuntary reversion to one's essence, a clear seeing that there is no place that one can call the center or a reference point here. There is nothing substantial that would allow one to declare 'This is where I begin, this is what I really am.' It is the recognition that what one is is nothing perceivable. The book is unique in that it is structured in the format of daily contemplatives. The Yuben or Compendium of the Master's Aphorisms can act as a stimulant;...

Trying to grasp the teachings of Wu Hsin is like trying to grasp the wind in the palm of your hand. While they are as refreshing and fragrant as a fresh breeze, they can also be as devastating as a wildfire. Wu Hsin doesn't provide answers to the questions of life because life is its own answer. It is what-is. It moves, it flows, it breathes itself into and through everything. Instead, the writings of Wu Hsin expose, without compromise, the fundamental misconception that there is something called an individual that needs to find something else outside of itself. Admittedly, the sense of being...

In this final volume, Wu Hsin continues his onslaught on the seemingly known while providing new insights into the mystery called Awareness. One aspect that does not receive a lot of attention is that the reader should approach Wu Hsin with unwavering trust. Set aside all notions of what is already known and evaluate this message on the merits of its resonance with the reader. The math teacher is not questioned that 2+2 =4; it is taken as a priori.

Mindless Understanding is Wu Hsin's clearest explanation of all that is and all that seems to be. For the first time, he directs our attention to what he refers to as the Energy. All that one can perceive is the movement of this Energy in the Conscious Presence that one is. There is nothing other than this Experiencing, and all things that spring from It are Its experiences. The painter is in every painting.

With No Other to Each Other, Wu Hsin raises the bar. No longer content to speak about the transcendent, he now addresses the immanent, clarifying that it is included in the transcendent. Such a view provides a resolution of the seeming incompatibility between the One and the many that has plagued philosophers since the beginnings of philosophy. It reminds one of the analogy of the fire and its sparks: the sparks that come off of a fire are both the same as that fire and different from it. They are the same insofar as they came from the fire, and are constituted by the same substance as fire....