Daoist Master Liu Ming Rui (1839—1933)

In the 26th year of the rule of emperor Guangxu (光绪) – which corresponds to the Western year 1900 – after living for many years in cultivated seclusion at the ‘Secondary Canal Village’ (次渠村 – Ci Qu Qun) area of eastern Beijing, Liu Ming Rui attained complete transcendence of the physical body, and became a truly ‘non-knowing’ (无知 – Wu Zhi) person. He passed away at the age of 93 and is considered a 20th generation Grand Master of the Namo School.

Scholar Cen Xue Lu (1882-1963) – Xu Yun’s Editor.

‘Cen Xue Lu led an extraordinary life. He was directly involved within the Nationalist political and military movement that sought to end the imperial order and establish a modernisation of China very much in the Western model. He developed a reputation for sound and accurate scholarship, and later in his life became very interested in the Buddhist religion. He participated directly in the war against Japanese imperial aggression inHong Kong, and after 1949 assisted in the preservation of the Xu Yun biographical text. His diligence in the task of developing it allowed a Chinese readership to remember and learn about Xu Yun – at a time when Chinese traditional culture was being destroyed. This text, when translated into English (and other European languages) swept through a receptive Western world, bringing the life of Xu Yun to a new audience. Cen Xue Lu not only edited the Xu Yun text, but also protected it from external attack. His contribution to the preservation of Xu Yun’s memory is pivotal and vital. Without Cen Xue Lu’s presence in the world, it is unlikely that the Xu Yun text would have survived as it has to the present day. In this achievement, Cen Xue Lu should be remembered with respect.’

The Transformative Psychology of Enlightenment.

‘Psychology in the West is a relatively new field of study. As such, there is no ‘one’ agreed approach to the theory of ‘mind’ in the Western tradition. Viewpoints vary from that of the neurologist, who views every attribute of human, conscious creativity as being nothing more than a mixture of chemical reactions and electrical impulses, to the psychotherapist, who works with the thought processes, so as to achieve a ‘balanced’ and culturally ‘agreed’ state of mind. Needless to say, virtually every other view of the mind fits somewhere inbetween these two broad perspectives. This dissertation will examine the many facets of the mind, as viewed from both the Western and Eastern traditions and the consequence of this combined knowledge for the modern and post-modern human condition.’

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