A ‘咒语’ (Zhou Yu) is a device found within Daoist practice which may be translated as ‘magic formula speech’, and often described by the Indian
Evidence for a type of Buddhism ‘pre-existing’ the birth of the historical Buddha, however, might exist in the Brahmanic teachings of the Upanishads. In the Kathakopanisad, a doctrine is critically described that does not accept the concept of a central and eternal ‘atma’, but which instead advocates a theory of ‘separate elements’ (prthag-dharman pasyati).
Therefore, it must be truthfully stated (as Plotinus does), that a continuously changing beauty exists beyond any concepts of ‘static’ beauty, and that such a beauty with regards to that which lives is ‘beautiful’, but that even that which is ‘dead’ is also ‘beautiful’ when viewed in a certain way. Although Plotinus advocates (for a time) a ruthlessly ‘looking within’, he does not permanently ‘reject’ the physical world he strives to ‘look beyond’.
‘However, within China the Ch’an school of Buddhism has always embraced martial cultivation within the context of a thorough mind development. Certain Ch’an temples – such as the Shaolin – have become very famous, but in reality many Ch’an temples have facilitated martial practice all over China. However, martial practice within the body is acknowledged as actually occurring within the mind itself, and it is through the mind that physical mastery is developed. Within the Ch’an tradition, there is no duality between the mind, body or environment, as all things arise and pass away within the mind. Martial perfection is nothing other than realising the Mind Ground.’