Now let’s look at the term “ding-guan”. This is an interesting term that is quite similar to “qing-jing” (see previous blog). In fact, it’s just a different way of describing the same energetic experience, although I think it provides additional perspective.
Laozi did not use this term, but he did use each character individually. Chapter 37: “Without desire, there is calm, and all under Heaven will settle (ding) of itself.” Chapter 16: “Remaining utterly calm, the myriad things merge together; I thereby observe (guan) returning.” The Tang-Dynasty Ding-Guan scripture describes a gradual method of settling into calm observance.
The character for ding (定) shows a person under a roof. It means to put something in its place, to confine or fixate. Ding is sometimes used to translate the Buddhist word Samadhi – one-pointed concentration. So it also means to concentrate, to focus, or to reach a state of non-arising pure awareness. I can’t think of a single word to perfectly translate ding, but how about “stability”.
The character for guan (觀) shows a heron watching something. Perhaps a fish, perhaps open space. Like its sharp bill, its awareness is penetrating. So guan means to adeptly observe or notice phenomena. Guan is also the term for Daoist temple – a platform for observing reality. Let’s translate it as “gaze”.
Ding & guan individually describe opposing poles of awareness – we can subdue the fire or we can direct it outward; together they describe a state of stable, uncontrived awareness. Neither held down nor projected outward but nevertheless stable & open. Calm & clear.
While it is possible to treat ding as a goal, in Laozi’s wuweidao we see it as something that just happens of itself when we calm down. We don’t want to approach ding with effort. When it arises of its own, it’s an easy, reliable base, providing root-power to our practice. My Zen teacher (Zen Master Seung Sahn) always said pursuing one-pointed concentration is a mistake. Too much focus obstructs our view. When we calm down and relax into our base, qi effortlessly stabilizes and gathers into a nice ground for sitting.
It’s also possible to over-emphasize observing as a method – like schools that promote “mindfulness”. What a burden. Observing in wuweidao is not something we have to “do” – if we remain calm and present, we cannot help but notice the myriad activity in our senses, emotions, and mind. Things come & go of themselves; we don’t have to actively watch them come & go. Compulsive mindfulness is destabilizing, so let’s give it a rest.
While it’s helpful to look at ding & guan separately, in reality they are different ways of describing a singular experience. If this sounds like a precarious balancing act, then I have not described it well. From the perspective of our tradition, ding-guan is not something we achieve by effort. Actually effort obstructs our experience of ding-guan. Laozi’s method requires neither intense concentration nor compulsive mindfulness. We settle into our posture, breathe naturally, and maintain an open gaze. This is our formal method of sitting meditation. Practicing regularly over a period of time, this method reveals the inherent presence of ding-guan. We don’t have to reach to get there – just stay where we actually are.