Cultivation is a process of both establishment and dissolution.
A student once asked me an interesting question. He said, “My former teacher insisted I had to make mudras during meditation, and my posture had to be very strict. Even when my legs were numb and aching, I had to endure it. But with you, there are no such requirements. So… who’s right?”
Indeed, along the spiritual path, we may encounter a wide variety of practices. But as ordinary people, it’s difficult to truly discern a teacher’s state of realization. Still, during certain stages, we do need to rely on others to help us see the path ahead. So how do we navigate this?
Actually, it’s quite simple. First, we need willpower — a sincere intention. No matter what initially brought you to spiritual practice, once you’re on the path, you must continuously refine your intention. Ultimately, the goal of cultivation is to attain great freedom — to liberate both the body and mind. We often read in scriptures about "observing Avalokiteśvara," but in truth, most of us are observing non-liberation. So aligning your purpose is essential.
Once your intention is clear, it transforms into a deep inner vow — and this vow becomes a bridge between you and your higher self or non-worldly teachers. Remember: the higher version of you wants to awaken even more than your current self does. This connection opens the path, attracts supportive energies, and increases the chance of meeting your true worldly teacher.
Secondly, it’s important to realize that cultivation is not static — it’s a dynamic process, one where we establish something, only to transcend it later. This is what we mean by "borrowing the false to cultivate the true."
So what is “false”? The body, and everything we perceive through the five senses. Anything that can be “established” in this world is ultimately impermanent — and must be let go.
Take chakras, for example. In the early stages of energy work, they’re very helpful tools for purifying and sensing the energetic system. But as the qi channels open and integration deepens, the chakras begin to disappear — they merge. Eventually, you stop even thinking about using them. This process — of initially perceiving the chakras, working with them, and finally transcending them — is a clear example of building something just to dissolve it.
The same applies to the meridians. As the microcosmic and macrocosmic orbits clear, energy gradually concentrates into the central channel. When the central channel fully opens, the whole body shifts from a dualistic (Taiji) state to a non-dual (Wu Ji) state. Eventually, even the central channel dissolves. This is the path of returning to source — through constant establishment and dissolution.
Knowing this, we come to understand: at different stages of practice, methods and even definitions change. What is “right” at one stage may seem irrelevant at another. In hindsight, some techniques may appear completely unnecessary.
So for householders and solitary practitioners who can’t always stay close to a teacher, methods like “directly pointing to the mind and seeing one’s nature” (as in Chan Buddhism) can be hard to apply. This is why self-awareness becomes crucial — understanding yourself, then finding methods that suit your current stage.
Of course, if you do find a teacher you trust, it’s wise to wholeheartedly follow their guidance during that period. It can save you many detours.
Any method — try it, observe its effect. If it works, use it. If it doesn’t, move on. The deeper you go, the simpler the path becomes. In the end, the Great Way is indeed simple.