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This light is not visible, it is mind. The mind is aware, miraculously aware. The light of the mind is not created. It is not attributable. This is the meaning of selflessness. Not created, awareness simply the awake quality of mind, not self, there is no attributability to being or not-being. No being, no self. Therefore selflessness, in this sense, is not a moral parameter in which the nonpsychological (spiritual) can be considered. Such spiritual nature is one's true identity, that being selflessly aware, whether one knows it (and uses it according to reality directly) or not (therefore using ignorance of the real to deal with delusion directly). Either way, the light is one. Karmic or enlightening activity is dependent on the refinement of one's seeing. The light is itself seeing. In karmic terms, action is thought derivative of the personality identified as an absolute self. In spiritually adaptive terms, enlightening activity is simply seeing in accord with reality, depending on the potential inherent in the situation itself. Therefore, the person (in such people) isn't acting relative to the person, but relative to the potential inherent in the situation itself.
As for the "secret", the psychological apparatus of the being that is going to die is the nexus of self-refining practice, since one's habituation to its sphere of activity is the limiting factor in availing oneself of the wholeness of mind alone, that is, one's affinity to the naturally transcendent spiritual function of the expression of enlightening being. Refining practice is simply forgetting to use mind to reify the person by such habit-awareness. Just this is properly to be considered "turning the light around." In so doing, which is a matter of seeing alone (without employing habit-consciousness reifying the idiosyncrasies of the psychological pattern-awareness perpetuating the illusion of the personal self), one eventually stops using the light to reify this false self and slowly "becomes" the light.
This is not really woo-woo at all. Following the light of creation unawares and acting in accord with its psychological momentum (karma) results in perpetuating one's bondage to the habit-consciousness of human consensus of all time. Should one reverse the light and shine it on its source, one gradually comes to enter its inconceivable (nonoriginated) unity.
The Secret of the Golden Flower is an ancient document unveiling the proper use of the very essence of awareness to deal directly with the essence of reality without intermediary. How? Essence is the nature of reality; it is also the essence of delusion. Essentially, reality and delusion are not different. It is simply a matter of seeing. To the degree one sees in terms of unity, there is relatively no (absolute) personal self to posit situational (karmic) result vis-a-vis the personality, because energy relative to the person was not existent. This is the real power of not using thought relative to self-reification to adapt to situational potential. Reality and delusion even look the same. Reality is one; there is only one mind, not two.
The document used by Jung and others not only misses the thrust of the authentic transmission of the teaching, it is a very poor iteration used by various "altered-consciousness" cults in China, and subsequently, it seems, in the West as well.
Add to that, the fact that the European literati had heretofore almost no grasp of authentic transcendent knowledge in terms of even western tradition, much less an utterly foreign world view long established through bodies of ancient wisdom imbedded in the Kashmiri, Tibetan and the northern and southern Chinese spiritual canons and lineages.
Even so, as Thomas Cleary admits in his translation of the Secret of the Golden Flower (T'ai chin hua tsung chih) ISBN 0-06-250193-3, we are utterly indebted to Richard Wilhelm's German translation first published in 1929 (and quickly followed by the English volume) both with extensive commentary by C.G.Jung. Unfortunately for Jung, he did not know that the text was of very poor quality.
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