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Door to All Wonders
Application of the Tao Te Ching

Mantak Chia
and

Tao Huang

Edited by:

Dennis Huntington

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Editor: Dennis Huntington

Editorial Assistance: Colin Campbell Design and Production: Saniem Chaisarn Illustrations: Udon Jandee Project Manager: W.U. Wei

© North Star Trust

First published in May 2002 by:

Universal Tao Publications 274/1 Moo 7, Luang Nua, Doi Saket, Chiang Mai, 50220 Thailand Tel (66) (53) 865-034 & 495-596 Email: universaltao@universal-tao.com Web Site: www.universal-tao.com
ISBN: 974-88307-9-9 Manufactured in Thailand

All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without the express written permission from the author, with the exception of brief quotations embodied in critical articles and reviews.

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Contents

Contents
Contents................................................................................... i About the Authors Mantak Chia ........................................................................ vii Tao Huang ........................................................................... xi Acknowledgments ................................................................ xii Preface..................................................................................... xiii Words of Caution..................................................................... xx Editor’s Introduction: Taoist Bone............................................. 1 Taoist Collaboration.............................................................. 1 Reference Base of Chinese Mystical Culture ................... 3 Biographical/Cultural Resources .................................... 3 Cultural Orientation ......................................................... 3 Prophecy in his Family Graveyard—Destined to be a Healer or Shaman ............................................ 4 Previous Incarnations ...................................................... 4 Chi Kung Practice—Healed his Physical Problems ....... 4 Heart-Sealed Awakening Through Lao Tzu..................... 5 26th Lineage of the Dragon Gate School......................... 7 Master Chia’s Lineage, Longevity, and Immortality ........ 9 Education and Body Wisdom .......................................... 11 Taoist Bone: Spiritual Will..................................................... 13 The Story.......................................................................... 13 Inventing the Story ........................................................... 14 Spiritual Will ..................................................................... 16 Background of Developing the will to Live........................ 16 Master Chia’s Life, Different but Parallel ......................... 18 Quest for the Secret Code .............................................. 19 Story of the Just-Born-Baby and Just-Deceased-Old-Man 21 I Ching/Genetic Code Summary......................................... 23 Purpose ........................................................................... 23 Perspective ..................................................................... 24 I Ching Lines, Diagrams, Trigrams and Hexagrams........ 25 I Ching Divination Process ............................................. 27 DNA Notes, Basic Concepts and Vocabulary ................. 28 Concluding Comments ................................................... 32 Taoist Practices Infused with the Virtue Energy of Te ........ 34 Reference Source ............................................................... 36
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Contents

Chapter I Wordless Uttering Sound: Tao................................................. Defining the Tao ................................................................... Communicable Tao.......................................................... Inner Voice ....................................................................... Incommunicable Tao ....................................................... Connection In-Between .................................................. Usefulness of In-Between ............................................... Nature of the Tao ................................................................. Tao: Beyond the Senses ................................................. Knowing of the Origin of the Tao: Thus ........................... Empty Harmony – Action of the Tao .................................... Returning ......................................................................... Bellows – Function of the Tao ......................................... Bellows-Like Meditation ................................................... Mystic Female – Source of the Tao .................................... Water – Symbol of the Tao .................................................. Lao Tzu and the Tao ............................................................ On the Tao ....................................................................... Discipline ......................................................................... Teaching and Learning .................................................... Warning ........................................................................... Advice .............................................................................. Chapter II Sensory Perception................................................................. How We Perceive ............................................................... Spiritual Sensitivity .......................................................... Development of Five Senses .......................................... Meditative Perceptivity ..................................................... Sensory Receptors ......................................................... Vulnerable Sensory Organs ................................................ Mawangdui Text ............................................................... Five Elements – Sum of Stimuli ...................................... Pressure upon Five Senses ........................................... Stop Victimizing your Sensory Organs ............................... Away from Motivational Stimulus .................................... Being Productive: Ego’s Weapon ................................... Sickness of our Persuasion ................................................ Idea of Ownership ...........................................................
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37 37 38 39 40 41 41 42 43 43 45 46 48 50 53 54 55 55 56 56 57 58 59 59 60 62 69 70 71 71 73 74 76 76 77 78 78

Contents

Be Content with Enough .................................................. 80 Beyond Persuasion ............................................................. 82 Chapter III Walking the Way: Spiritual Cultivation...................................... 84 Chinese Psychospiritual Somatology ................................ 86 Historical Picture ............................................................. 86 Three Mystic Fields ......................................................... 88 Two Openings ................................................................. 90 Reactionistic Map............................................................. 92 Two Orbits ....................................................................... 96 Heart of Troubles ................................................................ 98 Carnal Body – Root of Trouble ........................................ 98 Formula for Six Organic Systems ................................... 100 Desiring Heart – Owner of the Troubles .......................... 110 Frolics of Five – Animals (Wu Chin Xi)............................ 111 Vitalizing the Body ............................................................... 114 Emotional Mood – Activation of Troubles.......................... 115 Formula of Five Emotional Colors ................................... 116 Chapter IV Embracing Oneness................................................................ 119 Perceptual Unification of the Oneness ............................... 121 Taoist Approach ............................................................. 122 Scientific Manipulation ..................................................... 125 Belly – Energetic Bank of Oneness ................................ 127 Fungi – Food of Oneness ................................................ 127 Vision of Oneness .......................................................... 128 Psycho – Spiritual Unification ............................................. 129 Biophysical Oneness – the Androgynous Self ................ 129 Psycho-Spiritual Oneness – the God-Like-Self............... 131 Mystic Female ................................................................. 132 Nature and culture of Psychospiritual Oneness.............. 134 Three Oneness ............................................................... 136 Power of Keeping the Oneness .......................................... 138 Oneness-Child of the Tao ................................................ 139 Outcome of Cultivation .................................................... 141

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........................ Wu Zheng .......... Xian .............. Non-Dualistic Mentality .................................................. Quality of Sage’s Life.......................................................................... Capacity of Kind Action ..................... Ji Te .......................................................................... Entering the Mystical Te ....................... On Water ......................................................................................................................................................................................................................................................... Embracing the Simplicity ................................. Cultivation upon Kind Action .......................................................................................................................................The Only Measurement ............................. Wisdom of an Old Boy....................................... Accumulation of Kind Action ..... Use of Language..... Nature of Cultivation...................................................................................Contents Chapter V World of the Sage............................................................................................................................................................. Richness of Frugality . Nature of Kind Action ............ Sage’s Physical Condition........................................................................................................................................................................... 143 143 145 146 150 150 152 153 154 157 157 159 160 161 163 163 163 164 167 168 168 173 174 174 175 176 177 179 180 182 182 184 186 -7- ...................................................... Chapter VI Uplifting Te................................................................................. What is a Sage? .... Accumulation of Te ....................... Pursuing the Tao .............................. Humiliation ............... Kind Action ....................................................................................................................................................... Equilibrium of Kind Action ........................................ Calming the Mind ....................................................................................................................... Suffusion of Self................................................... Shan ................................... Sage’s Mental Condition .............................................. What is Kind Action?....................... Capacity of Natural Rejuvenation............................. Uplifting Te ........................................................... Wu Wei ...................

................................................................................. Moving Along the Living Reality ............................................................. 195 The Formula before the Fear........................................... 193 How to Love People ................ 207 Widow or Orphan? ............................................ Reasoning.............................................................. Walking through the Death ........................................ 201 Military ........................................................................... 193 What are “People”? ............................. 197 Ways of Governing the Country.............................................................................................................................................. 200 Military ......................................................... 207 Supportiveness of the Tao ..................................................................................... Lasering into Immortality.... Visioning Immortality ... 209 210 210 211 212 213 214 214 215 217 219 221 221 222 223 224 -8- ..................................................................... To Suffice Oneself with Presence........................................................... 195 How to take care of People ............................... Tapping the Gate of Longevity ............................................ 197 Nature of a Country........Strong Army ......Contents Chapter VII Between Palace and Temple...................................................... Open to Longevity ........................ 201 Nature of War..................................... 206 Kingship ............. 205 Military Strategies ................................ 207 Chapter VIII Longevity and Immortality...................................... 197 Governing the Country .......................... You Choice Matters.. Distilling the Mental Clouds ....... Reversing the Process of Entropy........................................... 204 Mentality of Winning ......................................................................................................... Out......................................................................................... 196 Practical Success ......................... 188 Loving the People........................................................................... Nature of Changing ............. From Longevity to Immortality .............................................................................................. Reconnecting the Source of Longevity................................................................... 199 Mutual Existence of Countries ................... Calling upon the Valley Spirit ........................................................................................................................

................................................... 235 Establishing a Trusting Environment .................. 271 Universal Tao System Overview.....................................................................................................................Contents Chapter IX Faithfulness....... 242 Appendix II Binary System and I Ching ................................................................ 230 Quality of Speech ..................................................................... 236 Faithfulness ......................... 225 Initiative Engagement of Faithfulness: Speech ................................................................................. 237 Virtue of Faithfulness ..................................................................................................................................... 232 Speechless Action ........................................ 228 Nature of Speech ................................................. Overview 1—35 -9- .................... 237 Beyond the Transformation of Life................................... 233 Trustworthiness ................................................... 235 Mechanism of Trust ........ 239 Appendix I Lao Tzu’s Tao Te Ching .............................. 235 Way of Trustworthiness ........................................................ 228 Character of Speech ................ 237 God of our Spirit .................

Since childhood he has been studying the Taoist approach to life. . His mastery of this ancient knowledge. has resulted in the development of the Universal Tao System which is now being taught throughout the world.About the Aithors About the Authors Mantak Chia Master Mantak Chia Master Mantak Chia is the creator of the Universal Tao System and is the director of the Universal Tao Center and Tao Garden Health Resort and Training Center in the beautiful northern countryside of Thailand.10 - . enhanced by his study of other disciplines.

Years later. Congress of Heaven and Earth and Reunion of Heaven and Man. how to open the other Six Special Channels.11 - . Buddhist monks taught him how to sit and “still the mind. Master Chia studied Western anatomy and medical science for two years. Master Chia also studied at this time with Master Pan Yu. He was then taught Tai Chi Chuan by Master Lu. Mui Yimwattana in Thailand. a senior classmate named Cheng Sue-Sue introduced him to his first esoteric teacher and Taoist Master. he learned traditional Thai boxing. and how to develop the Steel Body. Master Chia began his studies of the Taoist way of life in earnest. To understand the mechanisms behind healing energy better. He learned the closely guarded secret of the organs. he studied with Master Cheng Yao-Lun who taught him the Shao-Lin Method of Internal Power. Master Pan Yu also taught him about the exchange of Yin and Yang power between men and women. As he studied Inner Alchemy further. While pursuing his studies. He learned how to circulate energy through the Microcosmic Orbit and. He learned to pass the life force energy through his hands also. Master Cheng YaoLun’s system combined Thai boxing and Kung Fu. who taught him Kundalini. glands and bone marrow exercise known as Bone Marrow Nei Kung and the exercise known as Strengthening and Renewal of the Tendons.About the Aithors Mantak Chia was born in Thailand to Chinese parents in 1944. He was soon able to clear blockages to the flow of energy within his own body. so that he could heal Master Meugi’s patients. whose system combined Taoist. At this point. Buddhist and Zen teachings. Yoga and broader levels of Tai Chi. when he was a student in Hong Kong excelling in track and field events. Taoist Yoga and the Buddha Palm. he managed the Gestetner Company. Sealing of the Five Senses. It was Master Yi Eng who authorized Master Chia to teach and heal. he learned the Enlightenment of the Kan and Li. When Mantak Chia was in his early twenties he studied with Master Meugi in Singapore. Master Yi Eng (I Yun). who soon introduced him to Aikido. a manufacturer of office equipment and became well acquainted with the technology of offset printing and copying machines.” While still a grammar school student. When he was six years old. through the practice of Fusion of the Five Elements. A while later. He then learned Chi Nei Tsang from Dr. .

About the Aithors Using his knowledge of Taoism. indoor Tai Chi. Internal World Class Weight Lifting Hall and complete 8 Court Recreational Facilities. He presents the Universal Tao System in a straightforward and practical manner. Universal Tao Centers and Chi Nei Tsang Institutes have opened in many locations in North America. . In 1994. where in 1979. where he had begun construction of Tao Garden. at a dinner in San Francisco. combined with the other disciplines. Master Chia was honored by the International Congress of Chinese Medicine and Qi Gong (Chi Kung). Master Chia began teaching the Universal Tao System. He eventually trained other Instructors to communicate this knowledge and he established the Natural Healing Center in Thailand. He uses a laptop computer for writing and is totally at ease with the latest computer technology. Master Chia is a warm. Master Chia has taught tens of thousands of students throughout the world. the Universal Tao Training Center in Chiang Mai. who named him the Qi gong Master of the Year. Since then. He is the first recipient of this annual award. Asia. Master Chia estimates that it will take thirty-five books to convey the full Universal Tao System. friendly and helpful man who views himself primarily as a teacher. two open air Simple Chi Kung Pavilions. 2000. 1990. and Australia. while always expanding his knowledge and approach to teaching. he decided to move to New York. Master Chia moved back to Thailand. He has trained and certified over 1. he opened the Universal Tao Center. creating a complete environment for the higher level Taoist practices. Pakua Communications Center with a complete Taoist Library. Master Chia continued his studies in the Wu system of Tai Chi with Edward Yee in New York. In June. In December. the Tao Garden Health Resort and Universal Tao Training Center was completed with two Meditation Halls. Europe. Five years later. 2002. the Immortal Tao practices will be held at Tao Garden for the first time using Dark Room technology. Tao Tao Yin and Chi Nei Tsang Hall. Tai Chi Natural Swimming Pool. In February. During his years in America.12 - .200 instructors and practitioners from all over the world.

Czech. Bulgarian. Portuguese.1986 Healing Love Through the Tao: Cultivating Female Sexual Energy .1990 Chi Nei Tsang: Internal Organ Chi Massage .published by Harper Collins Tao Yin . German.1984. Greek. Hebrew. Polish. Japanese.1986 Iron Shirt Chi Kung I . Danish. Dutch. English. Wei . Serbo-Croatian. Slovenian. Lithuanian.published by Harper Collins Cosmic Healing I . . Russian.2001 Cosmic Healing II co-authored with Dirk Oellibrandt . U.2002 Many of the books above are available in the following foreign languages: Arabic.1993 The Inner Structure of Tai Chi co-authored with Juan Li 1996 Multi-Orgasmic Man co-authored with Douglas Abrams 1996 .2002 Elixir Chi Kung . Hungarian. Taoist Ways to Transform Stress into Vitality -1985 Chi Self-Massage: the Tao of Rejuvenation .1989 Fusion of the Five Elements I .2001 Door of All Wonders co-authored with Tao Haung . Romanian.1990 Awaken Healing Light of the Tao . Korean.About the Aithors Master Mantak Chia has previously written and published these twenty-three Universal Tao books: Awaken Healing Energy of the Tao . Italian. French. Indonesian. Spanish and Turkish editions are available from the Foreign Publishers listed in the Universal Tao Center Overview in the back of this book.1999 Chi Nei Tsang II .2000 Multi-Orgasmic Couple co-authored with Douglas Abrams 2000 .1983 Taoist Secrets of Love: Cultivating Male Sexual Energy co-authored with Michael Winn . Malaysian.13 - .1986 Bone Marrow Nei Kung .2001 Sexual Reflexology co-authored with W.

14 - . After returning to China a year later. He began chi kung practice during his teenage years. right after the Cultural Revolution. He is the author of Laoism. He may be contacted by email: taohealing@aol. In previous incarnations he was twice a Buddhist and spent two lives as a native Indian spiritual practitioner. But instead. Valley Spirit. Tao Huang was destined to be a healer or shaman according to the prophesy revealed in his family graveyard. Yellow Court. and healed his physical problems. He is currently working on the Taoist Trilogy. inner alchemy.About the Aithors Tao Huang Tao Huang was born and grew up in Dingxi (Settling West) County in Northwest China. His biography was recently published (2000) in the Ways of Spirit. While visiting the United States at the age of 24 on an exchange program. and mystic practice.com Telephone: (216) 521-9779 Mail: Tao’s Healing Art 14419 Detroit Ave. and the teachings of the eight spiritual meridians. he searched for a temple to begin his Taoist pursuits. Ohio. on the winter solstice of 1988. He is now a Taoist practitioner managing his Tao Healing Arts center in Lakewood. he found Taoism among other spiritual disciplines. Lakewood. the Complete Teachings of Lao Zi. Ohio 44107 USA . He came to the United States as an immigrant in 1990 to present the teachings of Laoism and practices of Taoism under the spiritual name. Jing. Qi and Shen. and received the teachings of talisman. such as Christianity and Buddhism. Later. he had his heart-sealed awakening through Lao Tzu to live and preach Taoism in the West. he was ordained into the 26th lineage of the Dragon-Gate School.

as well as his ideas for the cover. and Saniem Chaisarn. We appreciate his research and great labor. Photographer. We thank especially Marion Knabe for her many times of editing over the past three years before the draft reached Dennis’s hand. As always. Illustrator. as well as thanking our Senior Instructors. We wish to thank Dennis Huntington for his editorial work and writing contributions. in the form of an unbroken oral transmission. We offer our eternal gratitude to our parents and teachers for their many gifts to us. Udon Jandee. We wish to thank Colin Campbell for his editorial contributions on the revised edition of this book. their contribution has been crucial in presenting the concepts and techniques of the Universal Tao. over thousands of years. Thanks to Juan Li for the use of his beautiful and visionary drawings. We thank Joost Kuiterbrouwer for his suggestion on choosing the book title and numerous insights.15 - . for their insightful contributions to the revised version. We wish to thank the thousands of unknown men and women of the Chinese healing arts who developed many of the methods and ideas presented in this book. For their gifts. Narvarro and Annette Derksen. we offer our eternal gratitude and love. Production Designer. Saysunee Yongyod.Acknowledgments Acknowledgments The Universal Tao Publications staff involved in the preparation and production of Door To All Wonders: Application of the Tao Te Ching extend our gratitude to the many generations of Taoist Masters who have passed on their special lineage. illustrating Taoist esoteric practices. We thank Taoist Master I Yun (Yi Eng) for his openness in transmitting the formulas of Taoist Inner Alchemy. Rene J. A special thanks goes to our Thai Production Team for their cover illustration and book design and layout: Raruen Keawpadung. Remembering them brings joy and satisfaction to our continued efforts in presenting the Universal Tao System. Computer Graphics. .

Preface

Preface
For over 2500 years, the five thousand pictographs/words of Tao Te Ching, the Scripture of Laoism and the Bible of Taoism, have been regarded as among the greatest treasures in the world. Li (plum), born around 640 B. C. with a personal name Er (ear), compiled the text in Midwest China. His legendary name, Lao Tzu— meaning the old philosopher or the ancient child—rose from his mother’s lips as she delivered him under a plum tree. His white hair gave him the countenance of an aged man, which elicited his mother’s cry of joy upon seeing him emerge into this world. During his lifetime he worked in the capital as a keeper of the Imperial Archives. This enabled him to reconstruct the paths of many enlightened sages and holy men who came before his time. After having meditated for three years inside a cave in Northwest China (now known as Lao Tzu’s Cave), he achieved his enlightenment. Before disappearing from the society, Lao Tzu wrote his farewell gift—Text—to a Tao-pursuer, who was a Passer (like a highway gatekeeper). Confucius gave him a name—Dragon—after the visit. The Text contains two sections. The first is Tao Ching (Ching meaning classic), and the second is entitled Te Ching. The word Tao in the literal sense means God, God’s creation, nature, universal essence and its manifestation, the Way of life and its practice. Te refers to action, virtue, morality, beauty, and gracious behavior. Many years after these writings came into existence, He Shanggong, The Man-On-The-Riverbank, who was believed to be the reincarnation of Lao Tzu, divided the Text into 81 chapters. Numbers have always figured prominently in Chinese philosophy and symbolism. Tao Ching has 37 chapters and Te Ching is composed of 44. To assess this numerically, we see that three and seven is ten, and four plus four equal eight; together they are eighteen, or double-nine, which when multiplied equal 81. Individually, three represents the multiplicity (seed), and four portrays the foundation (cross). Seven represents the masculine spirit (horse) and eight, the feminine spirit (sheep). Biologically, fetus growth takes thirty-seven weeks to complete; spiritually, the seed of Tao is contained in the thirty-seven chapters. Each spiritual being contains the copy of three, the dual souls of seven and eight, and the two deaths of four: one for flesh and the other for soul. The sacrifice of
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Preface

double four (double-cross) for the nurturing and cultivation of spiritually reborn seed: the transformation of love and virtue into pureperson (the oneness between spirit-nine of pure soul and God’s nine of pure spirit).

Tao Te Ching translated into English.
We are presenting Tao Huang’s English translation of Lao Tzu’s Tao Te Ching for your reference in Appendix I after Chapter IX, the last chapter of commentary. Lao Tzu’s Text of Tao Te Ching receives a fresh translation from the original Chinese Text in Door to All Wonders. Avoiding accumulations that have accrued to the Standard Version over the centuries, Tao Huang (with the assistance of Professor Edward Brennan) translated the Text assembled from the Mawangdui texts. Huang commented, “Chinese archaeologists unearthed them in 1973. These are the oldest texts extant. There is a new edition on Guodian’s unearthed material (about 100 years or more before the MW texts), but there are missing words, phrases or chapters in so many places that it is impossible to rely on that edition faithfully. We respect the originality and simplicity of the Mawangdui Text. The Mawangdui Text and the Standard Version of the Text are mixed in our translation in a few places. We use the Standard Version only to fill in the blanks in cases where there are words or phrases missing in the Mawangdui texts.” Throughout its history, the Text has merged through a myriad of changes due to the translations of various commentators and translators. The process of word-interpretation, philosophical rationality and speculation defeat the mystical application and wisdom illumination. More ideal explanations and linguistic understanding shadow its innately meditative experience and spiritual insightfulness. Yet, regardless how philosophers rationalize, leaders manipulate, military strategists deploy, scholars garble, meditators chant and religious people worship, the Text remains virtuously untouched, unscathed by time. In viewing the variations found between the Mawangdui Texts (the oldest existing copy unearthed in 1973) and the original standard version, the problems are astonishingly and clearly evident. Throughout history, the philosophical Laoists have tended to standardize the Text as their own teaching by dismissing its practical application, central to its essential meaning. There are also many
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that have changed their vision quest into the more religious practice of Buddhism. Together, they have declared the Text to be rife with abundant tricks and sophistries, bearing no more stance or justice. This sullied reputation arises from justifying the criticism of the believers’ misleading attitude. These mental configurations of the Text can be observed in various Chinese titles such as LaoTzu, The book of Lao-Tzu, Tao Te Ching, Te Tao Ching or The book of Lao-Tzu Tao Te Ching. Equally, the translators have run a similar course. The examples of English versions, though relatively new, are derived from Chinese and other sources as well. The first English title is The Speculations on Metaphysics, Policy and Morality of the “The Old Philosopher,” Lao Tzu – translated by John Chalmers in 1868 from French to English – put “the thought of Lao Tzu into a readable English dress.” However, he did not realize that his work would become the model of the practice of copying, just as Lao Tzu himself expands into all sorts of Laoism/ists/schools. His Text reaches a more descriptive scale than the historical Chinese commentators could hope to achieve. Some of the copies are: Taoist texts, ethical, political and speculative (Frederick Henry Balfour, 1884), The Remains of Lao Tzu (Herbert A. Giles, 1886), Tao-Teh King (James Legge, 1891), Lao-Tsze=s Tao-Te-king, (Paul Carus, 1896, the first American version and revised in 1913 as The Canon of Reason and Virtue), The Light of China (Heysinger, 1903), The Sayings of Lao Tzu (Lionel Giles, 1904), The teachings of the Old Boy (T. MacInnes, 1927), The Way and Its power (Arther Waley, 1934), The way of acceptance (Herman Ould, 1946), The Wisdom of Lao Tzu (Lin Yutang, 1948), The Tao, the Sacred Way (Tolbert McCarroll, 1982), The Way of the Ways (Henrrymon Maurer, 1982), The essential Tao ( Thomas Cleary, 1991), and The Tao of the Tao Te Ching (Michael LaFargue, 1992), Lao Tzu Tao Te Ching ( Ursula K. Le Guin, 1997), The Living Tao (Stephen F. Kaufman, 1998). The above list is just a small sampling of the existing copies found in English. Unpredictable numbers of new copies will flourish in the future. To go beyond this fruitful result, the English readers must endeavor to connect to Lao Tzu’s original mind, not others’ mindless minding of Lao Tzu. They desperately need the energetic vibration generated through Lao Tzu, not the linguistic interpretation. They need a direct spiritual sensation passed down by Lao Tzu. It is to this societal need that we are destined to
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Preface

restore the original image of the text. We wish to capture the original state of Lao Tzu’s simultaneously mindful conscious flow, and to sense the vibration of the wordless uttering sound of Tao: the voice of our own truly naked sexless being.

Essence Trans-Illuminated
Regarding his relationship to Lao Tzu, Tao Huang states that he has a direct connection to the the “Old Master,” Lao Tzu himself! “The transmission of Lao Tzu took place on the Winter Solstice in1988. He came to me through meditation, and I wrote automatically what my life should be in the West. It was the beginning of the heart-sealed teaching of my life, or direct spiritual initiation.” In terms of writing ‘The Door,’ Master Huang explains, “I have carefully divided eighty-one chapters into nine. In each chapter for this book, I have selected all the words and phrases in the Tao Te Ching related to the main topic for the chapter. For example, in Chapter One, there are 32 chapters in the Tao Te Ching represented that mentioned or stressed the word Tao. This book is so important in many ways. Firstly, it is the first in English history that has the integration of meditation, interpretation and illustration together. Secondly, there is no Chinese commentary to do so. Thirdly, we have rearranged the chapter division to present the true meaning of the integration of heavenly power and human power in the mystic field within us. “The essence of this project is more experiential than conceptual in nature, even though it is laced with all sorts of Taoist concepts. Taoism is all about experience: words are the final elixir, or the representations of that elixir, being crystallized. They are like DNA in a living flesh.” The Door to All Wonders is neither a translation nor a transliteration of Tao Te Ching. Even though Lao Tzu’s words can be translated, certain Chinese words cannot. English has no equivalent words for Tao or Chi; nor does Chinese have its equivalence for English words such as mind or God. Even though His teaching has been passed down through literary form, the essence could not be transliterated. It has to be transmitted through faithful devotion and trans-illuminated through heart awakening. Faith opens the door to the wisdom mind, allowing the power of teaching to be illuminated within the golden chamber of the heart.
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Preface

We, as ethnic Chinese, have witnessed how the original text of Tao Te Ching has become proliferated through personal or literary censorship. Equally, as we are destined to present the teachings of the Tao in the West, we are also Westernized, capable of navigating between Chinese and English like a universal citizen. Yet, words serve best for the purpose of conveying the meanings of insightful or enlightened life experience—just like our vessels glorify the power of God through their destined journeys. To this end, we have digested all the words in His teaching, knowing how they should be registered in the mind and echoed in the heart. By the time we reach the point that we can neither translate the power of the Tao nor demonstrate its virtuous action through words, we are trapped in a dead-end, lost in the wilderness as the words are blown off life’s footprints by the cosmic wind. The light comes from above, opening our hearts; the wills are charged, demonstrating the quality of teaching. The universal power transcends the cultural characters as the teachings are relived through the sacred vessels locked within the heavenly numbers. The marriage of Tao and Te are completed. The two-volume text integrates our body and mind, as its eightyone chapters seal our nine bodily holes with their shining words pouring through our channeling fingertips. We italicize them as our conscious expression marches through topics of all subjects. The thirty-seven chapters of the Tao become the first five chapters in our presentation: the five elements in Chinese mind or the five chambers in the mystic apple. The forty-four chapters of Te (the original double-cross) become the living cross we each carry under the universal chariot or within the completion of ten symbolized in Chinese.

Note on Transliteration
There are different systems for transliterating Chinese words into English. For this book, we have opted to retain the spelling of selected words to remain consistent with the standard used in Master Chia’s previous books (based on the Wade-Giles system). We are using the spelling Tao, Lao Tzu, Chi and Ching. In the Pinyin system, these words would be spelled Dao, Lao Zi, Qi and Jing. Other Chinese words may appear as spelled in the Pinyin system.

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Preface

Cosmic Bridge
The title, Door to All Wonders, comes straight from the last sentence—actually, the last phrase of the first chapter of Lao Tzu’s Tao Te Ching. First of all, the door is an eye opening and a conscious connection with the wonders of the universe, or God’s creation. The ‘Door’ functions as a middle point between the internal world and the external world, between the information within and without—or between those who have been initiated, ordained, or baptized and who have the gifts of God but have not established a cosmic bridge within themselves. To the Taoists, the bridge is the North Star, the Big Dipper, the violet color and golden elixir. We do not train people in the other six hues of the rainbow colors, but only focus on the last one, the violet color that makes Taoism so special, so lonesome, and so wonderful. We have no time for pre-elementary school, nor middle or high school or college. We only take the post-graduate course. This is because in the Taoist belief, each one of the seven rainbow colors takes one lifetime to complete, if you are lucky enough. That is why it must take seven lifetime practices in order to produce a Zhen Ren, Pure Person—or White Horse in Christianity. Therefore, the door becomes a necessary vehicle for people’s communication on both sides—such as the teachers, who are always inside the door, and the students, if not initiated, who are wondering (or wandering) outside the door. In order to open the door, the readiness of heart and completion of purification must take place first. Otherwise, the heart-sealed teachings between teacher and student cannot begin. Ultimately, the door refers to a specific realm of consciousness of God, a line connecting two sides, or a flowing river covering both sides of the riverbed. Shoel is the word in the Bible. Taking another example, Shakespeare’s plays are doors, which are carried out either by readers and writers, or between stage players and audience. This is the precise functioning of a door, a cosmic vehicle connecting heart and mind, Xing and Ming, soul and spirit. What, then, we have presented you now is our transmission, as Lao Tzu’s words are italicized as stone-carved letters in the depth of our conscious flow. You cannot read Lao Tzu here; He has died into our hearts. You cannot objectify his teachings from
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. softening the will. And finally. To achieve this is the answer to the Door to All Wonders: why Tao is always present. Only when the mind is empty will the body be fat with love and the spirit be able to present itself. the Text always alive and Lao Tzu always smiling like a child. cast your eyes upon your hungry souls. the messages in the teaching will shine upon you. and strengthening the character”—we hope to justify the societal need as we see it. What transmission you will receive depends on how your heart is driven by your faith. read the words as listening to a storyteller. vitalizing the stomach. Now move on. By presenting the four techniques in Chapter III—“emptying the mind. “Vitalizing the stomach” is filling the stomach with purified Chi.Preface our transmitted teachings. As you go through the book. his words are now our words. hearing your inner conscious dialogue.22 - . It is the key to the Door of All Wonders—open to those who wish to step into the mystery of life and beyond. and talking back and forth dreamingly between your true self and God. “Softening the will” discusses the process of fully accepting the body/mind and world by diminishing the ego anticipation: the will of self-deception/punishment. “strengthening the character” is standing up with one’s authentic character—the true self—and allowing the body to be dusty and the mind shining. “Emptying the mind” requires a complete realization of self and society before the mind can become tranquil and return to its infantile stage.

23 - . prescription. practices and techniques described herein are not intended to be used as an alternative or substitute for professional medical treatment and care. Readers should not undertake the practice without receiving personal transmission and training from a certified instructor of the Universal Tao. Neither the Universal Tao nor its staff and instructors can be responsible for the consequences of any practice or misuse of the information contained in this book. This book does not attempt to give any medical diagnosis. If the reader undertakes any exercise without strictly following the instructions. ailment. suffering or physical condition whatsoever. The meditations. This book is intended to supplement individual training by the Universal Tao and to serve as a reference guide for these practices. or remedial recommendation in relation to any human disease.Words of Caution Words of Caution The practices described in this book have been used successfully for thousands of years by Taoists trained by personal instruction. the responsibility must lie solely with the reader. Anyone who undertakes these practices on the basis of this book alone. does so entirely at his or her own risk. if done improperly. Such problems should be corrected before you start training. . treatment. since certain of these practices. notes and warnings. If any readers are suffering from illnesses based on mental or emotional disorders. an appropriate professional health care practitioner or therapist should be consulted. may cause injury or result in health problems.

but that is the nature of life. we are all in agreement on the oneness of Tao. Tao Huang. commented to me: “Master Chia has devoted his entire life to the teaching of the Tao. love and mutual acceptance. … Sexuality is the base of everything. the harmony of body and mind.” . … I know it is difficult for you. He teaches an ascending range of practices designed to culminate in the Wu Chi. the trinity of Ching. cultivating and gaining mastery of their sexual energy. spiritual immortality and physical/spiritual immortality. a more experienced teacher of the Tao in Western cultures.24 - . and the pentagram of all the fives we have—and for that matter. The younger Taoist. Master Chia is like an older brother in some ways. That is all we have. It is even more difficult for Master Chia this time. because we simply view and walk the Tao differently. In our Taoist tradition. This is the ultimate yin and yang. and it is in him that I see the hope and joy of devoting my life as fully as possible into the practice and teaching of the Tao.Editor’s Introduction Editor’s Introduction Taoist Bone By Dennis Huntington Taoist Collaboration The following chapters are the result of the collaborative efforts of two distinct Taoists. and that is the will of blood we have all inherited as long as we call ourselves Taoists. in their practices of the Tao. How to walk the momentary individual path among these agreements is the path of understanding. that the universe also has. However. This is perhaps the most help Master Chia did on my behalf: He made me like Jung with his Freudian approach. the duality of Ming and Xing. at this point he is most famous for teaching people Taoist fundamentals for health and inner peace—which include understanding. They have different backgrounds in their lives and different orientations. as they see it. but mystic insight is the seed. Chi and Shen. the power of Virtue.

and references to.25 - . which began in 1995.” This comment is consistent with the impression offered in the introduction to Tao Huang’s biography that was published in the Ways of Spirit by Dandelion Books in 2000. Each of them is unique in his or her background. Cultivate this life force energy. Huang has laid the foundation of the text with his commentary and practical information related to Lao Tzu’s Tao Te Ching. universal void of the all-encompassing Tao. His responses echo—in a sense of yin/yang polarity—the sentiments expressed above about viewing and walking the Tao differently. you get it!” Door to All Wonders contains some descriptions of. In fact. and to attain immortality. telling me he dreamed it the night before.” These characterizations no doubt reflect Huang’s introspective efforts in his quest for emotional/psychological liberation. While Master Chia and Huang may have attained different realms of expertise in their approach to the Tao. Master Chia provides complementary perspectives and practices refined from his extensive experience of teaching people from all over the world. referred to simply as the Eight Immortals. his practices akin to dream yoga. The thrust of the book is directed to the practical significance and ramifications of cultivat. Taoist practices. Lao Tzu is one of thousands of immortals known in Taoist lore. Whereas. their ultimate destination is the same. based on Lao Tzu’s references to it in the Tao Te Ching. to return to Tao. Master Chia’s focus in his teaching is all about energy: Sense the Ching and Chi. Yet. style of life and in their practices for approaching the Tao.Editor’s Introduction You will find Tao Huang’s commentary on immortality. conserve it and refine it into Shen. and his ‘neidan’ meditation practices. immortal. I have elicited responses from Master Chia. Use the Shen to enter the Wu Chi. His general characterization of Master Tao Huang’s practices might be represented by his comment to me one morning. he knows ahead of time when I am going to call him. Regarding their acquaintanceship. he said: “It seems like he’s always telling me about some experience he had in a dream the night before. We are fortunate to be the beneficiaries of their combined offerings. There are eight famous immortals. To wit: “Tao has shared with me how he works closely with his dreams to inform his daily reality. His focus is on practical cultivation: “You do it. they all share a commonality of experience as they evolved into the oneness of the eternal.

” Though interesting. Cultural Orientation “Chinese mystic culture was rooted in Taoism.26 - .Editor’s Introduction ing the Tao and Te—regardless of the exercises one may employ for training. Taoism provided me a groundbreaking thinking path—while Western culture opens the landscape of norms for my liberal thinking. and mythology of Chinese mystical culture. The mindfulness of Tao and Te in our lives and in our cultivation practices streamlines the effectiveness of all that we are and all that we do. I garnered further clarification and elaboration to render these biographical statements more natural and reasonable for the reader to entertain. The details can be found in the text. if you were someone not familiar with the arts. you might raise your eyebrows. I am still experiencing it day after day. if you were a company personnel manager screening a candidate for a job! Likewise. two lives as a Native American Indian spiritual practitioner … chi kung practice—healed his physical problems … heartsealed awakening through Lao Tzu … 26th lineage of the DragonGate School … spiritual name Valley Spirit.” . In the biographical sketch we read: “… destined to be a healer or shaman—the prophesy revealed in his family graveyard … previous incarnations—twice a Buddhist. a combination of everything from sky above to earth below. In addition. these are not typical references that one would anticipate in a typical biography in a Western cultural setting—not. research in the form of reading other source books supports most of his personal statements as being highly credible. Further elaboration of Tao Huang’s biographical/cultural resources that inform his writing is provided in the following paragraphs. especially the Christ path of love. sciences. Reference Base of Chinese Mystical Culture Biographical/Cultural Resources It became clear that I had to do some homework/research after my first reading of Tao Huang’s manuscript. and all things in the middle.

yang and yin. A sentence that struck me deeply was. which had been published in China in the 1930’s. a practice that has remained in my life despite many ordeals. Chi Gong. I began to practice Chi Kung in my hometown. I had suffered from chronic indigestion. “During my high school years.Editor’s Introduction Prophecy in his Family Graveyard—Destined to be a Healer or Shaman “According to Chinese geomancy. When the graveyard of the grandfather of Chiang Kai Shek (the founder of the nationalist party that is now based in Taiwan) was chosen. some of the information dealt with past life experiences. ‘If you can utilize the Chi from earth and heaven. and ashes to ashes. Feng-shui has two branches.” This is the context in which Tao’s personal prophecy was revealed. and insomnia. and the trials that come with the devotion given to one’s search for the meaning of life. then you can have babies. the best feng-shui master in that province predicted that on the third generation there would be an emperor. The yang branch deals with the living structure for those who are alive. and fangshi—and feng-shui is part of the fourth branch. at age 19. I found this book in the college library as I searched desperately for a way to heal myself. fangzhong. regrow teeth. dust to dust. such as incarnations as a Buddhist and as a Native American Indian. two lives as a Native American Indian spiritual practitioner. Those are part of the past ways that have led me into the violet color Taoist practice.” Chi Kung Practice—Healed his Physical Problems “Due to my very poor health. the graveyard where a person was buried will influence the upcoming four generations. and change white hair back to black. rheumatoid arthritis. During meditation for the last twenty years. or feng-shui. I have even met my former wives while taking the flesh as a Native American healer. My hair had turned two- .27 - . neidan. At first I taught myself by using one of the early copies of the book.’ This was the beginning of my attraction to Chi Kung. while yin branch deals directly with the graveyard. “Feng-shui is one of the Taoist’s four practices—weidan. Previous Incarnations “My past life came through meditation—twice a Buddhist.

my arthritis disappeared. I had chosen Taoism over Buddhism. Very soon. while quietly counting my in and out breaths. As it grew. I had the privilege of coming to America as an exchange teacher. while the absorptive capacity of the lungs rises significantly. Confucianism. Within three years of practicing Chi Kung. and can be damaging to one’s overall health. culturally. and spiritually. “With Chi Kung as an inner practice. After only a few weeks of this. . the healing lifestream permeated my entire being. 1988.Editor’s Introduction thirds white while I was still nineteen years old. I lit an incense stick and began to meditate. it awakened me to the path for my life’s journey— one that would prove to be lonely. which left me feeling exhausted. Personally. but alternately rewarding. I knew that my traditional culture offered something not only for myself. I gave up my practice of daily running. Spiritually. When the healing Chi began to seep through my fingers and bones. It is rough on the lungs as well as the heart. even though I had not consumed more food than usual. Every morning I did a 30 minute standing meditation with my index and middle fingers stretched out before me.28 - . cold energy pervading my fingers and toes.m. but also for the entire world. I awoke feeling stuffed. little oxygen is consumed. I began Chi Kung practice with one of Liu Yi-Ming’s students (Thomas Cleary has translated several of Liu’s books). Chi Kung always left me refreshed and regenerated. I experienced the spontaneous movements of all kinds of martial arts forms throughout my body (I later discovered this to be connected to past lives as a Buddhist monk and a soldier). It encompassed the essence of Chinese medicine and Taoist Inner Alchemy. I was invited to teach the Chinese language. This is not the case when engaging in extreme physical exertion. my insomnia disappeared and I began to enjoy sound sleep once again. “In 1986. especially if competition is involved. During that school term. my hair had returned to black. as well as Chi Kung at a high school in Cleveland. I then felt a strong. Therefore. In the third year of daily practice.” Heart-Sealed awakening through Lao Tzu “At 3:00 a. on the Winter Solstice. it seemed almost more than I could bear. and heard a bubbling sound coming from my fingers. and Christianity. Culturally. at age 24 (in my birth year of the Tiger). This was a decisive year that changed my entire life personally.

and connected to the sacred teachings through the power of Lao Tzu. or two souls become one pure spirit. I then felt a huge shaft of black energy rush out of my body and into the sky. one for our spirit/soul. the teachings are given and taken in their own way. and grateful to bring this tradition into the West.’ or Tai-Shang-Lao-Jun in Chinese. It is a method of singlelineage transmission of teaching from master to student. I was in a Chi Gong state through which I experienced automatic writing. to my amazement and disbelief.Editor’s Introduction “Afterwards. By the time ‘I’ signed it. surrounded by thousands of years of Taoist tradition. This has been characterized by the eighth hexagram in I Ching. from that day forward. and to become an American.] . The oneness is the combination of white of seed/God consciousness and yellow court/sprout of spirit self. the signature turned out to be Lao Tzu’s spiritual name. “The heart-sealed teaching is the essential method in neidan practice. The sacred teaching of Taoism has never been lost. I am pleased to be one of them.29 - . Later on I learned that this kind of experience is the norm in Taoist tradition. I lit a second incense stick. “I had previously misunderstood the workings of the Tao. I could now practice Taoism not simply from personal beliefs. [More discussion on I Ching hexagrams is presented in another section herein. The words that came through me were not my own thoughts. nor were they in my own handwriting. where two heads are cut off—only the two half-hearts merge into oneness. and felt very fortunate that I was able to have Lao Tzu as my Spiritual Master. ‘Supreme Master Lao Jun. instead. having only half of the complete heart. but from personal connection to and embracement with a real Master. and the other the cosmic/God consciousness. A strong feeling urged me to write to my girlfriend (who is now my wife). each is barren. When the teacher’s heart and student’s heart become one. “I was very happy. Lao Tzu provided a second motivation for me to live in the West. Essentially it is about two nines. “I felt overjoyed after going through so many disappointments— as I had received the Tao and was sealed internally with the power of the inner alchemy tradition. Just like a married couple. I was. This became the foundation for me to become a true Taoist. it has been passed on only to chosen disciples when the time is right.

These are the four corners of the year and of the day. Winter/Summer Solstice and Spring/ Fall Equinox.Editor’s Introduction “Also. in contrast to Tao Huang’s choice of terms. or the yang and yin reach a balance.30 - . each religious or spiritual founder has written a poem. Lao Tzu would celebrate his 2600th year birthday. This is the most difficult situation for me to explain: which part of the exercises are inherently Lao Tzu’s and which parts are my own understanding or reflection upon his teachings—or revelation. Also. Chung is the 26th word written by Master Chou Chuji. the founder of the Dragon Gate lineage. Significance of Winter Solstice: “In Taoist tradition. and on and on. Taoism and Confucianism. we only change from generational name into spiritual name. he was born on the 15th of February in the Chinese calendar.1 The Chinese characters for heart and mind are the same.’ rather than heart. even though it is different from the word Dao. which emphasizes the Taoist trinity of Ching. These times are when either the yang or yin Chi begins. The Jade Emperor’s Mind Seal Classic. I like that name. The energy is much stronger than at other times. there is an English translation. Hence. Huang is my family name. in English I can mix it up. you cannot tell which is which. My personal name means the rising part of the wave in the sea.” 26th Lineage of the Dragon Gate School “Dragon Gate is a continuation of historical neidan practice.” Lineage Names: “Chung means honor or respect the mountain. What I received was the path of heart and relocation from family name into spiritual name—from Zhi of intelligence to Chung of worship. we do not change family name. the twentysixth character of Master Chou’s poetic verse. the first word of the poem belongs to the first generation of that lineage or disciples. we have four big times within a year. Chi and Shen. In Taoist tradition. In Taoist tradition. 11:00pm/am to 1:00 am/pm and 5:00am/pm to 7:00am/pm. which is different from the word Dao. four years from now.” Editor’s Note: For additional commentary on this spiritual noumenon. when the two hearts reach oneness. this English translation of the Chinese text of the Taoist classic on the subject has used the word ‘mind. The same way for each day. It is also the unification of Buddhism.” Personal Name: “Tao is the name given to me by my father. and .

He changed my family generation name into a religious generation name. Jiang Xingpin. upon my return visit from America. I was overjoyed and deeply grateful for the new identity that had been bestowed upon me.” . In Chinese it is called gu-xuan-zi: gu for grain or valley appeared in Chapter 6 of Tao Te Ching. The name Zhi belongs to the entire male line of my generation and was written in my family tree book. I revisited the Chincheng Monastery and received my initiation as a Taoist from the senior monk. or the Eternal Spring Pure Person. From that moment on. I had the revelation when I was twenty years old when I read Lao Tzu in chapters 6 and 8. After the Revolution. “All the initiates in the Dragon Gate School carry the same spiritual generational name. came to me after reading and meditating on the Tao Te Ching for many years. I felt reborn. “There was a deep significance in this new name for me. Chou Chuji. I was now a member of a spiritual family with a lineage of spiritual ancestors in the Tao. and Confucianism. which appears in many parts of the Tao Te Ching text. This is the future development or evolution of human religious practice on earth. the family generation name was discontinued. Only gradually did I become aware of the deep implications it held for me. recognized and unified in his time the essence of the three teachings of Taoism. I had to make a choice between a social career and the pursuit of my spiritual vocation as a Taoist practitioner.’ I now belong to the 26th generation of the Dragon Gate School of Taoism. Buddhism. besides a spiritual lineage name. the mystic purple or violet.” Dragon Gate Initiation: “In 1992. I no longer belonged to my biological family. Valley is also referred to as grain.Editor’s Introduction we also have the authority to give ourselves a spirit-name. My name was changed from Zhi to Chung.31 - . If he could have had the opportunity to learn and experience the western teachings of Christianity. is the basic color of Taoism. which had been destroyed during the Cultural Revolution. and xuan. Judaism and Islam. it is the harmony of the Tao. I believe the Dragon Gate School would have become more universal and cross-cultural. Valley is the nature of yin of the great mother. spirit is the son of God and oneness of spirit—together. Zi is for seed or son. The founder of the Dragon Gate School.” Spirit Name: “Valley Spirit. which means ‘exalt and worship.

During my course of training for instructor certification. Due to vari. Then recycle that special quality of energy to keep the body healthy and in harmony with mind and spirit—and learn to cultivate true nature as spirit. they can also cultivate their experience to the higher levels of spiritual attainment—but first things first. If people choose. as well. He then transmitted spiritual energy to young Mantak Chia to awaken his consciousness and helped him to circulate Chi in his Microcosmic Orbit. He met with him for about twenty days almost daily for instruction and discussion until White Cloud determined that the time was right. What is immortality? Master Chia explained to us that immortality is the ultimate goal of Taoist practices. Just believing and having faith in spiritual/immortal reality is useful for focusing one’s commitments. Taoists value health and longevity for their benefits for enabling a better quality of life. his main spiritual teacher was Yi Eng. What is important is to be present in this life. However. What is more. Master Chia talked about how he came to receive his spiritual transmission from his 90-year-old master (also known as White Cloud) in Hong Kong. anyone can improve their everyday life in a practical sense by learning the basic practices. they are valued because they provide the strength and time necessary for sustaining the prolonged effort necessary to achieve spiritual immortality. it takes many years of conscious cultivation to achieve the full scope of physical/spiritual immortality. They maintained regular contact with close personal guidance until White Cloud had also conveyed those practices needed in order to achieve the inner alchemical transformations necessary for spiritual mastery. However. He has integrated his experience and knowledge into the Universal Tao System of interrelated practices. but that alone does not get the job done. but that it is a big leap from the normal development in everyday society.32 - .Editor’s Introduction Master Chia’s Lineage. In addition. and he counseled him to teach Westerners. Longevity and Immortality Master Chia has accumulated different aspects of Taoist practices from a variety of teachers—and continues to actively gather useful knowledge from a variety of sources. Then you are open to develop possibilities beyond the cycles of life and death. he authorized young Chia to teach. He subsequently taught him the range of practices needed to open all the channels in his body. Finally. learn to transform stress into vitality and develop compassion through love.

One’s soul spirit has not been liberated when it is being cycled through various incarnations. On different occasions.” So what is immortality—does it mean keeping the same body forever? Not really. Grand Master had put wax in his nose and other orifices to keep out insects and dust.Editor’s Introduction ables in individual circumstances. It depends on the degree of practice one has mastered. Or. so it is better to have more time available if it should be needed. but the physical body has returned to dust. White Cloud had to make sure that the body was not eaten while his teacher’s spirit was away traveling to source. He had gone to a cave in the high mountains for prolonged meditation involving out-of-body travel in the higher planes and returning to the source. was very old. The distinction is easy to grasp. For spiritual immortality.33 - . It depends on their level of practice. the liberated spirit can manifest on the inner planes. it is very likely that they could become a sage. Does longevity make one a sage or immortal? Such questions naturally arise from time to time. “Certainly if a person lives to be very old and has seriously applied themself in cultivating and transforming energy into spirit. There are many stories like this where a faithful disciple or other attendant looks after an advanced meditator’s body. called Tao or Wu Chi or God. more than 100. In this state. Master Chia has responded to such a question like this: “White Cloud told me his teacher. they could become a partial spiritual immortal or partial physical/spiritual immortal. If they haven’t finished transforming their energy. my Grand Master in China. but I don’t know exactly. it is still in need of purification until it achieves the evolved state of spiritual liberation. is it awareness of your spirit in different incarnations? No. Whereas. and the spirit cannot return in the physical form. Master Chia has discussed the difference between spiritual and physical/spiritual immortality. Though meditators often report an awareness of past lives in their meditation experience—and this may be useful and interesting—it is not what is meant as the attaining of immortality. The same applies for immortality. one has achieved the ability to withdraw one’s purified spirit energy from the body and traverse the inner regions independently—and merge in oneness with the eternal source. etc. one who has attained physical/spiritual immortality has been able to complete the more tedious and time consuming . there is not just one time frame for everybody. For that kind of practice.

Blue Lake said it seemed that they were always agitated—incessantly running after things—and that they could think only with their heads. They are two strange worlds of their own: one is original and authentic. and the other is corrupted and egoistic. one has mastered the ability to dematerialize and rematerialize the human body. which reminds me of something I read in Carl Jung’s autobiography. Blue Lake did not speak. I found myself avidly studying to integrate spiritual information and practices while desperately struggling with certain mindsets.Editor’s Introduction process of transforming all of one’s physical. but pointed to his heart. the characters for heart and mind are the same. Education and Body Wisdom “Back in America. “My decision to end my graduate program at the California Institute of Integral Studies was closely related to the need to free myself from the conventional expectations that I had internalized in . plus the ability to manifest at will in the physical form. I regained my ability to listen to my heart and what I felt in my gut. Taoists have always questioned formal structures of authority and hierarchy. I decided to discontinue my graduate work at the California Institute for Integral Studies. In other words. I began to reconnect with my sensory awareness. I gradually learned to integrate my gut with my heart and mind. soul and spirit energy into the spirit body during the time of life in the physical body. Blue Lake said he felt they were all quite mad. gaining all the powers of spiritual liberation. Jung met an old Indian man whose name was Blue Lake. “In Chinese. he had met someone who spoke the truth about Western culture. “Jung then asked him where he formulated his own thoughts. It was as though I could breathe freely again and discover my creative spontaneity. When Jung asked him why. More and more I was sensing a clash between my spiritual awakening and the formal academic structure. in the achieved state of physical/spiritual immortality. and was grateful to become aware of the life current in my body and in the universe surrounding me. When Jung asked him what he thought of white people. Jung went on to say that for the first time in his life. When he visited Arizona in the 1920’s. I regained a sense of freedom that made me feel spacious and joyful. Thus.34 - . Perhaps because of my quite fierce Tiger character. “Through my break with academia.

Likewise. In contrast.Editor’s Introduction the course of my life. “The Taoists’ emphasis has been on creating an open energy space for the cultivation of a natural. we can observe that in the fine arts (such as painting). The cultivation of truthful intention. That was the primary way to honor his lineage. there is a form of domestication of self-reliance. The first obligation of a son was to contribute to the fortune and wealth of his family. as well as in mainstream modern education. It served to consolidate the power of the Communist Party. reflected the Confucian dream which parents held for centuries. It is a way of cosmic individualism. The Taoist view radically challenges the Confucian family culture. since the lineage is restored through spiritual ancestry to the primordial spirit of our beginning through the creator of our individual spirits—but not biologically. they question attitudes contrary to that which spontaneously arises in humans. As a result. career and profession. In this context. movement as a skill and a technique has been systematically expressed in formal disciplines of teaching and learning. Although the long period of Communist rule had made inroads into our culture—in the unconscious of the people and the basic values of the country—Confucianism remained intact and was even reactivated. The emphasis is to honor the spirit and rise beyond the ego and the boundaries of narrow self-interest that are so encrusted in the Confucian family ethos and in Chinese society at large. spontaneous energy flow as the intuitive awakening and manifestation of that which is intrinsic in the wisdom of the body. Hence. “The new Taoist name reflected an entirely new perspective. and of multiple originalities of the expression of self. perceiving success in terms of fortune. My family generation name. due to further corruption. and in martial arts practice. where its power of stillness and spring interact to give birth to all things and welcomes them home after being lost or after death. it tends to destroy the creative. the Taoist idea is to honor not the spirits of family lineage and the power of personal authority but to embrace the mountain power of the earth mother. effecting the domestication and subservience of the people to its authoritarian command structure. Zhi. and of . “It is not surprising that the Taoists have been feared. threatened and persecuted—as they question all attitudes viewed as contrary to nature. we may observe that in Confucianism. spontaneous impulse in the learning process. that which is in alignment with the universe.35 - .

my first few attempts at reading this arcane parable and other statements and passages in the manuscript left me feeling exasperated and frustrated because there was not sufficient supporting information. our body is in resonance with the universe and nature through the very crystalline structure of its bones.36 - . In this view. generosity. This results in stunting the personal growth and generating an all-pervasive neurosis and stress. caring. the feet. and through which we are connected with our biological and spiritual ancestors—is the seat of intuitive awareness and of the mind as consciousness. Consequently. In its natural state. as we all do in each and every stage of life’s journey. the palate and the cranium. as well as through its glands and organs. However. As it turns out. “In the Taoist vision of the learning process. “The story is the result of my twenty-years searching. its vaults. Naming is the power of man. We carry within our body the entire process of the evolution of humankind and its interconnection with the universe and with nature. the chest. Huang told me after I queried him. I would now characterize it as a symbolic representation—an allegorical presentation—of a concise summary of the essential concepts (an abstract) of Door to All Wonders. a ‘story’ appeared near the beginning of the first chapter in the section entitled Communicable Tao. love. the mind consciously mirrors the body. and service are ignored and repressed.” Taoist Bone: Spiritual Will Taoist Story Lao Tzu’s Tao Te Ching and the Door to All Wonders are about how to cultivate Tao in our life with Te in order to achieve spiritual immortality. as the body protests and seeks to be acknowledged and honored in its true being. By the final stage. I had to try to guess the meanings intended.Editor’s Introduction inner emotions such as compassion. after being capable of ejaculating a spirit inside the . In hindsight. the pelvis. the body memory— through which the universe and nature express themselves. one must have attained a clear and unwavering state of spiritual will in order to be successful. In the original manuscript that I received.

through the manifestation of body and mind. Tao replied. God is nameless and Tao is nameless. Inventing the Story In response to my queries. The nature of Taoist Bone is about our inherited gift from God. . Nor is one likely to be acquainted with other factors in Tao Huang’s personal life experience. “It is such: my spirit-channeling story is as strong as a country or lineage. “Therefore. is about spiritual will. Are we not battling with each and every breath for this blooded bone—whether our name. In our communications. Likewise. It is to this bloodline that spirit is aligned and God consciousness is mapped.Editor’s Introduction womb. JustBorn-Baby and Just-Deceased-Old Man.37 - . The only way to open this bone is the enlightenment upon death. more snapshots of experience from the lives of both authors. at the end of this Taoist Bone section—to be close to the discussion and background related to it. and is as strong as a woman’s identification with her blood. a conscious concept. I moved the ‘story’ into this Introduction. many Western Taoist practitioners and readers do not have a meaningful sense of the “Chinese experieance’--a different cultural reference and way of thinking. contains all the genetic information of the body and mind. by the way. I referred to it as the story of the JustBorn-Baby and Just-Deceased-Old Man. or the cosmic mapping? Therefore. We see the woman’s blood either after the moon or after giving birth. The related Chinese character would be Taoist Bone. the battle of our life is the battle between blood and bone. Like myself. we will share some of the interesting background information that he has given me—plus. we see the blood in the man’s battle or in the man’s consciousness—we see the cosmic dance between love and seeing*. it is this Taoist bone coming again and again in the flesh form.” In this section. “That parable story. “After spending twenty years of searching the love within my body and the will granted by God—called nature’s supply in Chinese or gift from God in English—I cannot find anything that is valuable inside related to a country’s territory or man’s words. which is announced by the birthing blood and the battling blood. and between country and flag. between voice and word. The bone.

There is a visual mental process that is a unique pre-verbal stage of consciousness. such as Chinese and Japanese. … In the study of a Chinese classical book. we see the cosmic dance between love and seeing”—carries a significant heightened sense of experience.Editor’s Introduction “A couple of days ago when I turned on NPR [National Public Radio]. Book of Changes. That phenomenon is how the dead soldiers are being reincarnated into flesh again. or any other speech. In the mental process and experience of people that share a visual-image-based written language system. in the best manner that he can attain to. It is the same with every career and profession and makes no difference in the matter of race or culture or nation—or even time for that matter.38 - . “What are we doing in Taoist tradition? We carry on the will of blood. love to love and spirit to spirit. he is free to render the ideas in his own. … When the symbolic characters have brought his mind ‘en rapport’ with that of his author. between ourselves and universe?” *Editor’s Note: The above word. and the combination of them in composition is not a representation of what the writer would say. but circulates from flesh to flesh.”2 . elucidates this special quality of ‘seeing’: “The written characters of the Chinese are not representations of words. “If not because of this blood. James Legge. ‘seeing’— in the context of “in the man’s consciousness. The blood never gets dried up. what is our connection to the inner and outer world. That is the bloodline between man’s battleground and women’s body. there is a consciousness phase that is different from sound based writing systems. We are the blood flowing animals and we carry the will of the Cross or Tao and Te on our shoulders and through our feet. there is not so much an interpretation of the characters employed by the writer as a participation of his thoughts—there is the seeing of mind to mind. in western Russia. a female reporter was speaking on the radio from Chechnya. but symbols of ideas. where are the passion and fire and stream of flow in life? If not because of the will. in his Translator’s Preface (written in 1882) for his translation of I Ching. but what he thinks. saying that she could not understand why the majority of women were pregnant there.

having work to do and taking pilgrimages. It is what you will take. lineages. My father’s first wife left three sons after her death. which lies in the central part of China in the heart of the central plateau. Crucifixion and Resurrection. The word ‘will’ is of spiritual will. my family in Northwest China was beset by great poverty. continuing the path of Christ love. Few children were being born at the time. It is this will that connects and relates all. there was a great leap in the birth rate. children were very prone to disease. Because of our difficult situation. cultures. It is all your decision to take your own path. however. and karma must be dissolved. We have been enslaved since birth. . and China had no debt to pay to Russia.39 - . I was the third child of my mother and the fifth son of my father. “We must be the slaves of God. so below. “One more word on slave: It is true that for the entire Taoist path of internal liberation. The climate in our region. as the previous year had been rich in harvest. It was the 30th day of October on the western calendar. severe malnutrition and poor housing. like a steadfast rock of Peter.Editor’s Introduction Spiritual Will “The story of Just-Born-Baby and Just-Deceased-Old-Man is also a reflection of the door—the life connection of birth and death.m. we would be still controlled by all realms of shadows—the shadows of colors. In order to reach a spiritual state. Otherwise. we are our own boss and slave in the same body and mind. called two deaths in Christianity. But sadly speaking. in order to be a master. the death of government/flesh and the death of religion/soul are a must. But in order to reach a complete liberation. So above. work must be done. in the Chinese calendar. we are double slaves—the slave of God and the slave of man. To be a slave is to be Job in the Book of Job. to devote your own love.” Background of Developing the Will to Live “I was born at approximately nine p. first slave. The period of 1958 to 1960 was an extremely precarious time in the countryside where we lived. In my birth year. How to consume your Chi of love is how to be the slave of yourself and of God at the same time. There was so little food that few parents were inclined to have another mouth to feed. the consciousness dividing into lineages and races and nations. as most families were. “At the time. nations and races. was quite inhospitable. on the third day of October 1962.

I would become calm and peaceful. but that did not help to improve my poor physical condition as a child. “In winter. a deep sense of helplessness and despair overtakes me. and my first reaction was to feel very indignant toward my dad. After two or three hours of walking. We were never . “When I return to the body-memory of my childhood and village. I felt desperate and helpless. I want to say that she gave me all the love she could. when a severe cold would set in. Following this she would swing the chopsticks around my head both clockwise and counterclockwise. My mother told my father. who was a relatively well-educated person and served as a secretary to the local community. the atmosphere became very dry.40 - . My mother would put a bowl in the center of the room to collect the urine of the night. she would take a bowl of cold water and stir it up with three pairs of chopsticks. my grandfather had loved me the most. and immediately feel the heat from the fever in my body subsiding. He suggested she put me inside the “kang” to burn in the fire. the urine would be boiled and she would massage it into the skin of our hands and feet. When I was one or two years of age. Our hands and feet would wrinkle and blood would seep through the skin. however. urine – especially a baby’s – is still regarded as a valuable remedy for many ailments. My anger lasted no more than a few hours. It was a very effective remedy. “I cannot do that—the baby is life. I was told by relatives that. we would arrive home and I would awaken. She told me this story when I was a teenager. he would hold me as I napped and take me on long walks. take the water in her mouth and spit it out on the ground. In Chinese medicine. It is not difficult to relive the sensation of pervasive hunger.Editor’s Introduction “I weighed less than four pounds at birth. My father. “After completing college. My brothers and sisters would envy me my good luck as the recipient of this special act of love. After that she would turn toward the East. As she swung the chopsticks before my face. did not wish to see my mother with more burdens than she already carried. “In honor of my mother. particularly abdominal problems. I recall that when I had bouts of diarrhea and fever. out of his dozen grandchildren. as I came to understand that my father had acted as any poor peasant would have under the circumstances. I still recall in my body memory that cool flow of water and the loving warmth of my mother. At dawn.” This was how she saved me.

Only by understanding change can one follow it and thereby release any attempt to control a situation. to have no expectations. there is a parallel in Master Chia’s life that influenced his early disposition towards a life of healing and of teaching the Tao. there is a deep sense of acceptance. he also thrived in an environment of Chinese Taoist culture. Under these conditions. . and to follow the path that was revealed to me. Thailand. this is the essential meaning of the I Ching. and to accept what life offered. Though he was raised in a devout Christian family and was surrounded by the influence of Thailand’s pervasive Buddhist culture. Mantak. I realize that the lesson was to detach from everything.” He felt proud that he could help people get well. As a young child. Different but Parallel On the point of urine remedies in Chinese medicine. your body shrinks and dries out. the people on the yellow plateau. so they went to their church to ensure a safe and secure delivery of their baby. ‘Man must overcome Heaven’ was incessantly and loudly trumpeted into our ears.” Master Chia’s Life. he opened his Natural Healing Center where he applied his skills for healing. At times there was no water to drink. He was born in dramatic circumstances during World War II when American pilots were bombing Japanese targets in the Bangkok area. he cultivated his knowledge of natural ways to live a healthy life and to help others to heal. of knowing how nature rules. Simultaneously. “I must be special. he began to think.41 - . While still working successfully as the sales manager for Gestetner Company’s Thailand head office in Bangkok. After awhile. We. He was a healthy boy. as a healthy baby of Chinese parentage. being devout Christians. if I may interject.Editor’s Introduction certain of our next meal. Changes in nature are ruthless and merciless. and he was frequently asked to pee in a jar so that neighbors could use it as medicine when they were sick. It helped me set aside personal goals and desires. he was a very healthy boy in Bangkok’s Chinatown. “In hindsight. He began his life in Bangkok. His parents. cannot now— and could not then—control and manage nature. The only permanent feature of life is change. reasoned that the Americans wouldn’t bomb a Christian church. From these early beginnings. even though Mao’s slogan.

However. One was the I Ching. as a principal instrument of the feudal order. conservative Confucian heritage. Quest for the Secret Code Tao Huang continues. But. The Confucian interpretation focused largely upon linguistic explanation and analytical understanding. It was considered by the government to be a reflection of a pernicious feudal culture and a poisonous. there wasn’t a market for this health aid. “To my disappointment. The rest is history. was at the very root of Chinese civilization. I was unaware at the time that throughout Chinese history. the Taoist worldview and its theory on nature-related practices had often been viewed by rulers as dangerous. and the other was The Interpretation of Dreams. so. he was later ferreted out by eager American students looking for a teacher of Taoist practices. Conversely.42 - . since very early times. as well as of human relations and Chinese science.Editor’s Introduction In the late 70’s. “I also realized that as Confucian culture had become domi- nant. by Sigmund Freud (Chinese translation). medicine and other areas of Chinese culture. Confucian ideology had served. on understanding natural events. I had an unwavering desire to gain a thorough understanding of the I Ching. which was considered by the people to be one of the great treasures of China. “There were two other books that I borrowed from the college library. and obscure. I was becoming aware of the fact that the Taoist view of the universe and of nature. weird. The Taoist version centered on practicality. At the beginning of the Chinese Revolution. the I Ching had been forbidden reading. and as the origin of Chinese traditional wisdom. while plying his healing arts in a health clinic in New York’s Chinatown. It had been the subject of a deepseated conflict in the vision and worldview of Taoist practitioners and Confucian scholars. he moved to New York City where he had intended to market a Chi machine (a Chi generator for enhancing the body’s Chi) that he had invented. It had always been valued as the foundation of Taoist Cosmology. despite its contributions to science. the interpretation of this work had provided an ideological battleground for commentators. the American public didn’t know about Chi. the study of the I Ching left me feeling very confused. and deepening one’s conscious process. I had been quite unaware of the extent to .

It served to reveal one’s true destiny. In the Taoist view there is no limit to the self-cultivation of one’s intrinsic creative and spiritual potential. I was quite attracted to Freud’s views. “My Chi Kung practice and its healing effects contributed to my changed attitude towards Freud. Yet I also realized that there was a kind of obsession in Freud’s ideas. “Initially. dreams had always been considered vital to predicting future events. It was viewed as a perverse product of Capitalism.Editor’s Introduction which the Taoist worldview had been systematically repressed by the establishment. I cannot deny. I concluded that it reflected a pathological state in the elite of his time. and provided a key for transforming and enriching the life force we inherited from our ancestors and our parents. giving me a sense of freedom in the face of my puritan culture. that his teachings provided income for psychology professors. Obviously. In his view. the I Ching was considered a sacred book. This shift was also dramatically influenced by my discovery of the work of Carl Jung and his ensuing break with the positivistic European tradition. “I also began to understand that in the Taoist tradition. His liberation from . When I undertook my undergraduate studies in psychology at Cleveland State University. the Chinese Communist establishment refused to see that its own taboo on sexuality and puritan attitudes were not so different from those reigning in Europe at Freud’s time. I became very uncomfortable within the academic environment for that reason. a key role was played by the libido. It was understood to contain a secret code that would awaken human consciousness. In traditional Chinese culture. This view of life as a process of self-transformation—an inner journey—was rooted in the view that human beings are a microcosm that reflects the energies of the macrocosm. which he then used as the basis for his views on sexuality. In my graduate studies at the California Institute for Integral Studies in San Francisco. “The Interpretation of Dreams had been declared taboo during the Cultural Revolution. I grew more and more dissatisfied with his position. They opened for me a whole new world. especially in Vienna. collectively and personally. I realized that my major objection to Freud was that his view on sexuality was highly reductive.43 - . though. as well as the energies of heaven and earth. nationally as well as locally. Freud emphasized the significance of dream interpretation as a means to understanding the present in light of the past.

During the course of the night. “Will you show me your will?” the baby pleaded.44 - . the voice and name are extinguished by spiritual will— if one has developed it—enabling the person to enter into immortal and eternal life. the newborn spoke with the deceased in a dream.” Story of the Just-Born-Baby and Just-Deceased-Old-Man Upon dying. the baby began searching for his crying voice. “I could not speak a word when I exhaled my last breath. He found that from the sounds . pondering this course of events. All I have to say has been written in my will. “See the blood that you are bringing into this world. The will can only be obtained by those who have a blood connection. There is a story of will that goes like this: Once. The Buddhists say that it is a sad thing to be born into this world. The doctor said that it was necessary to open my lungs to cause the exhalation that produced the sound of crying.” replied the old man. The voice that you are crying with is the continuing voice of the one who has died. I cannot.” “But why are you not crying for yourself? Are you not sad to be leaving this world?” the baby wondered aloud. This shines through in his commentary on the Taoist classic. “When I came into this world I cried.Editor’s Introduction that mold clearly manifested itself in his discovery of the phenomenon of synchronicity (events happening simultaneously that are not coincidental but predestined). The Secret of Golden Flower. “Why did no one cry for me when I came into this world?” The dead person looked searchingly at the baby and explained. someone needed to die in order for you to be born. It soon became aware of the sounds of crying voices coming from another source.” The baby then questioned. not because I wished to but because I had to. The baby. “The people who are crying are those who own either my blood or my will. People were mourning an old man who died at the moment the baby was born. inquired. and in his introduction to Wilhelm’s first Western translation of the I Ching. You are not my blood. a baby came into this world crying tearlessly as its first action. along with his great empathy for the Taoist tradition. “No. But why are living persons crying for a dead man like you?” The deceased responded clearly. years ago. the blood-will he inherited.” Spurred on by the dream.

the blood image must be a metaphor for something else. the wills of the blood-flowing-rivers have been written time and again in the same format acquired through the same process: the willful ability to interpret. Genetics as a scientific discipline did not exist before the work of Gregor Mendel—in the middle of the nineteenth century. . a new race/ culture. there was a 2000-year silence on the mechanisms of heredity. Aristotle speculated that since blood perfused and nourished the organs of the body. Yet. For example. how does one get it. Generation after generation. They vary only in the right to claim and the ways to apply. So. spiritual will? Hint: read the rest of the book on how to purify the ‘blood’ with Tao and Te. these and other ideas made little or no contribution to the eventual development of our present understanding of heredity.3 Therefore. the blood remains always the same.45 - . an older race/culture and the birth of a new generation. The format of these wills is forever changing with voices and names within the unchangeable sounds of male and female and with the symbols of letters and numbers. After the Greeks. ——— End of Story ——— Get it? Could the baby have inherited the will through the family bloodline if he had belonged to the man’s family? Not from the blood! Consider this fact: In heredity. The sound transforms life as the symbols connecting the Ideal Image of God with the Realistic Land of countries.Editor’s Introduction of ma-ma and ba-ba to readable words and manageable numbers. and each exchange involves the death of an older generation. all wills are the same: written with letters and numbers. the oldest surviving records of ideas on the mechanisms of heredity are from the ancient Greeks. drops of blood have expanded into rivers of blood. However. procreation also must be via blood. Each will involves blood and willful exchange. He proposed that male semen was purified blood and that the female genetic contribution to the next generation was menstrual blood.

Editor’s Introduction I Ching/Genetic Code Summary Purpose Throughout the text in Door to All Wonders there are references to hexagrams of the I Ching and the Chinese characters that name or otherwise describe them. Because of this pervasive presence of I Ching underlying Taoist thought and culture. especially in the area of molecular biology. who was believed to be the reincarnation of Lao Tzu. There are different aspects in the process of reading the hexagrams. We have included these images in the chapters for reader reference along with the text. we will help readers who haven’t studied the I Ching to know some basic concepts of the structure and dynamics of the I Ching.’ In the Preface. our spiritual experience and for the fulfillment of our evolutionary birthright. together they are eighteen. and the subatomic world of quantum mechanics. The intention is to give a sense of their basic structure and functions. This translates into significant power for our life. Tao Ching has 37 chapters and Te Ching is composed of 44. some streamlined basics will be presented in this section. the lines . … He Shanggong (The Man-On-TheRiverbank). But. This knowledge has practical applications. or double-nine. Numbers have always figured prominently in Chinese philosophy and symbolism. For those of us who don’t have an understanding of the workings of the I Ching or the modern science of genetics. just enough to appreciate their value and significance. the genetic code. we see that three and seven is ten.” We will not attempt to assess the system and symbolism of Chinese numerology in this introduction. It is not necessary to have extensive knowledge in order to benefit from reading the ‘Door. which when multiplied equal 81 … the transformation of love and virtue into Pure-Person (the oneness between spirit-nine of pure soul and God’s nine of pure spirit). Huang wrote: “… Tao Te Ching … The Text contains two sections. The “double nines” are number designations (to be mentioned later) of two of the lines found in the trigrams of some hexagrams of the I Ching. To assess this numerically. we are including a simple introductory summary of the I Ching structure—as well as its amazing correlation to recent discoveries and developments in modern science. divided the Text into 81 chapters.46 - . and four plus four equals eight. our DNA.

This version was further refined by one of his sons.4 The legendary Fu-Hsi (Fuxi) is credited with compiling the ancient wisdom about 5.000 years ago. the lower three lines are regarded as the Earth trigram and the upper three constitute the Heaven trigram. and he arranged them in the famous eight-sided pakua figure (as seen in the Universal Tao logo). We will also provide a simple non-technical . He created trigrams with broken and unbroken lines to represent the eight elemental forces of the universe and nature.6 for which they received the Nobel Prize in 1962. Each of the “double nine” lines referred to above is positioned in each of the two trigrams that make up the six lines of a hexagram.5 Watson and Crick had correctly described the structure of DNA in 1953. Confucius and some of his disciples then edited the Chou version (and added more refinements) about 500 years later—during the time of Lao Tzu. Perspective The roots of the Tao go back perhaps 20. he delineated the structure of the earliest version of the 64 hexagrams and the system that has come to be known as the I Ching.47 - . When reading the trigram aspect of the lines. (See Fu-Hsi’s table of the I Ching below.) The hexagrams were later rearranged and written down by King Wen about 3. By combining the eight trigrams as pairs of all the possible trigram combinations. It may interest the reader to learn that the I Ching was recognized about thirty years ago as having the same mathematical structure as the genetic code.Editor’s Introduction are read from the bottom up. Eight-sided Pakua with the Tai Chi Yin Yang symbol in the center.000 years. the Duke of Chou.000 years ago.

There is also an ancient definition in Chinese that defines it as ‘generating new life. are not isolated as opposites. The yin/yang aspects. Popp. rather than as dualistic and separate opposites. expanding energy represented as an unbroken line (——). In 1975. Digrams.’ This latter meaning is useful to keep in mind in correlating the structures and dynamics of the I Ching and the genetic code. contracting quality of energy and is shown as a broken line (— —). DNA.48 - . Thus. This knowledge (as stated by Dr.A. I Ching Lines.Editor’s Introduction summary for the matching structure of DNA. they are denoted as polarities of a whole. discoverer of the wave character of DNA) leads us to the recognition that spirit can be transformed from matter. of energy. receptive. from the Taoist perspective. the wave character. transformation. which correlates to the structure and dynamics of the I Ching.1) or also written as (0. D. etc. it seems likely that our spirit/ consciousness can be cultivated to enhance the probability of the most beneficial possibilities in our lives. Yang is the complementary component and is a masculine. but rather. Trigrams and Hexagrams The “I” in I Ching generally means change. . yin and yang. donative (giving).L)—which is great for computer analysis. and matter only gains in significance through the spirit. or tendencies. In the I Ching system of representation. In the binary number system. the ‘other half’ of the DNA system was discovered—the half that is complementary to the material aspect. are conceived as being interrelated and working harmoniously for their common good. shifting by degree in relationship to each other. They are poles of an interconnected continuum of changing proportions.8 Thus. Ultraviolet frequency biosignals ‘ride’ on the spirals of DNA and activate specific codons7 (biological information units in the 64-triplet code of DNA—analogous to the trigram combinations of the I Ching). yin is characterized as a feminine. This implies that there is a universal system of communication between the cells operating at much higher speeds than the humoral or neural systems previously known. Tao in manifestation is represented as the interchange of two interrelated primordial phases. yin and yang is represented as (0.

which generates two poles. For example. the result yields the 64 hexagrams of the I Ching. there is Tai Chi (great void). Confucius said. The eight hexagrams that pair two the same trigrams retain the same name as the individual trigrams. as in this example. which generate eight octants. Adding one more line to the digrams results in eight combinations of octants—trigrams. The combinations of the two lines (poles) give rise to the double duality of the digrams—yin and yang furnish the basic duality or polarity.49 - . The I Ching is capable of self-description and self-renewal and has a built-in mechanism for avoiding absoluteness—it is a Relativity Theory on a grand scale. Trigrams: Ken Sun Li Chien Kun Kan Chen Tui Kan Hexagram When the paired combinations of all eight trigrams are configured. . Digrams: Old yin Young yang Young yin Old yang 6 7 8 9 The digram number shown beneath each pair is the number that is assigned for that configuration as part of the divination process.Editor’s Introduction Explaining the methodology and practice of the I Ching. The quadrants are the digrams made up of combinations of pairs of yin and yang.” The two poles are the yang (——) and yin (— —) lines. combining two Kan trigrams results in the Kan hexagram.’ ‘Judgments’ and ‘Oracles’—interpreting the meaning and structure of the hexagram have been appended to the hexagrams. Brief traditional texts—called ‘Images. and one more line furnishes the additional duality of old and young. “In ‘I’. which generate four quadrants.

Energy transformations occur in the unending flow of changes in life from the microcosmic through the macrocosmic levels of existence. process in association with the appropriate hexagrams.’ or divination. the I Ching divination process includes . In addition to reading the trigrams. These possibilities and probabilities are arrived at through the ‘oracular. This conception is the theoretical basis for describing the dynamics of the Tao in creation. that is. It is the underpinning of Chinese mystical culture. There are eight possible combinations of three broken/unbroken lines (resulting in trigrams as seen above). The sixty-four hexagrams of the I Ching can also be thought of as triads of digrams. combinations of three of the four possible digrams. Likely possibilities and probabilities of the outcomes of change may be ascertained—based on relevant variables present in a ‘snapshot’ of experience at a given moment in time.Editor’s Introduction Fu-Hsi’s Table of the I Ching Upper Trigram Lower 2 Kun 15 Kiën 7 Schï 46 Schong 24 Fu 36 Ming I 19 Lin 11 Tai 23 Bo 52 Gen 4 Mong 18 Gu 27 I 8 Bi 39 Giën 29 Kan 48 Dsing 20 Guan 53 Dsiën 59 Huan 57 Sun 16 Yü 62 Siau Go 40 Hië 32 Hong 35 Dsin 56 Lü 64 We dsi 50 Ding 45 Tsui 31 Hiën 47 Kun 28 Da Go 17 Sui 49 Go 58 Dui 43 Guai 12 Pi 33 Dun 6 Sung 44 Gou 25 Wu Wang 13 Tung Jen 10 Lü 1 Kiën 3 42 51 21 Dschun I (Yi) Dschen Schï Ho 55 30 37 22 63 Fong Li Gia Bi Gi Jen dsi 41 60 61 54 38 Sun Dsië Dschung Gui Kui Fu Me 26 5 9 34 14 Da Sü Siau Da Da Tschu Tschu Dschuang Yu I Ching Divination Process The I Ching is perceived as a ‘world formula’ consisting of 64 possible hexagrams that symbolize all states of being. or tendencies of energy orientation.50 - .

DNA is a double-helical structure whose inherent design is such that it can be replicated to make two identical copies. At some point in the dual polarities. Likewise. This is so. it reads the significance of individual lines in the context of a specific hexagram and related hexagrams. The principles of divination referred to above—which are determined as statistical probabilities and possibilities based on known variables and with considerations of chance and luck—also apply in the realm of genetics. The elements of the I Ching hexagrams represent 64 dynamic states of tension between the opposites of yang and yin in maintaining a particular state. It is a system in which information flows from DNA to RNA to protein. has been called the new paradigm of biology. Basic Concepts and Vocabulary The biggest biological success story is the elucidation of how information becomes form. or how genes act.Editor’s Introduction reading the digrams and their interrelated influence within the hexagrams and in relation to related hexagrams. DNA is the common information storage and expression system for most organisms on the planet. The DNA—DeoxyriboNucleic Acid—molecule has a structure that accounts for two of the key properties of life. E=mc2— even solid matter is a state of energy. DNA is the informational basis underlying all the processes and structures of life. cellular . but only relative in nature. DNA replication is the basis for all reproduction. yang changes to yin and yin changes to yang. The relationship of genotype to phenotype across an environmental range is called the norm of reaction.] The divination process serves to narrow the focus of probabilities and possibilities of transformations and outcomes—which can never be permanent and final. Readers may take heart and be inspired with a sense of the practical probabilities of immediate benefits that one may influence in the genes. How genetic information flows. reproduction and generation of form. because—as Einstein has reminded us with his formula. DNA Notes. but interact with the environment at many levels in producing a phenotype (the expressed form of a character). [Please refer to Appendix II for a complete listing of the hexagram configurations and Richard Wilhelm’s translation of their names. Genes do not work in a vacuum. and the states of energy change. We present here some basic concepts and vocabulary of current knowledge of genetics.51 - .

As a ribosome moves along. have a double-ring structure characteristic of a type of chemical called purine. These codons and the amino acids they stand for are shown in the figure. stands for a specific amino acid.52 - . each starting at the 5/ end and proceeding along the entire length of the mRNA to the 3/ end. Each type is composed of a phosphate group. In the process of protein synthesis. or “that which is necessary to give form. of which there are known to be four types. have a single-ring structure of a type called a pyrimidine. Furthermore. guanine (G).Editor’s Introduction and organismal. A phalanx of ribosomes moves along the mRNA (m = messenger). and any one of the four bases—adenine (A). So DNA can be viewed as the thread that connects us with all our evolutionary ancestors. Each group of three. it “reads” the nucleotide sequence of the mRNA three nucleotides at a time. We can view this as information. and thymine (T). Each one of the two intertwined strands of DNA is a chain of chemical groups called nucleotides. Because proteins are strings of amino acids. cytosine and thymine. RNA is a mediator between DNA and the resulting protein. It showed that DNA could replicate by progressive unwinding of the two intertwined strands of the double helix and using the exposed strands as templates for new synthesis. A major landmark occurred in 1953: James Watson and Francis Crick proposed a double helix model for DNA structure.” DNA works in virtually the same way in all organisms. In the code for RNA—which reflects the properties of DNA from which it is derived—the base letter T (thymine) is replaced by U (uracil). called a triplet codon. The four digrams that . Since there are four different nucleotides in mRNA. cytosine (C). adenine and guanine. a deoxyribose sugar molecule. “Table of the Genetic Code. a specific nucleotide sequence of DNA (a gene) contains coded information for specifying amino acid sequence and hence protein structure. Two of the bases.” The combinatorial arrangement of triplets of digrams corresponds precisely to the way that the combinations of three bases in DNA generate amino acids in living cells. DNA generates form because a code that contains the instructions for building an organism is written into the linear sequence of the building blocks of a DNA molecule. there are 4 x 4 x 4 = 64 different possible codons. Most genes code for some type of protein: either active proteins such as enzymes or proteins that play a structural role in cells. The other two bases.

like a spiral staircase. which combine in three’s to form genetic ‘codons. Ala = Arg = Asp = AspN= Cys = Glu = GluN = Alanine Arginine Aspartic acid Asparagine Cystine Glutarnic acid Glutarnine Gly His Ileu Leu Lys Met Phe = Glycine = Histidine = Isoleucine = Leucine = Lysine = Methionine = Phenylalanine Pro Ser Thr Trp Tyr Val = Proline = Serine = Threonine = Tryptophan = Tyrosine = Valine .53 - . or antiparallel. with the strands running in opposite directions. namely that there are only two types of base pairs: A-T and G-C. the only base-to-base associations that can exist between the two strands without substantially distorting the double-stranded DNA molecule are A-T and G-C.Editor’s Introduction combine in three’s to form hexagrams are analogous to the four bases.’ DNA is composed of two side-by-side chains (“strands”) of nucleotides twisted into the shape of a double helix. The bases of DNA interact according to a very straightforward rule. In the double-stranded DNA molecule. The two chains are bound together by the pairing of specific bases: A with T and G with C. The bases in these two base pairs are said to be complementary. Second Letter U UUU Phe UUC U UUA Leu UUG CUU CUC C CUA Leu CUG AUU AUC Ileu A AUA Met= AUG Start GUU GUC Val G GUA GUG C UCU UCC Ser UCA UCG CCU CCC Pro CCA CCG ACU ACC Thr ACA ACG GCU GCC Ala GCA GCG A UAU Tyr UAC OCHRE UAA (STOP) AMBER UAG (STOP) G UGU Cys UGC Start UGA UGG Tryp CGU CGC Arg CGA CGG AGU Ser AGC AGA Arg AGG GGU GGC Gly GGA GGG U C A G U C A G U C A G U C A G First Letter CAU His CAC CAA GluN CAG AAU AAC AAA AAG AspN Lsy Third Letter GAU Asp GAC GAA Glu GAG Table of the Genetic Code List of the amino acids and their abbreviations in the above code. the two backbones are in opposite. This means that at any “step” of the stairlike double-stranded DNA molecule. orientation.

and at the same time enhancing the quality and significance of our physical being—who knows what limits we may transcend! That’s it! This is as far as we go in the discussion of the correlation between the I Ching and the genetic code. it may also support us in our practices to know that we really do have the capability to profoundly influence our health and evolution. due to the tremendous advances in genetic science. the correlations are as follows: Concluding Comments For the sake of brevity.” yields the same 64 hexagrams of the I Ching.000 years ago by Fu-Hsi. animals. fungi. activating those good codons in our cells. the complete genetic “dictionary” of all 64 possible triplet-coding units (codons) and the specific amino acids they stand for was deduced. the presentations of both the I Ching and the Genetic Code were grossly oversimplified and superficial.54 - . Consequently. and the codon dictionary are the same in virtually all organisms. two molecules result. Each of these is a hybrid consisting of one of the parent strands intertwined with one newly synthesized strand. since it is referred to often in the text. if substituted in the “Table of the Genetic Code. G and A be expressed by the digrams of the I Ching—this correlation. hence the term semiconservative. whether plants.Editor’s Introduction At the end of replication of a DNA molecule. it is inspiring to have a sense of how we come to be the way we are. the cosmology of the world. Subsequent studies in many organisms showed that the double-helical structure of DNA. By getting the good biosignals humming and riding up and down those spiral stairways in our DNA. The purpose was to provide a sense of the validity and significance of the I Ching for the uninitiated reader. embodied in the I Ching that was compiled 5. The key to the structure and dynamics of life in our genes is the same as the I Ching’s 64 dynamic states of tension between the polar opposites of yin and yang. In 1966. or bacteria. It is the same as the wisdom. The coded information in the nucleotide sequence must be translated in groups of three nucleotides for each amino acid. [“Notes”— gleaned from Modern Genetic Analysis. Thus. C. transforming spirit from matter.] By letting the above-mentioned nucleotide bases T (or U). Likewise. the mode of its replication. Except that the I Ching has been further refined and enhanced by spiritually achieved sages who followed in .

the millennia since Fu-Hsi.55 - . symbols exchangeable) The I Ching transcribed into genetic code. Be like Niels Bohr. the macrocosm. After he had al. By comparing the charts of Fu-Hsi’s hexagrams and the Genetic Code’s triplet codons. The result of his work and others has confirmed the dual polarity nature of the wave/particle reality in the subatomic realm of existence. sense the polar connection with the complementary primordial Chi of the universe. one of the godfather’s of the modern science of the subatomic world—quantum physics. As well.Editor’s Introduction U= C= G= A= or T in the case of DNA (Preliminary trial. feel a sense of awe for the beauty and power of truth in the microcosm in each of the trillions of cells in your body.

he was deeply impressed by the ancient Chinese notion of the complementarity of polar opposites. which paralleled his thinking. which are usually related to the specific location. “The most crucial part is that throughout Taoist history. So much so. On the one hand. The other half depends on the quality of the master and the readiness of the student. the presentation of exercises is sort of a reflection or revelation. evolving human beings and thereby be able to achieve life beyond life. five animals and six sounds. one of the best known teachers in China. it is a bit difficult to capture the exercise portion in the book.Editor’s Introduction ready elaborated his interpretation of quantum theory—when he visited China in 1937. From inner self to the highest virtuous gathering. the more powerful the exercise will be. In Taoist tradition. “I think that coming from the background where Master Chia has instructed in terms of exercises. The rest are conscious guiding practices that gear to awaken specific organs and parts of the body. Huang talks about the presentation of practices in the ‘Door’ from his traditional perspective: “There are two exercises that belong to traditional practices. and there are only two parts.9 Create your own coat-of-arms in your body’s consciousness in the core of your cells and manifest your body wisdom. he is a Taoist and a Chinese doctor. The third one is from Master Chia’s Fusion of Five Elements. there is no distraction or distortion upon the pure teachings. which I just translated from the teachings of Hua Tue. conscious. we only reveal half of the meditation exercise in a pure literal presentation. that when he was knighted in his native Denmark in 1947 in acknowledgement of his outstanding achievements—he chose the Tai Chi symbol and the inscription ‘Opposites are complementary’ for the motif of his coat-ofarms. Unless the student’s background is . The purpose of our Taoist practices is to enable us to be healthy. the power of earthly Chi. and the personality of a master. happy. as if body and mind become one. The purer the energy the master has within. Taoist Practices infused with the Virtue Energy of Te Meditation/Exercise. the Tao of seed and the Te of virtuous love will become one.56 - . or maybe three.

the teaching cannot be revealed. This is the most difficult situation for me to explain—which part of the exercises are inherently Lao Tzu’s and which parts are my own understanding or reflection upon his teachings—or revelation. and unless he or she shows enough virtue and integrity. when the two hearts reach oneness. Because of the Chi that circulates between body and mind. you master the entire year. Then. both the cosmic time and the readiness of micro-time within each person. It can be handled only through consideration of an individual’s quality. you cannot tell which is which.Editor’s Introduction cleaned. bone and bone marrow must reach a final completion before enlightenment can be achieved. particularly the inner planets and close stars out there—each exercise must be treated specifically. Besides the micro and macro time factors. which are 11:00 to 1:00 am/pm and pm/am. are the special influences of the Winter/Summer Solstice and the Spring/ Fall Equinox. which generates movements or exercises as a result of experience. This has been summarized in the phrase: ‘If you catch a day’s time. I cannot reveal the exercise on Bigger Dipper unless s/he is under initiation and taking full responsibility for it. This is why all the pressure points must be opened. if they are advanced enough. Or. Only the right person can get the essential pictures of exercises.’ “The most intriguing situation is the trinity of three dantians (tan tiens) in our Taoist tradition. There is no such thing as an exercise that can open everything. “If readers or students have any questions. they get an energetic vibration right away.57 - . muscles. All the italicized words or phrases or sentences appearing in the book belong to the Tao Te Ching. there cannot be a single exercise for all. This is why in northern Taoist practices. skin. zang fu (glands). and 5-7 am and pm. and is independent by itself. they must find or approach us directly in order to clarify the problems. Also. I cannot tell a person based on social or family hierarchy. they do not need exercises since the . “The third most sacred part of the teaching has to do with timing. by reading the words. and all the five levels of organs. “Because the body is so complicated due to the ancestral illnesses and social conditioning—and because of the interaction between body and universe. we constantly use mind to guide the body. For example. We cannot just give them the meal and feed them at the same time. which has to do with family and social life. These yearly time periods of significance reflect the four time periods within a day.

He taught high school English in Oakland. After studying electrical engineering. and after a brief stint as an IBM sales representative. The above are my suggestions and personal experiences according to our tradition. He became a certified instructor in the Universal Tao in 1992. He later lived in Tokyo. and taught English as a Foreign Language before moving to Tao Garden. and we will reach a mutual silence—the heart-connected. he experienced the manifestation of the third eye. and he is Master Chia’s liaison assistant for affairs in Japan. Navy. it is in the power of Lao Tzu. he entered graduate school at San Francisco State University where he studied English. stomach-drumming and brain-smoked passage of the Tao. and made me as a faithful dog.Editor’s Introduction channels are opened already. he conditioned himself with yoga practice. he also became involved in the Bay Area Writing Project at the University of California at Berkeley for teaching writing. While teaching. what do we have in order to live and exist and survive?” Master Tao Huang’s Bottom Line: “In Taoist tradition. He then practiced meditation of the inner light and sound current with the guidance of masters from India.” Editor: Dennis Huntington has been practicing the Tao of Master Chia’s teaching since 1986. He chose me. He returns to Japan regularly to teach.S. inner visual experience. out-of-body and dream experiences before he met any of his formal spiritual teachers in the physical body. a devoted slave. I have only one background. and education. . a heart-connected student. California. He also assists in the publishing area as a contributing writer and chief editor. He experienced kundalini energy as a result of his hatha yoga and pranayama practice. The inner voice experience itself excited his interest. He is now a resident instructor at the Universal Tao Training Center at Tao Garden Health Resort in Thailand. If you question the materials in the Door. If so. and then began teaching while living in Japan. and so did the message—to write a book. We never give everything away through words.58 - . Japan. Before he came in contact with Taoist teaching per se. He had an inner voice experience when he was a young aviation electronics technician in the U. When he began doing a simple form of meditation. creative writing. He moved to Tao Garden in 1998 to enhance his practice and teaching of the Tao. science and math as an undergraduate student. go directly and ask Lao Tzu.

5. DNA And The I Ching: The Tao of Life (Berkeley. Martin.. F. Ni. Modern Genetic Analysis (New York: W. Anthony J. MN: Dragon Door Publications. Stuart Alve. 1985). Book of Changes (New York.59 - . CA: Seven Star Communications Group Inc. Capra. Op cit. page xix. page 18. 1996).. Legge. NY: Gramercy Books. 4. Random House Value Publishing. The I Ching & The Genetic Code: The Hidden Key to Life (2nd Edition) (Santa Fe. Dr. Inc. H.. Anthony J. Johnson F. 9. Second Edition (Boston. Yan. page 2. page ix. 1992) pp. Schonberger. 2. 1991).. Dr. … [et al]. MA: New Science Library. Esoteric Tao Teh Ching (Santa Monica. 7. James. Martin. I Ching. Hua-Ching. 1993). . … [et al]. F. Paul. 8. 1999). Schonberger. Freeman and Company. Ph. 3. The Jade Emperor’s Mind Seal Classic (St. page 153.D. The Tao of Physics. Shambala Publications. page 160. Op cit. page 27. Fritjof. Inc. 6. page 37. 1992).9—10. Griffiths. NM: Aurora Press.Editor’s Introduction Reference Source: 1. CA: North Atlantic Books. Griffiths. Olson.

to smell the Tao is to breathe in a fragrant flower.60 - . It remains forever silent. yet retains its remoteness. As the enemy recedes in the shadow. Understanding its meaning is paramount to viewing the magnificence of the Cosmos. and make friends with the enemy. It encompasses the vast outer reaches of the universe. The breath is life’s inspiration. ancient and untraceable. action results as meaning or consequence and stepping forward is the reward.Wordlless Uttering Sound: Tao Chapter I Wordless Uttering Sound: Tao Defining the Tao The word Tao or Dao (pronounced dow) is no longer a strange term in Western society. unaroused. attention forms concentration. unfathomable and unreachable. invisible. Before the Tao the voice can no longer lower its pitch. and soar with the dove in the valley of death. tapping into the mystery of the universe. There can then be no alienation nor intimidation of your ultimate power. To define the Tao is to catch your breath. the Tao permeates your aura. swim in an ocean of love. focus your attention. and movement is halted in its forward journey. It can be likened to communicating with your inner voice. move with care. awakening your innate talent. The veil of its mystery cannot be pierced. To define the Tao is to listen to the silence. and searching for the origin of nature. eyes can no longer project their curiosity. observe the nakedness and activate the stillness. Technology cannot digitalize its incalculable number. It is too irrational to conceive. calculate and refine your action. too abstract to connote literally. finding a home with eternal beauty and releasing your full potential. Philosophy cannot define its elusive word. It is to connect with the power. It is to sleep peace- . To sense the Tao is to stand in a cool spring shower. To define the Tao is to stand on the highest mountain peak. to view the Tao is to observe from a high tower. sublimely peaceful. Science cannot magnify its potential. mystic beyond comprehension.

letters and numbers were employed symbolically. to love Christ. to analyze Confucius. the Superior Master Lao Jun. To define the Tao is to chant with Lao Tzu. to understand Buddha. to ignore the Tao is senseless. to walk the Tao is to be weightless. Our inner justice is profoundly different from the legal practice of justice for the sake of justice. to reject the Tao is to render yourself powerless. the voice of will becomes the most powerful force reaching from one person (dead or alive) to the multitudes: the collective will. and to judge only the mind’s intractable flaw. written and willful. This is. the com. The name that is given is no longer that of eternal name. to follow Moses. to know the Tao is to leave one breathless. to peer through a window no more. Embracing these two. finding the gateway to the Tao through the breath of life and vibration of sound. The Tao that is voiced defines the origin of the universe through subjective expression. in essence. to understand the Tao is to be deathless. marking the beginning of civilization as a cultural process. To define the Tao can be anyone’s individual response. Communicable Tao Tao can be expressed in many ways through our gifted power of communication. to listen to Muhammad. At the time that oral communication no longer served our human needs and expectations. and to embrace the Ultimate. to follow the Tao methodically is despairing. This sacred passage permits the self to be expressed. to touch hearts. to watch the Above. to laugh with Chuang Tzu. is forthright in his teachings of Tao Te Ching.Chapter I fully behind a closed door. to rationalize the Tao is futile. There are three forms of communication: oral. It is a direct spiritual communication that goes beyond ego-anticipation and social-culture. to observe first the natural law. To attempt to describe the Tao is a meaningless pursuit yet boundless in scope. oral communication is primary. an actualization process of human willpower. but is no one else’s business. to justify morality and verify deeds accomplished. Among these. stating that the Tao that is voiced is no longer that of eternal Tao. Verbalization is our first approach to living an independent life.61 - . Lao Tzu. resulting from the power of voice: the manifestation of inner consciousness and our spiritual trumpet.

This inner voice expresses and characterizes the beauty. to define our life as something meaningful. and the self is not active. Anyone who has reached her/his prime can verbalize and name.Wordlless Uttering Sound: Tao municable Tao of inner self that connects deeply to both our microbiological and psychological self as well as our macrocosmic and celestial self. . that of authority and discipline. Without this inner voice. The name that has been written extensively objectifies any subjective expression of this inner voice. the voice and name are extinguished by the will enabling the person to enter into immortal and eternal life. God is not alive. heart and mind are unified. We choose instead to rely on an external world.62 - . the meaning and the strength of life. Upon dying. refusing to abide by it or even give it credence. the inner voice speaks itself. Fig.1 When the hands. It is sometimes silent to the degree that there is no focal point while at other times it is immeasurably powerful. Inner Voice Inner voice is the most sacred spiritual vessel. Yet. we often turn a deaf ear to this inner voice. the Tao is not present.1. leaving us with confusion and distortion of the true meaning.

and what has been given or written can never be the eternal name. The moment the mind’s intention joins with the focus of the heart. 6. the word Tao has become a fixed word with fixed . a colorful vision or an awareness of the total environment while simultaneously penetrating the very subtle fine line. The second part of the two sentences warns us that the eternal Tao cannot be voiced and the eternal name cannot be written.Chapter I In order to establish a clear relationship with this sacred vessel. Verbalize it inwardly. The eternal name is thus lost. Listen intently to the sound of silence: a combination of spiritual voice and personal voice. 2. Name it with no preconceived notion.63 - . Make it work for you. It deminstrates to us also that what has been voiced can never be the eternal Tao. Pay attention to the most immediate direction and clear message: the manifestation of your inner voice. changes occur due to its very nature or the nature of its creator or user. desire or wish. Before something is named. 3. Connect your own name with it. the first set of meditation practices in this book begins with finding. Incommunicable Tao We have discussed the first part of Lao Tzu’s first two sentences: the Tao that is voiced and the name that has been written. It is for this reason that voicing the Tao will automatically and instantly disconnect from the eternal Tao. When an inner message is verbalized. many other words may possibly have been chosen. The mouth cannot express an image. the Tao becomes lost. 7. Meditate upon it as a part of the visionary journey of your life before it actually takes place. 4. It is the divine plan and your decision must be made now. whether or not it makes sense to you. When something is named. 5. The exercises are: 1. Thus. the speaker is lost and the listener will interpret the received message according to whatever s/he may hear. Before Lao Tzu used the word Tao. See how it conforms to you and your personality. restoring and listening to this inner voice in any given crisis. it is subjected to how the observer regards it. The Eternal Tao can never be expressed completely and comprehensibly.

The . Advertising serves a similar purpose in that it is neither the truthfulness of the message nor the quality of the products. far and away from Lao Tzu’s initial vision. as is the understanding of the listener. It can be linked by either verbal or nonverbal form. This is why Tao has had many names. the mutual connection and the use of language. We simplify the use of language and shorten the spatial distance in presenting the spiritual communication by means of global telecommunication. It is remarkable to realize that we are now.64 - . mouth and hand. incomprehensible to one another. moving backward. and it is forever changing. their words sound like distinctive animal voices. in effect. No matter how hard we try. What has been expressed is not that which can be further described. we are bound to fail. written and the digital-computerized audio-visual communication. The second bridge is the mutual connection between the speaker and the listener in the state of agreement and/or understanding. Usefulness of In-Between Throughout the history of human civilization—the course of mental objectification—we have evolved from the use of a single voice to the many faceted forms of oral. is exemplified by the baby’s voice. the communicable and incommunicable Tao. When two people attempt to communicate using two different languages. successfully serving the purpose of the construction and usage of language. are three bridges we must navigate: the inner voice. When two people hold an international phone conversation it is not the content that matters but the continuous connection between them. The first. The information is clear. but the securing of a mass connection: the truth between demand and supply. The third bridge is in the use of language. the true innermost spirit of that person at that moment in that particular place and in that state of mind. the inner voice. Connection In-Between Between the mind and the heart. God has many names and we have many names. It is the soul of the Tao. only the sound of the voice. There is no thinking or reasoning involved. there will be no misunderstanding. When the expression is carried with clear and defining language.Wordlless Uttering Sound: Tao meaning.

we experience its manifestation as we distinguish it as individual or personal. we capture its subtlety. beauty and ugliness. When we are relaxed and free from passion and excitement. birth and death. How could we then know? Only through our own peace and desire can we open ourselves to its ever-presence. voice and sound harmonize with each other.” The first part speaks of human comprehension and understanding while the . we see beyond the futile pursuit of games being played. non-prejudicial and indistinguishable. enduring and unchanging Tao is beyond expressing. We remain as we are. We are divided when we enact our little scenarios. while maintaining the middle ground. This mystery is where the center. and where beauty and ugliness no longer appear attractive or repulsive. balance and unify from both sides and both ends. good and bad. Each momentary flash of an idea differs from other moments. We become as two: being and non-being. and I don’t know why it is not so. This is how the world is harmonized in great accord. This ancient teaching enables us to become non-judgmental. The eternal. “In-between” these two lies the hidden mystery. always limiting it within our own boundaries.65 - . To be engaged in the passion and excitement of the game being played out is a deviation from our connection with the center and balance. competition and perfection face their extremes and opposites in a peaceful manner. Nature of the Tao In order to understand the nature of Tao we must first define nature itself since Tao takes its origin from Nature. While attracted and seduced by the passion of desire. I cannot make it such. but not the source. Being and non-being give birth to each other. the medium and the equilibrium embrace. yet all the ideas are but the manifestation of mind through the expression of soul being guided by spirit. When we have peace and serenity. It is where the emulation. difficulty and ease complete each other. and each individual idea differs from others. unwavering. The mystery within the mystery is the door to all wonders. and before and after follow each other. where good and bad are no longer distinctive. Taoists define nature as: “I don’t know why it is so. long and short measure each other. invariable. and I cannot make it not such.Chapter I methods have changed dramatically. high and low overflow into each other.

nor can we renew the ravaging effects of wind and storm on its surface. Lao Tzu realizes that by seating and entering thus. Tao is the conductor of all things: the treasure of the . Tao: Beyond the Senses Tao is formless and functions in empty harmony.Wordlless Uttering Sound: Tao second encompasses human ability and capability. This empty harmony cannot be grasped by the senses. Look into it. Although not knowing whose son it is. but its use is inexhaustible. in defining nature we can make known a changing connection with it. with no excitement and no stimulation. The second part of the definition places the human mind and its capacity in a very natural position. Use it. and there is nothing to be seen. In conclusion. Listen to it. a female inherits within her persona the feminine as well as the shadow of animus. In Jungian psychological interpretation. We cannot prevent a mountain from expanding. is the very ancestor of myriad things in the world. as is explained in chapter 21. When the Tao is spoken. it is very plain. It is close to silence and has no flavor at all. Lao Tzu has explained succinctly that Tao is eternally nameless. Rephrased in chapter 62. How can we become excited about silence or sense that which is beyond the senses? Knowing of the Origin of the Tao: Thus As Lao Tzu reluctantly chooses the word Tao to describe and share his great wisdom and insight. Our human eyes and ears and hands are rendered helpless in this endeavor. a male necessarily harbors the co-existence of the masculine persona and the shadow of anima. he knows the substance and the self-functioning Tao that inexhaustibly creates all things in their beginning. Lao Tzu is certain that it stands preceding the Heavenly Emperor. but we cannot actually change its true nature.66 - . From thus. For example we can neither change a mountain into a river or a river into a mountain. This is the mutual existence and transformation of their yin and yang characteristics. his direction leads him to an illumination of the origin of the Tao. and there is nothing to be heard. An example would be that a human is neither completely human nor even human. is praised but is unnamable. we can neither know nor name the ineffable Tao. as the Himalayas have done. Consequently. Similarly.

husbanding into light and being as ordinary as dust. their union is transformed into golden elixir. there is essence (Jing) within. Still this form seems boundless and unfathomable. and there is trust in it. When sexual electrons and light photons are joined.Chapter I good and the protector of the bad. there exists matter in it. The matter looks embryonic and dark. From this continent. Because of this trust. It can be said that its form is the form of the world: the image appears but is not yet apparent. First. have the ability to share their existence mutually. Blunting the sharp edge means diminishing all the desires of heart. when we concentrate on the outer formation of the world (the substance of Tao). From substance to form. from form to matter. an ob. the body returns to its original quality: dust. and from Jing to trust.67 - . one is with the limpid light. unraveling the tangles. we focus on a country or region (matter). there is form in it. According to modern quantum theory. on the other hand. have the ability to exclude each other from entering their territory. Unraveling the tangles is dissolving and clarifying the constant puzzles generated by mind. This is the meaning of husbanding into light. he is not desirous of being presented with jade in front of the team of four horses but rather of having without asking and forgiving the wrong doing. As unfathomable and boundless as it seems. In Taoist tradition this light embraces both universal light and bodily light through the transformation and purification within the trinity of Jing. Electrons. Seeing through that which is limpid is analogous to entering into the realm of the kingdom of light. By not rejecting or judging what is good from what is bad. we picture a great body of land. The essence is very pure and complete. it cannot be perceived symbolically other than in the symbolic sense. after blunting the sharp edge. Since the substance of Tao is not a concrete form. From the region. from matter to Jing. Lao Tzu is aware that the substance of Tao seems boundless and unfathomable. from now to the days of old. What is “thus”? It is awareness of self and universe by being one with the creative force and seeing through what is limpid. it is as though we are viewing an object from a satellite or under a microscope. When the body returns to its infantile stage and mind is completely cultivated. Chi and Shen. its name never dies even though its name cannot be defined in human terms. photons or particles of light. As the spirit enters its limpid state. our continent (form).

Lao Tzu foregoes human comfort in order to have a trusted connection with the Son of the Heavenly Emperor. When used. Since the action of the Tao is in its non-formed state. He gives up his mind—the real exhaustive device of life force and himself—the identity of ego and illusion of mind. The object is pure and complete.Wordlless Uttering Sound: Tao ject (essence). He denies himself the comfortable life that can necessarily hold but one future: death. it utilizes both heaven and earth as its strawdogs (scarecrow) in order to conceive its formless state of oneness: nothingness. it remains pure and limpid. . promoting. Therefore. It is equally important to note that Tao moves by returning. Harmony is where and how the matter of the Tao produces.68 - . preserving and regenerating at the same time. What an enormous. one to two. wholeness and completion by preserving its unused and potential perfection. the substance and the self-functioning of the Tao. the Tao of oneness is the very Tao of oneness. Being as large as it is and as small as it is. Its mass accumulates until it becomes the substance of Tao that forms the chaos of macro/micro-chaos. Being is born of non-being. such as a license plate. two to three. regenerates and renews itself in its constantly full state. its best harmony is within itself where nothing is yet produced and nothing can be lost. As we know. Being forms the creatures that result from the process of the Tao to one. As we examine this same object under a microscope. What he ultimately receives is thus. can be pinpointed and projected. powerful and all-consuming thus this is! Empty Harmony – Action of the Tao Tao functions in its empty harmony. and three to all things. promotes. or emptiness. yet ineffable and immutable. This source is undoubtedly the very ancestor of the myriad things. the space of its substance appears larger and larger. all things under heaven are born of being. Even as the Tao is producing. It also remains in its constant fullness. What more do we need other than the trust of the object itself? It is this very trust that connects Lao Tzu’s heart with the origin. it remains full. Nothing more than thus and nothing other than thus. It functions in its weakness and infinity by preserving its fullness and perfection.

This is why we have the Tao of heaven. our birth. the one direction. Cinnabar initially represents the raw reddish stone used by outer alchemists in the process of refining golden elixir. Unless the awakened mind is re-centered. anxiety is the tactic employed. Heaven is returning itself to the Tao since heaven takes its origin from Tao. Humankind is returning to earth since humanity takes its origin from earth.69 - . becoming one with the Tao. individually and collectively. The yin Chi is in the valleys of the earth and kidneys in the human body. while yang Chi is in the entire cosmos and human mind. the self. In our modern society. the Tao of earth. while the inner alchemists define it as the empty center area in the abdomen. our source. This is why competition of any sort has no value or reality. it is nonexistent in the scheme of things. This is the unwavering path leading to the door of mystery where we will join and be the son who is exceeding the Heavenly Emperor. the empty harmony refers to the Cinnabar Field or Cauldron where elixir is refined. the soul restored. we have evolved from animal-eating predators into self-striving competitors. the Tao of human beings. wandering souls and hungry ghosts abound between heaven and earth.Chapter I and the Tao of all things is the very Tao of all things. and loss of self-esteem is the price we pay. the means to returning to our youth. Returning In Taoist inner alchemy. kindness (Te) enriched. The gains and losses conceal each other. and the Tao of sand and rocks. The yin (water) Chi in our body comes from the bladder. Earth is returning herself to heaven since earth takes her origin from heaven. will never survive. The cauldron is a cooking vessel used by the outer alchemists. master and slave thrive on each other. Only through this practice can we find the way. It contains the golden elixir crystallized from yin and yang Chi between the body/mind and universe. the Tao of plants and animals. Stress is the consequence of our society. The Tao is returning itself to Nature since Tao takes its origin from Nature. ovaries/testicles and prostate gland. mind to its creativity and spirit to its oneness. Remember the word “return” reminded by the action of “returning”: body to its destiny. whereas the yang (fire) . This is the ultimate reality: returning is the cornerstone of being Taoist.

This applies as well to sexual urges.70 - . the light returns. Without returning to this sacred-state. the original love and original gut awareness as one. Fig. Lower Tan Tien (Lower Brain) is the Seat of Awareness. the virgin state returns. Upper Tan Tien (Upper Brain) is the Center of Observation. and to the brain as spiritual wisdom. To take this one step further. For the male. We need to practice returning sexual energy to the chest as selfless love. The key to this is to empty the fullness of mind through emptying of the heart.2 Three Tan Tiens The Taoist returning practice is that of fusing these two energies. and power returns. golden elixir is produced. the dream is lost and the spirit is lost. This is what we refer to as returning to oneness: the original consciousness.Wordlless Uttering Sound: Tao Chi in our consciousness and spirit arises from the heart and mental awareness. no loss of such precious sexual energy means no regret and no violence. when the menstruation or the blood of sea is absent. common to us all. 1. Middle Tan Tien (Middle Mind) is the Center of Consciousness. returning means not following any outward or worldly direction. . For the female. When these two kinds of Chi (called Kan and Li) are unified to form harmonious action. life is lost.

3 Learn to circulate your Chi in the Microcosmic Orbit to assist mastery of semen retention and transformation of sexual energy. Pineal Gland beneath Crown (Enlightenment Gland. extra Spirit Energy is stored here. 1. It fuses into every corner at all times with full anticipation. Coccyx (Sacral Pump) Hui-Yin (Perineum Gate of Death and Life) Functional Channel Yung-Chuan K-1 (Bubbling Spring) Governor Channel Fig. it operates on both the left and the right. sexual monogamy or multiple partners—depending on the individual and circumstances. The key is to merge sexual energy with loving compassion. Bellows – Function of the Tao Since the Tao is all-pervading. and refining sexual energy within the body. Spleen) Ovary/Sperm Palace Extra 31 (He ding) Wei-Chung BL-40.71 - . Gland of Direction) Pituitary Gland (Mideyebrow) Crystal Room Cavity of the Spirit Tongue Hsuan Chi (Throat Energy Center) Shan Chung (Thymus Gland) Rejuvenation Center Chung Wan (Solar Plexus.” This can be achieved in the context of celibacy. Prenatal energy storage safety point.Chapter I There are Taoist practices for cultivating. conserving. Yui-Gen (Cranial Pump) Ta-Chui (Central Control of the Tendon Connections of the Hands and Spinal Cord) Gia-Pe (Opposite Heart Center) Chi-Chung (Adrenal Gland Center at T-11)-Mini pump Ming-Men (Kidney Point .Door of Life). Pancreas) Chi-Chung (Navel. Chang-Chiang. recycling (inward and upward instead of down and out of the body). Yet . These practices enrich the quality of one’s life and fuel the process of spiritual “returning.

72 - . A bellows contains nothing. strengthening or weakening. It embraces both the mountain breast and ocean valley. . enhancing or destroying. The two sides are constantly merging yet standing alone to generate their harmonious flow. operates all things existing on either side by providing the power of not-having. nothing will be produced. This Tao is also like the water flowing in the river. holds no form. It is like the empty space that makes the room useful even though it is framed with windows. creating both the river flow and its supporting bed.4 We inhale the power of Tao into our life and return it with the virtue of Te. and walls. The bellows can accurately and clearly represent the flow of life: one side for the input of the Tao of life and its masculinity. The secret to this practice is gentleness. It is like the hollowness that makes the vessel useful even though the vessel is molded and colored. Whether the matter is leading or following. not-attaching and not-framing. When the force is too fast or too hard. not-occupying. It is like the emptiness inside the hub that makes the vehicle useful even though it is connected with spokes. if the input is slow and weak. Its usefulness develops with the working relationship between what has been put in and what will then be expelled. doors. Fig. and the other side for the output of the Te of love and its femininity.Wordlless Uttering Sound: Tao it occupies no space. The flow of the river facilitates. This form of spatial-energized operation is metaphorically described by Lao Tzu as a bellows. it does not maximize the wind flow and could destroy the usefulness of the bellows. energizes. 1. the bellows is the same regardless of what passes through its empty space. steadiness and consistency. Yet.

During our lifetime we are all granted a natural space in which to dwell and make our life meaningful. This space can be both physical and mental: a good physical space implies a good location.73 - . and cross your hands on your chest. place one foot over the other.Chapter I Bellows-Like Meditation Meditation is. These two are equally important and often difficult to occupy. Close your eyes and concentrate on your breath. expanding our mental space into the vastness of the universe. lie on your back. expand and preserve. Breath-Related Problems: An array of chronic problems existing in the chest area and brain—bronchitis. The first bellows is the function of lungs. Human life and its existence on this planet depend on creating and discovering the most useful space to occupy. enabling us to realize a dream to make the heart joyful. The third bellows is the third eye. 1. the working breath of life. then utilizing it fully and gratefully. good living conditions and a good business opportunity while a good mental space must have the capacity for flexibility. sleep problem and more—are the result of poor or improper breathing. they will survive and live a long life. allowance and acceptance. the gate to all-sea-flow. . the opening gate to the reality of mystery. When a person finds a suitable space. You will generate more productivity within this creative environment with less time and effort. Before you realize it. The second bellows is the perineum. and delight the spirit. it will be morning. poor digestion. in a sense. Conscious breathing is the proper means to effect this procedure. you will soon drift into a deep and restful sleep. Living in this environment we can exercise our kingship within our own precious kingdom. As you listen to your breathing. chest pain. tightness of shoulders. In meditation practice we utilize the bellows—the three precious spaces—within our body. neck pain. If you are experiencing a sleep disorder and desperately desire a good sleep.

5 Breathing into the dream of healing and empowerment (The position of hands and feet are opposite to each other. Kneel down with toes in standing position.Wordlless Uttering Sound: Tao Fig. and vice versa. You may experience pain in all related muscles. It is the key to a happy. Perineum: If you have lower back problems. constipation. frequent urination.6 Connecting to the earth mother. 1. place the left foot on the top of right one. and other related problems you must pay attention to the perineum pressure point. Bow forehead to the floor and place hands together flat on the floor in front of the brain. 1. sitting or lying down. If you are right handed. Practice this for at least fifteen minutes. Then begin the second phase of breathing using the same technique. Take a deep breath and contract the perineum and muscles as firmly as possible. . as healing commences. poor or irregular menstruation and urination. joints or organs. Hold the breath and retain the contracting position for as long as possible. This exercise can also be done whether standing.) 2. Then release quickly.74 - . Relax for a few seconds allowing the breath to run smoothly. healthy and energetic life. Pain is the first step in healing. Fig.

. practice the following. When you no longer experience pain when following this practice. visualize the energy being condensed and sent forth to the yin third eye at the crossing-point between the two eyes. Release and relax. That is a prelude to the joy that will ensue.Chapter I When the lower part of the body is fully open and relaxed. Perineum Fig. Fig. When you develop this ability. you will learn to see and read illness. neck and brain will become open and relaxed.8 Receiving the light from within. This is the key tool in Taoist healing diagnoses. You are becoming your own best doctor. the spiritual eye is ready to open. Inhale and mentally gather the cosmic light into the pineal gland through the yang third eye in the middle of the forehead. You then focus on the pituitary gland. the cosmic door is ready to open. contract perineum area. the entire back. When you are able to see a white dot. 3. As you exhale. Inhale. hold breath. bend your head forward with hands flat on the floor and tap the forehead on the floor in rapid momentum. Your appreciation of yourself and your life will expand as you continue this practice. You may visualize numbers flashing on your mental screen as you count your breaths. The benefit of this exercise is beyond measure. 1.75 - . Kneel. You may experience temporary pain and dizziness.7 Drawing the energy into the body. 1. Third Eye: In order to open your third eye and expand your consciousness in both waking and dreaming states.

no action can burden it and affairs cannot alter it. It is the abyss that receives the power of penetration. and nose (or earthly door) is pinched closed. He experiences this by engaging in simple practices such as closing the mouth and nose and taking sustenance from the mother source—not his biological mother but the mother of the world. Its spirit never dies but is always filled with endless vitality. the seed of pre-creative force cannot be nourished and the process of creation cannot be grounded. Without tranquility. When the earthly door or sexual organ is withheld. By closing your mouth and shutting the door. refresh. no explanation of your being is necessary. the source of Tao cannot be retained. indestructible. When the mouth (or mind’s eye) is closed. The light cannot expand it. Seeing what is small is discernment. and it is the graveyard that lays to rest the fallen bodies and returning spirits. It is constant. The broader explanation is that there can be no outward flow of Chi. one can preserve subtlety. No one in this world understands yourself better than you do.76 - . one sees what is small. Those who know don’t speak and those who speak don’t know. when the heavenly gate—the mind’s eye—is inwardly preserved. there is no harm. When opening the mouth and pursuing your affairs.Wordlless Uttering Sound: Tao Mystical Female – Source of the Tao The tranquility of the valley-spirit of the mystical female is the mother that creates the root of heaven and earth. respond. He uses two analogies for mouth and door (nose): narrow and broad. there can be no wearing down of life. there is a conservation of spiritual force. life cannot be preserved. the darkness cannot exhaust it. He promises that although the body dies. The Valley is the base upon which the land and mountains sleep. It provides the echoing wall that responds and resonates honestly to original voices. retrieve. always there. When you know yourself. the mother of the universe. ready to receive. Through discernment. This valley of tranquility is the mystic gate that stimulates the dreaming wanderers and adventurous actors and actresses. there can be no disclosure of information. The explanation of narrow suggests that when the mouth is closed. . In the very beginning. regenerate and reenergize. Lao Tzu instructs us that the door of all wonders is the mystery within the mystery.

but our poisonous understanding of it dispels its tranquil state. Water is clean and pure. There is no need to demonstrate. fluid and steam. storms and glaciers.77 - . but our mismanagement of worldly affairs has diminished our course. Water joyfully speaks its true faith. Water is soft and gentle. Nothing can live nor complete its journey without water. and once again purifies itself. Water is inactive. Water: Symbol of the Tao What is the model of being one with oneself. eternity becomes apparent. Water. Pouring as rain and drifting as snow. Water is always happy in its present dwelling place. When the center of the body is preserved. on earth. prove or dignify itself. nothing can compete with it. it continues its endless forms of processing. By utilizing this strength. This is the power and virtue of water. sacrifices itself. conquers all. yet nothing can fight against its power since it remains proportionate as well as ageless. we manipulate our affairs with an imaginative clock that destroys the natural rhythms of our bodies. It washes away all toxic materials that harm living creatures. yet nothing can be more active than water itself. Water provides the life force for all creatures. it is everywhere. nothing can surpass it as a tranquilizer. satisfies them. how does one lose his selfishness? Water is the answer. This is the material that resembles most closely the nature of the Tao. existing as solid. water travels endlessly through the seasons. It nurtures them. and reveals itself as the largest substance on earth. Water is noncompetitive. Water is at peace with nature. one can draw on the light for discernment. Being noncompetitive enables water to remain at peace at all times. The yielding strategy it employs enables it to be . Forming dews. It occupies more area than anything on the face of the earth does. is life. Water is content to follow its course.Chapter I Preserving subtlety is having strength within. since its murky states are stilled by its inner tranquility. Water acts in its own right time. Water dwells within earthly creatures. nothing can contaminate it since it purifies other matter by purifying itself. Water is weak and pliable. ceaseless in its wanderings.

With reluctance. nameless. adaptable. and that of heaven is also great. it stands alone. yet it remains unbiased in its singular mindset. When confronting strength and hardness nothing can overcome it. formless and motionless. never changing. concrete. not even Lao Tzu. It is eternal. which is wordless. Symbolically far-reaching. I pronounce it Tao and deem it to be great. the word Tao. Not knowing that you don’t know (ev- . penetrating every area of the universe. yet none can apply it. Great as it is. Silently and formlessly. it remains at most a symbolic expression well beyond our mind’s comprehension. then returning to us. Using nothing simplifies. Everyone knows it. which precedes that of heaven and earth. embracing and returning to its destination with no need for refined strategy. Lao Tzu concludes that nothing in the world is softer and suppler than water. Using weakness overcomes strength. I don’t know what name it has. He is unable to summon up a portrayal because he believes that knowing that you don’t know (everything) is superior. This Tao is truly great. Lao Tzu and the Tao On the Tao Through the reverse process of regaining his youth by transforming his life force into spirit. Using water overcomes strength. can have a clear.78 - . That of kingship is realistically great. Tao is Nature. That of earth is equally great. and unattached by retaining its freedom. it penetrates the mind’s spirit. The ability with which it is endowed enables water to run along both sides of the stream or river. Lao Tzu is forming with great caution and meticulous care. never growing. Following this. precise and absolute definition of Tao. like sky and ocean or earth merging seamlessly at the horizon. and never dying. Lao Tzu expresses that matter or existing material is formed from chaos. never changing. Whoever can bear the misfortune of the world is the ruler of the world. Far-reaching becomes returning. No one. It trickles or races on. the sages’ wisdom tells us: Whoever can bear the disgrace of the country is the ruler of the country.Wordlless Uttering Sound: Tao flexible. Lao Tzu said to himself. It enables itself the mother of heaven and earth.

I am alone unintelligent. Clearly.Chapter I erything) is a sickness. I am a fool at heart. as if stubborn. He furthers states that everyone in the world says I am great. I alone am dull and unsophisticated. words disappear. Not daring to act in front of the world enables the mechanism to endure. it becomes small. second is frugality. He is certain that it precedes the Heavenly Emperor even without knowing whose son it is. nothing further is to be seen or . Frugality enables abundance. I alone maintain the living essence within. I alone stay with a unitary source. gathering energy together. Lao Tzu’s words are easy to understand and simple to apply. 3. entering the abyss beyond the point of no return. Teaching and Learning Due to his heartfelt and wordless teaching method. If there is a long-standing parallel. 2. Lao Tzu must employ a sound or a word. it relies upon compassion. by taking my sustenance from the mother source. Which would you choose? Lao Tzu defines himself by saying “people are calling me nature. I want to be wholly different from everyone else. as a water droplet is to the spring. great without parallel. Through compassion. When the right spirit appears. So compassion enables courage.79 - . like a baby who does not yet smile. I am desireless and without anticipation. third is to not act in front of the world. they are no longer necessary. ”He is neither smaller nor greater than nature is. Discipline I always have three treasures: first is compassion. He doesn’t create it. he states it arbitrarily. understanding disappears. The following are other various self-defining descriptions from Lao Tzu: 1. Being without parallel is what enables greatness. fight and win. He rationally states that the best he can do is to call it Tao. 5. defend and be secure. They are easy and simple because they are plain. The word Tao is simply a sound uttered through Lao Tzu’s mouth. 4. When the heaven establishes itself. When the right understanding appears.

Instead. People grow old and die without interference from each other. settle into their living conditions. By reaching the ultimate emptiness. In regarding government. his words are few and few people can understand them.Wordlless Uttering Sound: Tao heard. due to man’s pursuit of profit and power. appreciate the cloth. the more chaotic the nation will become. The more and sharper the weapons the people have. The sounds of dogs and chickens are heard. The only fear is what is other than that. Because of the discrimination of this paradox. but bodies are at peace with nature. The sacred mechanism of the world cannot be manipulated. This is the most profound paradox of life. the poorer the people will be. The neighboring countries are in sight. including that of us. The more know-how people have. The more rules and demands that flourish. The other warning sign Lao Tzu declares is that whenever people are afraid of death and are acting contrary. the more bizarre things will appear. and facile promises necessarily result in little trust. Those who hold on to it will lose it. being overly informed leads to exhaustion. From this I observe their returning. As the nuclear bombs and arsenals proliferate around the world. Lao Tzu warns that I see clearly that those who want to take over the world and manipulate it do not succeed. will necessarily bring about self-destruction. I will catch and kill them. It serves as a powerful spiritual awakening practice and self-realization practice as well. the more thefts there will be. If Lao Tzu is right. just let people enjoy the food. Lao Tzu asserts that the more prohibitions there are in the world. he found that all things work together. Lao Tzu comprehends the knowledge to walk in the great Tao and know there is no reason to be fearful. No one can surpass the wonder of nature. delight in customs. Those who manipulate it will fail. he wears shabby cloth but holds a treasure within. the manipulation of scientific exploitation in its many various forms. Warning Seeing what desire and ambition invite. He concludes that truthful speech seems paradoxical.80 - . He is precious and his teaching is precious. Words have their origin and events have their master. concentrating on the central stillness. there could come a time of total self-destruction. . Because this is so. Besides. Spirits are calling.

people transform themselves. As for himself. using disengagement to take over the world. using nonexpectancy to conduct the battle. Lao Tzu cautions using the right lawfulness to govern the country. People will protect themselves out of their own fear. When I am inactive. how can killing be used as a threat? If fear arises. it will be a great fear. Lao Tzu is never fearful because he has no place to die. When I am disengaged. nobody can kill the fear of a nation.81 - . people remain simple. Advice To expand on the above paradox. people organize themselves lawfully. . As a result. Whenever people are unafraid of death. When I choose non-desire. people enrich themselves.Chapter I who else can act so? People are generally not afraid. When I abide in stillness.

nose. being the most highly evolved. animal spirits exist from cyclical to eternal. Plants and rocks are active inorganically or vegetatively.Sensory Perception Chapter II Sensory Perception How We Perceive To perceive is to be aware of our surroundings as stimuli by the means of senses. ears. Humans have also developed the ability to think and reason. The human hands and feet as well as animals’ claws and birds’ wings. Just as plant lives range from seasonal to perennial. taste and touch. All animal spirits are cyclical. animals have developed inter/intra-organic capacities in order to live actively and escape safely through their sensors. whereas animals depend on their five sensory receptors to recognize. vegetative. to make and utilize tools. all animals possess souls or animal spirits of that intrinsic and independent power. which is instinctive. can reach the eternal. Their rudimentary abilities enable them to interact with the five sensors of eyes. Taoists call this form of spirit po. selfish and egoistic. hearing. All living things from plants to insects and animals possess sensory abilities. All animal spirits are self-protective since they must safeguard their own existence.82 - . Although mankind is incapable of running as fast as jaguars. smell. All species of insects live on germs and viruses. identify and utilize their needs. are essential to their corresponding senses of sight. we are the masters of sensory manipulation.. etc. jumping as high as fleas. making the most creative use of all things as well as the most destructive use. Along with five senses. but the human spirits. Deriving from their inherent abilities. Only human beings are consciously aware of their traits of selfishness and are willing to somehow extend this . that of transforming water and light through minerals. flying as high as birds or swimming as well as fish. Plant life carries the most simple form of perception. tongue and skin.

When a spirit/soul is regenerated into a physical body. plain is the presence and simplicity is the workstation. only humans can sacrifice today for the benefit of tomorrow. everything has its intrinsic healing power. The human conscious awareness perceives both the present reality (natural or cultural) and the projected reality (wished or planned). In spiritual discipline. when the secrecy is open the sacred becomes manipulative. the world is not only perceived but perceivable as well. In spiritual manifestation. manipulates both the biological and instinctive awareness of po and the conscious and mental awareness of hun. This is the presence of spirit and its wisdom force. the anticipating power. The perceivable world remains forever present and mystic. the make-believe of ego and the foreseeing and fear-controlling capability. mind. instinctive and conscious. biological and psychological. the consciously perceived and planned presence. the senses are organic and inorganic. This is the presence of oneness. When an individual is isolated and becomes naked. in spiritual cultivation practice. We define a natural presence (such as time) through a consciously perceived presence (such as a specific time of a day). Spiritual Sensitivity Everything is perceivable as it is perceived. On the other hand. and matter. Our sensory power represents the power of nature.Chapter II power beyond death. and the spiritually awakened and transcended presence. as a powerful and destructive sensory receptor. egoistic and willful. Therefore. In the Taoist interpretation. only when one is naked does one reveal its natural secrecy. ego. only when there is no more magic visible does it conceal the true . To perceive the power of each individual creature is exceedingly difficult because of its own sacred secrecy and interactive capacity. force and the momentum of their interaction. Nature in God’s creation is perceivable and the Tao in life is a perceived journey. it unifies its organic ability with the conscious ability to form ego: the master of the five senses.This is made possible through the interaction of the conscious spirit. force. With spiritual discipline we become fully aware of the biological and receptive presence. a composite of matter. All animals are realistically selfish.83 - . On the one hand. and project it into a future outcome (such as predicting the weather). The perceived world is the realistic world we now inhabit.

making the sacred power of church (body and son) deviate itself from its source.1 When the bodily parts work together. Between this paradox lies the nature of mind and faith.84 - . the smallest and the subtlest particle of the seed and the son. you know the son. This is the source of our mind’s search. love and resource: the sacrificial power of mother. the spirit senses all.Sensory Perception magic within: the gift of spirit. The Mother is the undivided natural form of Maker. the love and the flow for the sake of institutional practices. When you have the mother. Fig. is through your innate experience. and her creative power is the mechanism of all creatures and their functions. both realization and actualization. 2. The world begins with the mother as its source. and our returning path. from images to ideas to structures and to numbers. . Knowing this. giving no credence to the nature of secrecy. The mind steals as many natural things as possible by exploring their nakedness. the orphanage of your true self. The scientific mind willfully and egoistically locks the door to any naked entrance through the possible reconstruction of elements and making the beautiful fruits of motherhood a profitable outcome. disregarding each one’s privacy. underlining the path of research and returning. and paying no respect to the beauty of simplicity. Equally alarming and tragic is the religious view of abandoning the body. This is the understanding of the science of each individual substance and its function.

coordinated through the primitive brain. It is the seat of consciousness and the center of the higher mental faculties such as memory. the term cerebral cortex describes the thick layer of gray matter encasing the cerebrum. 2. returning to the original state by embracing the original undivided source. There is no rejection of science before religious belief. consisting of two hemispheres separated by a deep longitudinal fissure. it is inside our spirit. parietal . Together. When you know the son. It is the central authority for sensation as well as for all voluntary muscular activities. in order to return to the source. learning. This is the spiritual discipline.Chapter II So we must die.85 - . In humans. When you know your true self within. and there is no denying spiritual faith before any experimentation. Although the body dies. Truth is not inside the monastery. The cerebrum is the largest part of the brain. your divine source and your creativity. the spiritual sensitivity will be established. reasoning and emotions. This is the meaningful duty of religious spiritual practice. It consists of four lobes: occipital lobe for visual association. just as fruit encircles its kernel. Development of Five Senses Fig. Faith is not within a teaching. or cerebral cortex. turn back to preserve the mother. there is no harm. This is the power of spiritual sensitivity. as the son and the sacred church.2 Five Senses Five senses are developed within the entire animal kingdom. Love lies within our receptive minds with our trembling sensations of oneness with God’s love bestowed on each of us. This is the message that Lao Zi has provided. return to embrace your procreative mother. it is the true magic of the world.

It controls our stereotyped reactions and movements as well. breathing and unconsciousness—are charged by the brainstem. Thalamus Hypothalamus Pineal Gland Pituitary Gland Fig. particularly among fish and insects. even more primitive than the limbic system. It is vital in maintaining our conscious wakefulness and alertness. food-intake. and medial thalamus—with hypothalamus serving the highest purpose of all. and front lobe for the motor activities of thinking and reasoning. water balance. sleep-wake cycle and the activity of the hormones secreted by the pituitary glands. The brainstem.Sensory Perception lobe for touch and taste. blood pressure. blood flow. swallowing. This ability is the conductor of sound and its vibrating frequencies.” the Latin word for “ring. 2. The primary functions of life—heart rate. ensuring the person of the next breath. All sensory activities governed by the cerebral cortex are centralized through the thalamus glands and executed through the limbic system—the name being derived from “limbus. Prior to development of the limbic system. It contains many tiny clusters of nerve cells called nuclei monitors that regulate body temperature.” This ringing system enables us to learn and to memorize. coughing. directs (as it is preprogrammed to do) the functions of breathing and metabolism. all species possessed a brainstem that encircled the top of the spinal cord and was poorly developed. the reticulating activating system (RAS) consists of a reticular formation. the next meal or opportunity. The alarm system in the brain. subthalamus.3 Crystal Room .86 - . the temporal lobe for smell and hearing. hypothalamus.

The meditators who fast long periods of time without sleeping are capable of unifying this gland by constantly drawing light into the brain and body through the pituitary gland. The pineal gland. Thus the thalamus glands are actively shut down. . the mind sees the light and the inner ear hears the cosmic vibration within both the body/mind and the mother earth. secreting melatonin to control the subtle bodily rhythms. making the cosmic vibration visibly meaningful through the conscious eye. Thus. as is found within caves where the meditators engage in their highest form of practice. breathing activity substitutes for the restfulness of visual and auditory function. Its primary factor is its ability to regulate the hypothalamus gland. comprises the first storeroom of sexual energy as it rises through the spinal cord. It then further nourishes the pituitary gland and pineal gland in meditation practice at the second level: transforming Chi into Shen.87 - . remaining in perfect balance between wakefulness and sleep. In such a state. In this state. The hypothalamus gland alternates peacefully. rather than the rotating power of the earth. will consciously withdraw. the sensory receptors that are controlled by the thalamus gland. wakefulness is a dreaming state and dreaming consciousness is awakening consciousness. The pituitary gland—the master gland for bodily hormones—becomes distilled by the exchange of energy in the body/mind needed for spiritual awakening power. no longer being driven by the instinctive drive from adrenal power and conscious awareness of the thalamus gland. The olfactory becomes the chief organ to supply the minimal energy needed for the body/mind. the visual and auditory abilities become ever more powerful. By keeping the adrenal hormones at their lowest levels. is alternated by the vibration of earth and the scanning light. This state is the final stage of the returning process on earth.Chapter II The brainstem. with the exception of the olfactory. the cave and the hollowness within the bones echo each other. then Shen into Emptiness and finally Emptiness into Tao. the sun and the moon. the inner peace will remain undisturbed. In complete darkness. By drawing the unconscious light from the adrenal glands that are being charged by the primordial sexual energy. Mysteriously. in Taoist practice. They become the functions of spiritual stars and planet earth.

4 Function of Amygdala The overall functioning of the amygdala is related to the energy of the kidney Chi (among adrenal glands. The first six are the organic expressions of heart. As the light moves forward. liver. The root word for emotion is “motere”. Fear is . the light in the pituitary becomes graywhite. bladder and ovarian/prostate glands). the two amygdala glands are activated. 2. kidneys. and spleen. The seven emotional expressions of organic function with the passion of the heart are closely connected with the seven openings in the face expressing happiness. Amygdala Fig. The desirable action is the egoistic mental action. hatred and desirable action. the Latin verb “to move.” By adding prefix “e” to the word “motion.88 - . the emotional or adaptive center emerges. sadness.Sensory Perception With the development of the brainstem. love. As the sexual power engages with the light above the brain to form sweet dew. the third eye—the essential tool for healing diagnosis—will be opened. When it radiates. rage. such as the image of sun or of a snake. The Taoists view emotional activities as energy diffusions. particularly the will/fear expression. joy. allowing the Chi to circulate on either side of the head above the ears and around the temples. In Taoist tradition. enabling the body to function more actively both organically and emotionally. this is the crowning center where both the light and visual frames register. The primary organ for these emotional activities is coordinated through the function of the two amygdala (taken from the Greek word for “almond” because of its fanciful resemblance to almonds).” we see the correlation of organic life in circulating and retreating from its very basic mechanical function.

responsible for releasing dopamine. when the meditator’s breathing condition becomes as such. In this state. especially the newborn. This inner stillness is opposed to the extremely fearful reactions that manifest in response to life-threatening situations such as freezing. This results in increased energy to the eyes and temples. The energy coming through the liver adds additional power to the cerebrospinal fluid necessary for the cell function in the brain. the heart remains calm with no attachment to anything internal or external. numbness and immobility.Chapter II the oldest negative emotion. animals will retreat from this seemingly dead body. The breath becomes deeper. become the seat for true inner stillness. It is felt by all animals. they choose to make friends with it rather than viewing it as a meal. The primary action of norepinephrine. In many cases. This serves as one example of the earliest history of domesticating wild animals. Rather. longer and smoother. primarily responsible for freezing the muscular and organic expansions. everything is in the harmless and loving present. The breath coming through the nostrils as well as light shining upon the amygdala charge these sensory activities. The energy flows freely to create pure emotional vibration: compassion. Being neither fearful nor excited. consequently diminishing or greatly reducing the activity of the gastrointestinal system. The animals are curious to learn what had come over their food-supplier. The longer history required for organic development makes fear the basis of the entire civilization process: to protect ourselves and achieve higher potential. In time they become inspired to enter a life of service to those few highly advanced people. These two catecholamines then coalesce with epinephrine. norepinephrine and epinephrine. and is even stronger among humans since they have so little power to protect themselves. those animal friends took on the role of pro.89 - . Revolutionarily speaking. The adrenal glands. and motor sensitivities. dissolves and transforms itself into healing power. increasing the pumping of the heart and blood flow. When your kidney Chi is vibrant and flows freely to the brain. yet more subtle. becomes chilled. Kidneys have their corresponding facial locations within the temples and ears. The temporal lobes govern all auditory. somatic. there is no blockage in either temporal lobe or around the umbilical cord. This phenomenon increases the production of glucose from glycogen that is produced in the liver. The dopamine’s main effect.

noblemen and sages as examples of sovereignty. Poisonous insects and venomous snakes do not sting it. Predatory birds and ferocious animals do not seize it. lack of food or becoming the food-supply of the stronger wild animals. Since the majority of the population was unable to survive due to rampant disease. Action (Te) in its profundity is like a newborn baby. The positive side exercises the human willpower to swiftness and fearlessness as characterized by kingship. For example. rotating or swinging power. They needed leadership. while the sun ensures the biological formative power and the conscious nutrients: blood and fire. the nutrients coming through umbilical cord and placenta shower through the sacral bones to the entire body. stories were written about kings.Sensory Perception tectors who fought for their masters. This is perhaps the earliest meditative power exerted by humans in dealing with their predators. channel the communication between the fetus and mother. It also provides flexibility for the pelvic structure to accommodate the birth process. the abdomen is yang and brain is yin. allowing the water Chi to flow and nourish the organs. generally within three to five months. worthy of worship. built-in self-preservation technique: positive and negative. As a fetus grows. enabling the fetus to rotate. in ancient China there are many written descriptions of the highly skilled commanders and martial artists employing wild animals in battle. bones and other bodily parts. The North Star provides the holy water and spiritual light. noble men and sages. In the beginning of its life within the womb. Gradually. This flow is the function between the North Star and the sun: tailbone and fontanels. the body turns upside down with the water at the top and the fire at the bottom. The few who survived honed their skills in order to transform their fear and reverse the prevailing life-threatening situations into a positive outcome.90 - . The tailbone provides and directs the initial spinning. a common hope and belief. to be regarded by the commoners as spiritual or god-like creatures. guidance. In ancient literature. moving from side to side and up and . According to pre-heaven theory in Taoist tradition. The negativity freezes or numbs the body/mind subconsciously in its confrontation with danger. muscles. throughout the history. they were destined to die at a very early age. we have internalized this skill into a two-sided. The fontanels. tissues. The spine becomes like a riverbed. serving as the cosmic urinary and defecating gates.

In contrast. the nine sacral and tailbones are fused into two. The umbilical arteries and veins within the cord provide the vital energetic circulation of blood.Chapter II down.5 Pre-Heaven Life In post-heaven life. Fig. while only a matter of minutes for a baby animal to do so. 2. However. looking down into darkness. Animal mothers give birth while standing on their four legs. the human baby’s brain is always held vice-like in its mother’s pelvis. enabling the trunk of the body to stand upright. The ears become as the mouth of this river flow. human babies hang upside down in the mother’s abdomen until the birth process begins. causing the fear of darkness to become a built-in biological reaction.91 - . The resultant walking ability defines the natural difference between a human baby and an animal baby. and communicate between the skin and the amniotic fluid. therefore there is no fear of darkness in baby animals. ready to receive the vibration between the fetus and mother. It takes a period of six months or more for a human baby to develop the ability to stand on its feet and walk. later on in adulthood—in cases where lifestyle effects have resulted . Unlike other species in the animal kingdom.

it is not possible for the neck muscles. equilibrium. pain. 2. resistance and tension. The Chi-energy body (fluid state) cannot be upgraded into the Shen-energy body (illuminating state) until this process is completed. we gradually become more . position. In meditation practice. there can be no free flow of kundalini power for the total awakening experience. if the sacrum bones are not reopened. All these sensations arise from the interaction between internal organs and the external world. sounds and smells with the aid of the five senses. and flexibility of the sacral area is lost. Possessing these facilities. In higher stages of Taoist meditation practice.Sensory Perception in ossification-like conditions in connective cartilage and other connective tissue between the sacrum and bones in the pelvic area—the sacrum and the affected bones of the pelvic girdle become effectively fused together. we humans experience other more subtle senses. The primary role of the senses—to ensure our survival and avoid any dangerous and disastrous situation—enables us to discriminate what is good from that which is harmful. temperature. weight. The fused bones prevent independent movement of the sacrum. Upon optimizing these sensory abilities. Sacral Canal Sacral Foramen S1 S2 C1 C2 C3 C4 Fig. perceptional and visceral and sexual sensations. and what is valuable from what is useless. Some examples are pressure.92 - .6 Sacrum and Coccyx S3 S4 S5 Sacral Hiatus Meditative Perceptivity Humanity has developed abilities through their evolution to distinguish the differences among colors. we are told that unless the sacrum and coccyx (tailbones) are reopened. cervical spine and throat to operate freely. hunger and thirst.

With this device. To know the Tao. When we reach the point where what we perceive is ideal to what our consciousness is perceiving. The other is selflessness. To know this is to know your true self and how to apply the skill of spiritual perception. When the self is absent. In spiritual practice two things are required. our health and our spiritual environment. all good things are transformative gifts and all bad things are valuable learning and transforming materials. making human perception a joint venture between our biological. This is the precision of accuracy. nose and ears functions to form the greatest portion of information. With the aid of light. The first is to perceive something exactly as it is. ever more meaningful and wonderful. We continually strive to improve those abilities to discern or perceive the natural forms. Then oneness is achieved. Understanding this reality—the meaning of perception—is the beginning of Taoist awareness practice. we can know not only the worldly appearances we observe but also their hidden messages. Through this organic awareness. The perception of the world. Passing judgment is the real poison to our life. instrumental and possessive. gifted and selfless. life then presents its true meaning to us. True spiritual judgment is selfless: perceiving things as they are and responding accordingly. of the Tao and of God is then achieved as life flows on of its own accord. the sensory organs are not only reliable tools but also valuable conscious and spiritual vehicles.93 - . . the discrimination and judgment will be absent as well. All things on earth are sacred. using colors. deeper emotional and spiritual nature will be awakened and comprehended. no special talent is needed and no perceivable knowledge is required. to make life simpler and more peaceful. Only the true self is needed to achieve this. There can be no space for duality when the true value of perception is apparent. Sensory Receptors Do you know why all sensory receptors are located in the front of the body? It is to direct us to move always forward. It is being consciously aware that the perception of eyes. In life. At this point.Chapter II artistic. emotional and spiritual world within as well as the external world negotiated by the mind and heart. all things can be seen.

If you cannot do so now. From its very beginning our life is lost until death returns to take us. At night we return during sleep. we march forward. Five flavors dull the palate. Fig. listen to sound through the center of your brain and breathe through the navel. Mawangdui is the name of a village in South-Central China where the earliest known texts (two copies altogether) of Tao Te Ching were unearthed from a Han tomb by Chinese archaeologists in 1973. tastes and pressure till our body finally dies. That is the meaning of meditation: returning to oneness. Pursuing what is rare makes action deceitful. This is the content taken from chapter 12 in the Mawangdui texts. For example. Racing and hunting madden the heart. However. They will guide you through the outside world into your inner world.94 - . which differ in words and phrases and sentence arrangements from the original Mawangdui texts. we block our spiritual communication as dream-work replaces spirit-traveling. not through hopes gathered in the forefront of your imagination but with the dreams held back in your subconscious mind. 2. Five tones deafen the ears. following the techniques outlined here will show you the way. There are over sixty chapters in the standard version. believed to be the original and least articulate copies now in existence. the standard version lists the “three fives” first (five .7 Sensory Receptors When you learn to see things through the back part of your brain. when sleeping on our backs. During the day.Sensory Perception sounds. Vulnerable Sensory Organs Mawangdui Text Five colors blind the eyes. you become one with yourself and the universe.

Grand surplus seems deficient. Hopefully. realization and liberation. And we are the consumers of colors. Grand skill seems clumsy. we will walk through this chapter and the entire book with grace. The artistic demonstration in the standard version loses the most vital point: the position of heart and the center of action. the Mawangdui’s arrangement in chapter 12 has its own conscious sequence. This is the nature of all recorded wisdom traditions. responding naturally by ignoring completion and perfection. yet its use never comes to an end. smells and flavors. and Pursuing what is rare makes the action deceitful. five flavors and five tones). both biological and artistic. Grand perfection seems lacking. stain utensils with color. enter . This expresses the nature of Tao. It is not in the logical art of language but spoken to the natural conscious order: a combination of intuition and rationality. When colors. Compared to the standard version. Grand straightforwardness seems bent. paint our rooms and houses with colors. It concerns itself with the organic interaction of self with the world. the Mawangdui texts show more originality and are less wordy and polished. as the spectrums of light.Chapter II colors. heartbeat and excitement first. It treats the mental reflection of the world’s appearance and other qualities as an interactive and inseparable unity to be acquired from both biophysical experience and conscious understanding. followed by Racing and pursuing madden the heart. Colors are the first visible objects in the universe and the most powerful natural stimuli. yet its use is never exhausted. Grand fullness seems empty. that we dye our fabrics with colors. through this naturally inspired and personally experienced reminder. It explains the process of using our immediate senses of colors. followed by sounds. The standard version rigidly and forcefully places the “three fives” together through the “mental word processor” of logical reasoning. Most importantly. and express ourselves through colors. In Lao Tzu’s spiritual conscious order. the sentence five colors blind the eyes reveals the eyes as one of the primary sensory receptors. Their significance is so important to our life. It disguises the tragedy of human interaction with simple calculation: compressing the human experience in a short summarization. This is an honest reminder of how we should avoid becoming entrapped and being satisfied with momentary limitation.95 - .

degrading. humiliating. Completion then comes into play since our survival depends on the colorful fruits of mother earth. gentle yet subtle and penetrative invasion. The colors. their invitations can become inescapable. When we follow the natural pattern of day and night. labeling. All for the purpose of pursuing five flavors and enjoying the five tones: the rewards of racing and hunting. Pursuing what is rare makes action deceitful: the beginning of human sinfulness. disregarding. envying. It is a given. the body hair of the earth—plants and flowers and trees— are holistically massaged by its soft. fighting. on and on endlessly. Racing and hunting commence. Their vital force or spiritual elixir should be used for two purposes only: to give birth to God’s beloved and spiritually connected children. sounds. smells and motions of natural substances and their various forms constantly “invade” our micro-biological matter and form. appraising. bright and glaring in its light. Going with the flow is an optimistic response that deals with a notion of selfless anticipation and mindful . hiding. As the eyes are blinded.Sensory Perception the heart through eyes. This ability is innate to us and there is no need to develop it. is activated above the earth. we awaken to the shadow part of the light produced by the sun at dawn (the darkest time) and again in the morning just before sunrise. exaggerating. lying. It is this invitation from nature that allows us to go with the flow of the outside world. and to return us all to the true nature of self: the spiritual and Godhead self. Cheating. The word “rare” is used in reference to the most sought after stimuli since that which is rare pleases the heart. Five Elements – Sum of Stimuli Since we are exposed to the stimulation of matters and forms of this world. ears deafened. the body becomes toxic and the mind numb. the more intensely the body/mind pursues it. the heart is fired and maddened. abusing. The mind is the directing wind of spirit. In spiritual discipline. denying.96 - . admiring. we revel in it. When the persona of the sun. escalates the position and increases the value. the body is the ‘cycling’ temple of the spirit. killing. satisfies the ego. And we are hopelessly vulnerable to its immense power. disguising. It is a powerful alarm clock ringing in our unconsciousness. and the body is driven by the “go for it” message. The more rare an object is. palate dulled.

During much of the time the organs can do nothing independently. laugh. and being surrounded by possessions and values. two outer kidneys and one sexual organ). They become our status symbols. sorrow and fear). are immersed in this “quantumized mechanical bang. yellow. worry.” For example. The initial excitement then emerges as competitive action that will reap the rewards of food. the sixth sense—the bodily sense—is scorched by the fire. the five seasonal changes (spring. In turn they are charged by the kidney Chi produced from five kidney organs (two inner kidneys. The sensory organs gradually become vulnerable as they succumb to their burdens. sing. The five fingers are the ultimate inspiration that completes the structure of theory-making practice: the yin-yang-five-element theory symbolizing the cosmological and mythological structure of the universe within ourselves. This is what Lao Tzu has surmised as the reason people are not serious about death is because they seek the burdens of life. lungs and kidneys) as well. summer. sex.Chapter II engagement as expressed in Eastern philosophy and religion. ears. expressed with five emotions (anger. Pressure upon Five Senses Our life cycle is determined by the interaction of eternal and external stimuli. All natural things. sweet. All these fives are conceived within the bodily five elements (a body with two arms and two legs). joy. heart. spleen. They merely facilitate our means and the derived benefits. in the Chinese mind. and the seventh sense—conscious awareness—is cluttered by the words . bitter. The war begins and the life grinds on to the end. nose. late summer. tart and salty). As the five receptors become jammed. and manifested with five fingers. cry and moan) through the five facial organs (eyes. drink. They activate five tones (call. These five elements are charged by the two opposite yet coexisting yin and yang forces. mouth and tongue) and five internal organs (liver. red. The Chi is further consumed in dealing with dual reactions such as happiness and joy or anger and frustration. They are driven constantly by internal demands and external pressure. fall and winter) produce five colors (green. white and black) and five flavors (sour.97 - . The Chinese have summed up the world or universe as being comprised of the forms that are pictured or symbolized with five elements (“forms” or “appearances” or “phases”).

Muscles in the genitals contract and cramp. In following this practice of non-doing. many or few. irritability. drinking can poison the liver. When the pressures exerted by these stimuli become overwhelming. Since large or small. The inner organs will then be harmed: anger frustrates the liver. terror can be experienced. emotional and intellectual orgasm. flavors and tones may cause an organic imbalance. ears and mouth. including biological. which is altered by how we utilize it. we must give attention to each and every stimulating agent. and fear distills itself in the kidneys. Constant expansions of the chest and rib cage area bring about the onset of palpitations. colors. The mind pursues and the heart rewards. engaging in non-affairs and savoring non-flavor. these things never entice us.Sensory Perception and beliefs. Then much needed energy is required to detoxify and restore the body/mind to its normal state. whether internal or external. are all being done through Action. In like manner the high frequency brought on by shouting or blatant noise can inflict damage to the heart. there will be a blockage to the sensory receptors of eyes. Everything that exists exerts its neutral position. There is no need to hasten our own demise by driving ourselves to defeat. flavors and tones impart corresponding internal organic reactions. The five colors. Deadly consequences may loom on the horizon. Naturally. hate causes rage in the heart. Should the liver Chi be deficient. An over abundance of terror-Chi produces anger. This action is the real product of the mind and heart. the mind becomes deranged. the liver for example. When a person’s liver Chi is pure and strong he is kind and passionate. please us or do harm to our sensory organs or us. pornography leeches away at the kidney Chi. we must practice non-doing. losing its control and clarity. sadness depresses the lungs. rewards or punishment. . worry eats away at the spleen. obsessions and excessive dreams. quick temper. According to Taoist inner alchemy and Chinese medicine. has the emotional attributions of kindness and anger. which could then lead to emotional turmoil and spiritual distortion. We cannot be slaves to either materials or sensibilities. As the anger backs up in the liver.98 - . Speaking in further detail.

there is no boredom. When the stomach is full. we continue listening. they do not get bored by life. The eyes become shortsighted and the ears deafened. The dogmatic behavior fixates upon the word of realization. Rather than honoring and respecting them. our going with flow.Chapter II Stop Victimizing your Sensory Organs We now understand the vulnerability of our sensory organs and the need to balance them. We then empower our ego to demand and direct our actions instead of listening to the warning signals and devoting ourselves to virtuous action. In the sense of Tao. When the ears are jammed with excessive sound. this is said to be eating too much and acting too much. we continue to eat. When the eyes become tired. The body loses its sense of balance and one’s health is at stake. Buddha is enlightened but his teachings are only partially there. the more you cling to. How then can we search the way to enlightenment through Buddha or his teachings? When we refuse to accept the truism that we are what we are— and in our momentary need. we continue to look. At times we are so highly motivated by the drive of our ego persuasion that we reach for perfection. rejection pays no regard to suffering. Searching for answers to the purpose of our life journey is the highest form of motivation to be cultivated. labels and meanings—the ego-mind believes that if we are highly determined we can be anything we want to be. . What should we do? Away from Motivational Stimulus We are easily bored and grow tired of our routine and surroundings. the more you lose. Because they do not get bored. we burden them mercilessly with self-abuse. but we sometimes refuse to accept it. As a result. we are compelled to add colors.99 - . his dream-come-true teaching attracted many followers and has continued to do so for generations. Yet. Living through what we are is the answer. his teachings arouse dogmatic behavior in some and rejection in others. When Buddha became enlightened. This is the exorbitant price extracted by our egoistic demands. We are what we are. marriages and other artificial practices retard and destroy our sacred sensitivity. Credentials. This is how we dream and teach our children. This motivates us to seek more stimulation. If our minds are not constraining the living environment.

Upon achieving these positioned comfort levels. become more efficient and productive in order to set an even higher standard of success for others to follow. Within an individual life. Among the extremely talented and high-ranking professionals. As individuals we are always alone and bear no measurable traits. Those that follow us proceed to compete with us and eventually take over our own hard-won illustrious positions. hardworking and most importantly. The extremely talented ones have achieved everlasting “social” status. What is happening? We have sold ourselves to the highest bidder. and meeting higher standards of civilization: being more productive. obedient and pliable. The social organizations are anxious to “hire” these qualities and make full use of them. The assumption of “being productive” implies that we must make a good impression. we look into all manners of what we consider to be desirable goals: positions in social. This feeds their desire for more security. their ego allows them to be used and exploited to the fullest as they consume the average and cast off the worthless. Even though they are few. be young. creative. political and religious organizations. firmly entrenching the future generations. they fall into two . Then ego devises endless lists of names and titles to decorate ego-defined body/mind. At the same time schools. we become emotionally entrapped.100 - .Sensory Perception Being Productive: Ego’s Weapon During the course of our continual forward march toward civilization. We are intellectually encouraged to believe that being productive is of value and the reason to live. As these groups and organizations prove their existence. Since our productivity must be measured according to given standards. smart. we feel justified for having paid such a high price. getting more education. forcefully and violently. In so doing they can attract each other. corporations. and ultimately destroy each other. abuse each other. legislate and demonstrate their power dominance. churches and many other establishments process this mentality of “being productive” passionately. it requires an “expanded” environment. This drive pushes the body/mind into an arena of activity within groups and organizations. the newcomers—young and old—struggle to become a part of them. Few people live with ease. The social organizations become fully established. the ego cannot attain inner satisfaction. Their expectations are that we will improve.

From the dawn of early civilization. These individuals cannot exist by themselves. Van Gogh. This person never realizes that the first master owner of the house is the earth mother herself. Those in the other group sacrifice themselves and unify themselves with God and the hearts of people or individuals: Jesus Christ. the insatiable individual ego projects and transforms itself into a collective group ego. and others are among this select group. Rumi.e. There is no way to measure how big is big enough. Buddha. a mansion not as good as a country. and their followers will live in the wilderness without their image and guidance. Who is the greater: you or someone in these two groups? Three makes the great. Worse yet. but cannot take the “ownership” away with them. An apartment may not be as good as a house. food and water. Plato. a country not as good as the kingdom of mind. a house not as good as a mansion.Chapter II distinct groups. They are themselves and not themselves: what they are as themselves is what others cannot know or don’t want to know. and Martin Luther King are examples. The present owner can trade the house.. Napoleon. Consider the physical space it occupies as an explanation. Shakespeare. Beethoven. they proudly announces ownership. Mohammed. The idea of ownership is no more than social approbation and culturalized ego possession. Einstein. There is never enough of anything. there is no word strong enough to equal it. The papers are signed and legally approved. The pride and power of ownership have been and will . our ancestors realized that owning land means owning all the possessions on it. Washington. i.101 - . When a person owns a decent house. Those in the first group purify themselves within and forget about the existence of the world because they are enlightened and have always been. Lao Tzu. Genghis Khan. what they are not as themselves is the way they are known. Ego uses a great deal of physical and mental space to fill and store its ambitions and to preserve and expand its possessions. Sickness of our Persuasion Idea of Ownership In the realm of ego life.

or highest official. while lacking in well-trained intellectuals and well-equipped technology. There has never been a time in human history during which the mind is more precious and invaluable than it is today. Moses. From the wisdom and intellectual mind. a plane or a rocket is much more highly priced than a piece of jade or a diamond. Tragically. and shelter. all is created and all others are manipulated. mind and earth are all His creative belongings. Their followers have been fighting for . Similarly and exquisitely. and our mind/master. Heart is the vast land of mother. Owning the mind means owning the body. the world of God is everywhere. We are all the slaves of our body/land. but is the declaration of “mental seal” of ownership. by its patriotism. intelligence and technology become the main source of the power structure to transform natural resources and raw materials into commercial goods. In our modern day society. There has never before been a time when man made materials are more valued than natural products. for thousands of years. The world of land is enormous. This has no bearing on the land itself. especially an intelligent mind. Only humans have lost the beauty of flow by accumulating things and declaring ownership. As the head of the family finally becomes the king. The land of a country has been watered and washed down and will continue to be. the kingdom of heaven. All creatures living on earth will fight for food. mind is profit. sex. all the blood is directed by the third and the most powerful owner: the mind of the ruler.Sensory Perception always be marked in one way or another on the earth itself. the land and richness of life. and Love is their product. all three religious organizations in the West have declared themselves the ultimate owner of this Holy Land: Israel.102 - . standing before you. God resides in the land of the heart and within the ownership of faith. the ultimate owner of our minds is the heavenly father: God. Mother Goddess owns this land. Many third world countries. Yet. Jesus Christ and Mohammed established themselves in this Holy Land. The lands of heart. have more natural resources but are poor. For example. the president. his personal rules become the far reaching rules of a country—called government—the second master. light is the most powerful mind of God. This ownership then extends from the head of a family into a tribe and ultimately into a country. a piece of land. and father God controls this master. God doesn’t need a physical space. but the “mental seal.” the true owner is here on earth.

each hope generates a loss and each loss is a loss of energy driven by/toward hope. Their “mental seal” has become a mixed entity of religious ownership and national censorship. The more we gain. Door doesn’t refer to the door of a house. Since the body will necessarily die. door is the image of a space occupied by self. the phrase “entering the door” is employed to express the initiation of a student. the wanderer’s spirit embraces the mystic field. The hope and the loss are equally important and mutually proportional. or an office. body and possession. The possessive ego never wants to “stop” since ego serves only its possessiveness. do not step outside the door. to gain or to lose? Extreme fondness is necessarily very costly. Which is more cherished. the more we will lose. the name or the body? Which is worth more. door stands for the initial step toward action: a coordinator between head and feet. Therefore ego cannot distinguish between name and body. do not peer through the window. Name can be changed. what is the value of it? If the ego can be completely abandoned. We gather nothing on our journey to death other than our own energized deeds.103 - .Chapter II their own master and their own God. Neither is truly cherished. the body or possessions? Which is more beneficial. the less you know. So in order to know the world. Are they fighting for their hearts or their egos? Are they worshiping their hearts or their faith? Be Content with Enough Once ownership is established. temple. their masters are children (within the same family lineage) of the same God. In order to know the Tao of heaven. The more you cling to. Behaviorally. a reminder of the conscious eye. or whether life or death holds more meaning. Spiritually. business deals are made to enhance the growth and maintain ownership. the more you lose. the door is a gateway through which the lost soul finds its way home. how can it be possessed? Since gain and loss complement each other. The further out you go. the body will die. Structurally. They fail to realize that they all worship the same God. and the eye of wisdom interacts with the flesh of mystic creation. What we gain is what we will lose. permitting the . church. The last student is called the closing-door-disciple. how can we have one without the other? We come from nothing and we have nothing. In Taoist tradition.

The mind is the window as spirit reflects its virtuous freedom within the dancing soul: the dreams of wonders. the intention of soul. He expresses his loving tenderness by crying for any peaceful solution. The body is the door and the feet are the ensuring doorsteps. we know we must return. He never considers himself to be affectionate. A wanderer does not concern himself with his appearance. the agitation of passion. Yet he wonders about the usefulness of his room. The Door to All Wonders is wide open.Sensory Perception master to transmit everything to him and then announce his retirement. It draws the connection but denies the action. He does not search in his journey. He looks at the all but sees the one. It invites without permeating and accepts without releasing the information. Biological memory is our instinctive behavior. the meaning of his border. is examined by the untrustworthy and guided by the wanderer. He never stays inside his house. It is the pull of the wanderer. Ego is very conscious of this. the readiness of action. The further we go. He marches across the landscape of fresh-smelling soil. whether the wanderers are at home or wander and dream breathlessly. A window cannot reveal God’s image. the further away we are from home. During our life span we experience three kinds of memory: biological. directs our anxiety. His mind has stepped outside rationality and his heart is faithful to his spirituality. the patience of heart. and the door connects his spiritual consciousness with his overall behavior. and the defense of protection. but only projects our own reflection. The window reflects his own being. . Equally. he is inside his image. but always loveable.104 - . and spiritual. leads to suspicion. the cosmic body of memory. and the value of his nature. Beyond Ego Persuasion Our ego attempts to play its game between our body and mind. It peers through curiosity. He rubs his fingertips for the sensational feelings of inner calling. when we go outside the house for food or adventure. He listens to the cosmic vibration but hears the silent wave. A wanderer never leaves his room: the border of his true nature. but only measures within each step. but is always at home. psychological. The window represents the attractive beauty and sensational mystery.

some organic ailments. kindness and faith are the greatest assets in spiritual practice. both political and religious. a total internal cleansing and a new freedom of life.Chapter II Sensory perception is. The highest form of socially recognized self-identity is the full display of self and self-related knowledge guided by dignity. Psychological memory is the master game of ego. and all the psychosomatic symptoms are caused by this conflict. When something extraordinary occurs and the egoistic conscious effort can neither anticipate nor let it go. How to breathe. nor the po—the instinctive soul—to become reactive. They are given a sense of belonging with a wish and hope for the future. This is because ego doesn’t want the hun—the conscious soul—to anticipate. The mechanism is our conscience. but having no ability or skill to make use of it. it will cause psychic conflict leading to a physical defensive reaction. Under the supervision of spirit. This capacity to express with strong energy is the qualified character of extraordinary leaders. There is a connection between soul and spirit on the conscientious level. Ego knows and controls the po very well but never trusts hun. Pre. gliding back and forth. ego does not need to be mortal or immortal. It is the transmission between beauty and ugliness. Those with this kind of character serve as a magnetic field to draw people’s hearts together. Ego occupies the largest space in our world. all realms of conflicts will be dissolved through virtuous acts. sustain and procreate is all built into our biological memory. compassion. It stands between mind (soul) and heart (spirit). biologically determined. but spirit is free and permits hun to conduct most of activity with stillness of spirit. The conscience is one of the highest forms of activity that the soul can conduct. and larger than our human soul can encompass. a deep realization. see. much larger than our biological self. When the psychic conflict becomes more intense. Many traumatizing events become transformed to bliss for those who have mastered them. Love. kindness and faith. ego will go to any extreme to keep po’s reality alive. mostly if not entirely. If the ego’s tension is released. love. forgiveness and inner trust. the “speaking man” between good and bad. and the “beneficial character” between justice and injustice. listen. This situation is similar to a person clutching something valuable. Due to this. such as acceptance. it will create a valuable spiritual journey. Many chronic problems. compassion. up and down. insight and swiftness.105 - .

106 - . Dignity is next to spiritual willpower. a killer without mercy or shame. When they become deenergized. It has already been qualified by God and proven by spirit. keeping face behind the ego and being fearful of losing face are the best qualities of dignity. These kinds of people make excellent leaders because they have a sense of deep inner psychic connection as well as the ability to direct their spiritual power to their followers and energizing them. however. faithful follower and fundamental nationalist belong to this category. .Sensory Perception serving face. they can be like a hungry dog. They find themselves in the combined role of self-identity and dignity and willingly sacrifice their lives for it. but the latter has no need to prove and qualify itself. The roles of manager.

the child begins the human way of walking. ready to guide your pilgrimage. The art of walking the way does not apply to the physical act of walking. we dealt with the descending and suffusing order of the evolutionary process being undergone by our sensory receptors. It commences with the simple practice of walking—a natural process—that follows the development of inner strength. The teaching focuses essentially on the purification of Jing-ChiShen into its final product: the elixir of pure-person. To die but not be forgotten is to be immortal is the heart of Taoist pilgrimage. On this journey. although each step forward may prove difficult. the pilgrimage begins and cultivation begins. Many enlightened teachers are here. it leads necessarily and naturally to the next: geared always toward the final restful eternity.107 - . Thus. but centers on our drive to follow our dreams and achieve our goals: the journey of our soul. As the legs gain enough strength to stand upright. Chi manifests as . You will then awaken to the harmonious flow of universe where you will dwell within the procreative state. to help you understand your body. Our intent at this time is to explain how these characteristics merged from being different to being the same through the process of returning practice. and to teach you how to distill your mind. Taoism has accumulated only a handful of documented teachings but provides endless practical and advisable suggestions. Jing is interpreted as the essence of our biophysical body. thereby abandoning the animal mode of crawling on all fours. They contain few rules to be followed but offer rich and invaluable direction. These have since become characteristic to us.Chapter III Chapter III Walking the Way: Spiritual Cultivation In the previous chapter. There are no commandments to obey but only mindful heartfelt revelations to be explored.

circulating and crystallizing the yin-yang Chi of the universe in our energy centers: cauldron. gather or pick up. Pilgrimage then emerges as a Chi-gathering practice. How to integrate these two fields into oneness of spirit with universal Chi is the essence of Taoist inner alchemy. pollens and elixirs from flowers.Sensory Perception psychopersonal energy between body and spirit. Shen represents the cosmic/wisdom spirit. 3. we cannot sustain the source of mother. This is accomplished through the practice of gathering.1 Small Mystic Field (Xiaochu) of 9th Hexagram Fig. this jing-body is called “chu. the spiritual pilgrimage becomes the practice of plucking and gathering the Chi of dews.” constructed with strokes of “xuan” meaning “mystic” and “tian” meaning “field. justice. without liberating ourselves from our own animated field. or cai-Chi with “cai” meaning “collect. Fig. into the jing-body: the vessel of spirit. corns and seeds. and our spirit would be unable to walk through the way of beauty.” All living vessels are mystic fields. yellow court and crown. there are two mystic fields: Small Mystic Field (Xiaochu) of 9th hexagram and Larger Mystic Field (Dachu) of 26th hexagram. Yet. these three .” Thus. Without earth mother’s field. we would be unable to live on fruits and vegetables. abandoning the minding mind. Through this practice of calming the desire of the heart. The elixir is the particle that manifests as the true self. Xiaochu deals with the animal body and its spirit while Dachu refers specifically to the human body and its spirit. The complete Taoist pilgrimage consists of learning the process of planting a seed of pure-person in our two mystic fields: body and soul.108 - . spirits and stars.2 Larger Mystic Field (Dachu) of 26th Hexagram In Chinese. longevity and immortality. mountains. values. and tranquilizing the confused spirit. 3. In I Ching.

however. serves as the primary mechanism to facilitate the intuitive picture of the energetic emptiness in the universe and its harmony. Just as the book Tao Te Ching has two distinct sections. 3. they were screened with meditation awareness and awakening understanding.109 - . 2. such as I Ching and prehistorical shamanistic Taoism. Tao and Te. Finally. Rationality. How to gather and store Chi. they allowed the body/mind . were construed upon cosmic dimension. This chapter is devoted to learning to purify the small/animal field so that the spiritual field can be retained. Our first approach will be devoted to the theoretical foundation of the cause of Chi-blockage as well as the purpose of cultivation. thunderstorm and rain into the body/mind’s energetic channels: meridians. earth. They would first draw all the natural symbols such as sun. our spiritual practice concerns the application of the seed of Tao—spirit self. mountains or lakes. How to reopen the Chi-blocked meridians. joints. into their viscera. and the kind action of Te—virtuous deeds. With such a mental function nothing logical or analytical can be withheld. The minds of the Chinese cultural innovators were not programmed by rational creativity and speculation. Chinese Psychospiritual Somatology Historical Picture The heart of Chinese culture lies within the energetic connection and symbolic understanding of intuitive sensitivity as it manifests through mindless concentration and visual imagination. we are our true spirit. muscles. we must be in harmony with two. In order to merge three into one. The exercises include: 1. Then they gathered the fluctuating and flattering energies of concrete symbols such as wind. It is within this realm that the early cultural formations. As the seed and love become one. organs and intra-organic functions.Chapter III conscious realms will be unified into one-spirit within the cosmic void. How to transform our body into the likeness of a mother’s womb (a harmonious empty valley) where the son (seed) of oneness becomes unified in the cauldron (the stomach).

Human beings or Homo sapiens stand firmly on two legs with feet planted on the ground. Instead of passively attuning themselves to the mystic function of symbols. The body/mind is itself a cosmic body. if any. poisoning dozens of emperors as well as many others. Earth stands on top of water. protista. This theory advocates that water/fire have Chi but no being. Fire descends from heaven. and a mystic field. being. The three concrete elements of water. Sages/holy men can rise beyond the limits of human freedom. the governing element of muscles and glands (earth). the inner alchemists. Their bones. All plants are devoid of the gold element. thus producing the refined product: elixir of pure-person. In the meantime the second group. thereby connecting the earthly kingdom of five (monera. watery and murky element of evergreen. conscious fire. facing the sky. fire and earth (dusts). This was carried out by utilizing earthly substances such as metals and minerals. Human beings have Chi. consciousness and righteousness. coalesce with two other intermediate elements: wood and gold. the constructive element of blood (wood). Wood represents the soft. the cultural followers were empowered to devote their lives to producing “golden elixir”. whereas animals have all five elements. being and consciousness but no righteousness. The Chinese have a clear and insightful theory concerning all natural beings on the face of the earth. Beings are the biomechanical formations between earth and heaven. called outer alchemists were the first scientists to work as a group. Gold forms a hard. Unfortunately their most triumphant productions turned deadly. Birds/animals have Chi. or through internal Chi-practice. and skeletal element of proteins and mineral (gold). The first group. Water rises from earth. Only animals possess all five elements: bodily water. .110 - . All plants and most sea creatures are devoid of blood. Grass/trees have Chi and being but no consciousness. fungi. The five fingers on each hand represent the five elements of universal construction as well as underlying phenomena. plantae and animalia).Sensory Perception to permeate carnal organs within the body as well as ethereal organs within the universe. focused on inward Chi cultivation by gathering the worldly Chi field into the cauldron. dry crystal. are very soft. Their methods also advanced the hand-knife-arrow weapons into the devastating explosive weapon of gunpowder. Non-beings (water and fire) are the invisible substances used to construct beings. a cosmic tree.

all concerned with abdominal. Only human beings are capable of engaging with spiritual mates and marrying God/ Goddess. the soul of Middle ( zhong) Tan Tien and the spirit of Upper (shang) Tan Tien. Three Mystic Fields In the human body there exist three mystic fields. nor are they transsexual within the hetero-sex as are plants. Animals possess an animated bodily spirit that manifests only on a somatic level such as the fluctuating cycle between waking and sleeping. These are the components representing the steps to be encountered and walked through. The exercise is xia ozhou tian or Microcosmic Orbit. This Chi will produce a “Pearl. etc. human beings live in their own distinctive pattern. Rather. nor from one to another as certain fish. without the kidney Chi we could . This is why we are not only psychosomatic but also psychospiritual. human eggs are influenced by the moon and their aging process is expressed through transforming heavenly hair—brain hair—from whatever colors they may be (black. The first stage is the gathering of Chi at the cauldron or the Lower Cinnabar Field inside the stomach. Although we are born with a mechanical and manipulative ability to design and produce many things. regional and linguistic—that originate from and return to the fourth: silence. brown. consuming food and enjoying climax. They are not influenced by temperature as alligators are. these three energetic fields are further connected with four other fields. There are three stages to be followed in the oriented practices of these energetic fields.) into white. two arms and two legs. chest and brain fields. open and closed through nine holes: seven in the face and two at the bottom of the trunk.111 - . Sexual organs in the Lower Cinnabar Field represent the power of biological production in concert with spiritual liberation.” vitalizing the stomach (with Chi) as Lao Tzu has expressed it. The human voice carries three characteristics—individual. reddish.Chapter III Between the process of asexual procreation and sexual reproduction of all earth creatures. They represent the flesh of Lower (xia) Tan Tien. They are the given messages to be revealed along the pilgrimage. Likewise. All the fields are channeled by the energetic nerve lines in the body—meridians—for a total of twenty: eight for heaven and twelve for earth.

where there is no more dual existence of male and female. The challenge is how to transform the emotion into motionless. where only the true selfless self of pure-person and oneness are apparent. the five psychosomatic Chi are unified into a single psychospiritual Chi: Love. To vitalize the stomach is to retain physical health and mental stability. where no more karma needs to be met.112 - . they will literally “see” the three different flowers at these energetic centers: Buddha is seated on the lotus flower. nutritional materials (e. The color yellow refers to earth or golden season of spleen: the energy distribution center. how to change personal into impersonal. while abundant kidney Chi furnishes the drive to make life meaningful and practicable socially. The practical solution is inner marriage between twin souls where negativity no longer exists. It is where the secret of natural mechanism is disclosed and their mechanical copies (mental products) are researched.g. necessary to maintain bodily equilibrium. .” the state of the Tao since Tao is beyond danger even when the body perishes. food and water) absorbed into the mouth and nose are generated into Chi-form. When a meditator reaches this state. Jesus Christ adorns the snow-flaked flower.” “attracts” or “steals” God’s creative force of spirit in the Upper Cinnabar Field. and how to purify selfish love into selfless love. the sweet dew “invites. politically and spiritually. This stage is characterized as “the three flowers unify in the head and the five Chi return to the ethereal state. The golden elixir or pure-self will result in preparation for flight. Heaven and earth combine and allow sweet dew is the literal representation. This results from gathering yang Chi in the universe and bringing it into the Yellow Court at the Middle Cinnabar Field where it harmonizes the Chi lifted from cauldron into a Pearl. The brain is but an empty storage space waiting to house all our thoughts and desires. In this psychospiritual center. In the second stage.Sensory Perception not exist. This manifests through corresponding organs as emotional attributions and supplementary personality characteristics. Microcosmic Orbit and Six Healing Sounds are purposefully designed for this stage. and Lao Tzu embraces the star-shaped flower. In this psychosomatic center. In the third stage. shen is the residence and master of hun (the heavenly spirit submerged in human soul form) and po (the earthly animated soul form). air. through the fusion of five elements. The energy center for spiritual life is in the abdominal area.

Hun activates the kidney Chi through the power of the liver and the memory cells in the brain. you choose the road to restoration of the pure-self. The mind makes human beings the most sexually active animals on earth. and to preserve the cosmic Chi. The two openings in our body/mind are the heavenly gate—the third eye—existing at the top.Chapter III The brain. of itself. The Taoist way of life is to direct the treasured life-force downwardly/outwardly only for the purpose of procreation. chromosome Y. and closed after menopause or with the absence of sperm. The condition is pure love or Christ Love. eyes fire the sexual desire. the state is eternal. mouth transforms the sexual expression. In this manner. During the mature stage of life. dragon. and voice emits and expels the precious kidney Chi. and the light from above. Po controls the lungs that transmit the kidney Chi in conjunction with the heart. the psychosomatic energy from the middle center. and the result is pure-person. pleasing the desirable assistance of po—the animated spirit—through the dissolving of life force or libido for pleasure. by reversing the act of the Tao. imitation and manipulation. The undeniable fact is that the brain is the most energy-consuming organ of the body. the seed is virtue. thunder and star. Virgin girl is Mother: colors. but opens fully in the productive stage and when sickness manifests.113 - . Two Openings In Taoist tradition the inner marriage is the performance of the inner cosmic dance between virgin boy and virgin girl. creation. The so-called psychospiritual energy is essentially supplied through the biomechanical energy from the lower center. yang. purification. snake. Virgin boy is Father: light. yin. to enjoy the eternal love. power. and the earthly door—perineum pressure point—at the bottom. The bottom opening is locked before the pubic stage begins. penetration. transformation. . All this is due to the powerful domination of po and the conscious anticipation of hun. This is made possible by closing the heavenly gate and the earthly door. chromosome X. to act through selfless love. engaging in sexualized fantasy. To experience the inner marriage is to know the cosmic marriage. the substance is light. does not produce energy. lake and mountain. At all other times preserve it upwardly/inwardly to nourish the brain and rejuvenate the bone marrow.

Sensory Perception Fig. Perineum Fig.3 In spiritual practice. such as altered consciousness. The top one can open occasionally during shen’s pure states of consciousness. as well as in religious experience. In the history of human evolution (both evolution and involution). . which is open in its infantile state. 3. all trace their origins to this mystic source. or lucid dreaming states. scientific findings and the creative arts. singers. the energy will travel upward through the spine to the top part of the front lobe. Many people have the ability to lock up the lower opening in order to utilize their kidney Chi for higher purposes. 3.114 - . When the power of perineum is locked within. profound religious experiences. peak meditative and creative states. keep the earthly door locked by opening the heavenly one. politicians and priests. Some examples could be rock stars.4 Perineum in the Female and Male Bodies These are the only occasions in our human life during which we experience a sense of living with God.

we see the diversity of this energy manifested in two cultures. Jing is the biological substance of the body. this portion of Chi is gratified either by artistic and intellectual romance. and what goes back and forth with jing is po. psychology and spirituality. particularly Freudian psychology. to the Taoists. and the earth within us is Chi. is determined by the interactive results of Chi circulation of jingchi-shen and hun-xin-po. libido is nothing other than self-directed sexual pleasure and its gratification. hun. The misuse of Chi or libido contributes to both the Taoist idea of loss and Freudian psychoanalytical concept of neurosis. What comes and goes with shen is hun. Everything operates through the Chi. while hun is the yin shen or human soul. Chi. Aside from these four building blocks. they become shen. being forms. When the Te flows forth and Chi pervades everywhere. physiology. There is no middle ground. troubled by its inevitable illnesses. The origin of being is jing. Jing. or suppressed in daily life as a sickness. Yet. and po are the four names of the fundamental building blocks in the structure of Chinese biology. is the most precious treasure in the world. Chi is the power source. Shen is the pure yang shen or spiritual form residing in the head. biological and spiritual. The Taoist approach can make a valuable contribution to modern psychology and spiritual . Jing-Chi-shen Hun-Xin-Po Chi works between Jing and Shen just like xin (heart) balances the forces of hun and po. Looking at the concept of Chi in the traditional Chinese view as well as libido in modern psychology. this suffused model assures us that heaven (the nature of Tao) within us is Te. and xin is the working mind. In Freud’s opinion. In psychology. When two jing(s) are joined together. especially concerning sexual energy or life force. collective and individual. and po is the animated soul of jing within the body.Chapter III Reactionistic Map In Taoist mentality our entire life. shen. In Chinese. By applying Lao Tzu’s Tao-Te-form-matterjing-trust. anything that goes through the body must also go through the mind. any misuse of it causes irreparable damage to life.115 - . Chi is universal and organismic.

According to Taoist interpretation. it is grounded: creative. Hun is the seed of endless reincarnation. but he did not realize that the concept of hun and po was far greater than his symbolic terms logos and anima could imply. It can be a person or a ghost. visual. in Chapter 10 of Tao Te Ching. The headquarters of hun is the liver and it originates from shen in the brain.” The “white heart” here indicates the image of a person before death.g. insight. the word “spirit” in donning the spirit and soul and drawing them into Oneness is the translation of the Chinese character of yin. Hun is independent: always moving and wandering.116 - . the base of the day-time-yangChi or manifested consciousness. and panoramic awareness. are animated from po. all sensory activities. Conscious activities. The only known psychologist with a sense of the Taoist flavor was C. Hun is the spirit of Chi while po is the essence of body. but are diversified organic dynamics. and capable of changing and exerting action. Accordingly. He had the insight that Taoist practice would be a special science (1931). which is hun. It is very interesting to see that the character of hun consists of the strokes of “cloud” and “wraith. saint or sinner. Hun is the embodied soul or human spirit. and was also unaware that hun never dies.Sensory Perception practice. auditory. Hun and po are not only distinguishable psychic factors. planning. the white or pale face. It is also vigorous and . whereas Freudian pathological analysis offers little to enhance Taoist cultivation practice. e. it has its dualistic functioning of soul: the fireChi of hun and water-Chi of po.” The basic stroke “gui” for “wraith” or “dead ghost” in the characters hun and po is combined with the strokes of “white” and “heart.g. e. or white horse. enduring without exhaustion. cycling unceasingly. and kinesthetic. coming and going. are generated by hun. and the source of desires from the organs emerging as emotions. when spirit (shen) resides in the body after birth. It arises before the body exists and departs after the body ceases to breathe. He didn’t agree with Wilhelm’s idea that hun is equivalent to his idea of animus. Jung. When hun becomes the organic functioning inside the liver. intuition. symbolizing the death of spirit. Again.” and that the character of po consists of the strokes of “white” and “wraith. They represent the touchstone between the pure self and the egoistic self and are distinguishable in terms of psychosomatic functioning. G. the outward manifestation of heavenly yang Chi in the bodily caged yin form.

Hun forms a triad structure. Lungs replace the umbilical cord in post life to channel the earthly yin breathing of air. the conscious activation of warming. Hun’s bodily yang Chi. When a person is controlled by po. possessive and obsessive. is replaced by po. The center for po is the lungs and it originates from both the kidney-Chi—the Water-Chi as the substance of bodily existence— and the energy supply through the umbilical cord. mysterious. The seven po(s) are as follows: the first one is the dog cadaver. Water-Chi is bodily yin Chi Po is the receptive. dreaming consciousness and other murkiness.Chapter III penetrating. rude. The po person is greedy. and seven vegetative souls—(po) on the right governed by Baiyuan. kind and open-minded character. metaphorically speaking. The center spirit of the second hun is excited and enticed by the five flavors: the transformation of yin Chi of embryonic light. The three spiritual souls are the tranquil spirit. at the onset of its independent life. the second is the hiding arrow. sleep and sex) and the night-time-yin-Chi manifestation. Po is the center for “gross” bodily activity (food. Jing is infused into physical form where it collaborates with primordial Chi. caring. the mind becomes callous. the fourth . It drives the mind into darkness. They exist as three corpses or three insects. It is trapped by excitement and rage. The body sickens. sleeping. and at the same time. Three Hun Seven Po The spirit. The third hun at the bottom is driven by sex. embryonic light and dark essence. The one hun in the head is obsessed with the pursuit of treasure: the pure and harmonious spirit. It makes one cunning and possessive and invites trouble and punishment. namely. mistrusting. lacking in kindness and clear consciousness.117 - . food and sleep: the essence of mixed yin Chi. egoistic. jealous and disguised. It destroys the pure yang Chi and eventually exhausts the life force. the po becomes a living ghost inside the body. attractive. productive and obsessive action of eating. and illusive. the third is the black yin. radiates in the form of three spiritual souls—(hun) on the left governed by Wuying. and sexual reunion of animated spirit.

it surfaces through the consciousness of hun and subjectivity of po to manifest with xin’s passion and obsession. to gain or to lose? This bespeaks of the desire and drive of egoistic heart. the fifth is the strong poison. leading inexorably to possessive action and self-destruction. the name or the body? Which is worth more. Xin is the origin of human desire (for the basic bodily existence) and action (mobility).” If there is no light outside the world. if there is no biological form of bodily existence.118 - . the body or possessions? Which is more beneficial. the light from sun. and the air from lungs. In biblical tradition they are the seven bowls or seven deadly sins. the psyche or xin has the necessary tool to produce blood: the kinetic energy supply for the body from the embryonic light. non-egoistic action in the East stress the usefulness of emptiness. xin has no need to live with po’s instinctive behavior of estimating things and being protective. demanding. xin cannot be conscious of itself. By getting nutrition from the spleen and stomach (the energy center for digesting food). Since ego is directly linked with the subjective conscious self I. Its powerful nature goes to Western culture. which is active. Ming Xing Xin Nao . Po or ego is a very powerful concept but is empty on its own merits. pragmatic and controlling. It is from this observation that we draw an equation that xin and nao (brain) are the Chinese equivalent of heart and mind.Sensory Perception is the gluttonous thief. These seven po represent the seven emotional attributes. the sixth is the abandoned seduction. whereas the Buddhism’s empty view and Taoism’s non-minded. and the seventh is the diseased lungs. The Chinese concept of xin for heart is “xin originates from matter and dies with matter. As Lao Tzu questioned which is more cherished. dominant.

it is the flow of Chi. It is concrete. Xing is the character. mechanical. the personality and the spiritual quality a person within ming. The destiny of life ming is formative. acupuncture. When the plan is projected upon matter. Two Orbits The Chinese discovered the energetic channels—meridians— based on the practice of meditation. massage and spiritual healing. or “biopsychology” and “neuropsychology” as you may wish to call it. Xing is the land and ming is what the land produces. obedient. penetrative. accepting. which means dying but not be forgotten. aside from ming and beyond ming. Its Medical . This is how we function psychologically and why we exist beyond our biological life. zhou is a 360-degree circle. becoming and divining.119 - . memory of xin becomes consciousness (yi). Xiao means small or little. These meridians can be charged and recharged by the two internal orbits: xiaozhoutian (Microcosmic Orbit/Circle) and dazhoutian (Macrocosmic Orbit/Circle). These two words are the principal characters in the Taoist manner of walking into the spiritual terrace of cosmic mind. Xing is the governing body of a society with ming operating as the social and cultural practice. essential. it becomes will (zhi). dynamic. This is the Chinese map of xin and nao. and ming is the manner in which they embraces life. Xing is the light and ming is its colors. it becomes a plan (lu). The Medical Microcosmic Orbit circulates between the Governing and Protective Meridian. The last two words concerning psychospiritual faculty are the destiny of life (ming) and the natural character of life (xing). representative. And intelligence is the source of longevity. surrendering and submissive. and da connotes big or large. When the consciousness is preserved. Xing is the essential construction of a person while ming is their potential activity during the course of life. Xing is what a person exemplifies. When thought is extended by the will. The transformation of will is thought. realistic. It is not a rational glittering. characteristic.Chapter III When the biological memory for food and water is stimulated by light upon shen’s tabula rasa. symbolic. it is the manifestation of intelligence (zhi). or the thinking process (si). structural. a combination of cosmic wind and breathing air. tian indicates heaven or day.

neck and chest into the Middle and Lower Cinnabar Fields. follow the line from where it has stopped in the pituitary gland and divide it into two lines. The two lines then meet inside the mouth at the tip of the tongue. 3. the meditator visualizes a white line moving from the Lower Cinnabar Fields down to the Sacral Pump. Taoist Macrocosmic Orbit is the oneness between the body/mind and the universe. When these two meridians are connected meditatively via the tongue.Sensory Perception Macrocosmic Orbit completes all the meridians which is Taoist Microcosmic Orbit. the bodily Chi circulates inwardly to receive the fresh Chi and outwardly to discharge the useless Chi. Then move them down in front of the ears to the joints between the upper and lower jaws. “Building the Bridge” in Taoism means to restore the Governing and Protective Meridians to its fetal state. up to the Cranial and then contracts the muscles around the anus. Fig. opening up the spontaneous knowing and interactive abilities as they form golden elixir. Through the tongue. While exhaling.” “Waterwheel Irrigation” is for the purpose of preserving the yin sexual Chi (from the sperm of ejaculation and the eggs of menstruation produced from the invisible yang sexual Chi) from being manifested outwardly.5 Circulation of Small Heaven . the merged line moves down to the lower jaw. throat. The technique is to press the tip of the tongue against the harder palate (convex edge extended from the root of upper teeth) during breathing.120 - . where it becomes an energetic drumming process. As the Chi flows up to the pituitary gland in the head it activates the healing power. The detailed practice for Microcosmic Orbit requires that during inhalation. They both exhibit two major techniques: “Waterwheel Irrigation” and “Building the Bridge. Balance is then restored and sickness disappears.

it is the conscious mind that embraces all feelings. Why so? If I did not have a body. Then return the lines to join the three leg-yin-meridians up to the Sacral Pump. Then move the lines up the outside of the arms.Chapter III During inhalation with the Macrocosmic Orbit. Move each line down along the three leg-yang-meridians to the feet and around the toes.6 Circulation of Big Heaven Heart of Troubles Carnal Body – Root of Trouble Life is always troublesome. During exhalation. To the religious it . Round the fingers with the “line” from the small finger to the thumb in order to join the three hand-yang-meridians.121 - . Fig. merging them together at the C-7 and up to the head. the mental concentration begins at the Lower Cinnabar Field. sinfulness is overly emphasized in Christianity. As they merge together as one. where would the trouble be? Body doesn’t understand the meaning of suffering. mentally draw the yang Chi from heaven to the crown point of the head. the white line travels up to the Lower Cinnabar Field. The egoistic mind deals with it as an intellectual concept. As it travels up to the chest it divides the line in two in order to connect the armpits with the three hand-yin-meridians that run to the fingers. Taoism values the trouble as you do the body. sensations and the meaning of suffering and sin. down through the spine to the tail bone. regardless of how the individual is bounded by it. Suffering is the central theme in Buddhist philosophy. 3. Then separate the line into two.

carefully embracing virgin boy and virgin girl within. When the body grows old and dies. Communications may reach the point where ugliness reigns and sickness arises. Taoists regard their bodies with the same equal and respectful attention they do the country. If we love the body as we love the beauty of the world. the beauty of human life would be devalued into the state of dust blowing in the wind. we have the best of all worlds. emotional characters (culture and customs). Human life would cease to exist. This explains the reason that many religious followers actively blind-side their true selves in misinterpreting the nature of life. If we value the world as we do the body. biological and spiritual. top athlete. Body can also be regarded as the most valuable treasure in the world. Real beauty is the blending of good and bad. in its image of the world. spirit and culture. and a spiritual origin (the founding fathers and mothers). Through the practice of traditional and long-held beliefs. experience and attitude. They are unable to cast off their negative memory. the foundation of mind and spirit. longing and marriage. The same truth applies to each and every individual. Without the body. it is no longer of this world. we can be entrusted with the world. beyond any rationality. Without the bodily form being taken there can be no communication with the growth of mind. Faith is the heart of connection. Unfortunately. we often display beauty by masking the real source: ugliness. Everyone recognizes beauty as beauty since the ugly is already there. what is their set price?). Body is the foundation for personality and emotional qualities that reflects the inner self. Without the body.122 - . we can be responsible for the world. The price that mind assesses to the body is essentially the price the body has set for itself (Ask any movie star. rivers and forests). They fail to understand the obvious sameness of both sides and equal ends: merging with extremes from black to white. This is the immeasurable power of hu. they choose to retain it through fear of the unknown. as well as the beauty of the form. This means that body. It is without question. when it is strong and healthy. that the body is the most beautiful object in the world: the source of attraction for love. A country has a physical foundation (land. is the greatest treasure in the world. Body is the structure of human physical existence.Sensory Perception is an effective inducement to the cause. materialistic and spiritual possessions would have no place to dwell. political candidate. perfection and imperfection.

It is the power predominately yet mysteriously exhibited in our most valuable art objects. “the Supreme Master LaoJung”—as the title. beginning with the lungs— plus the triple-warmer sound. Translated Traditional Chinese Text and Personalized Teaching for Westerners. When the feeling is joyful. Consequently. he used Lao Tzu’s spiritual name—tai-shang-lao-jun. the voice resonates between low frequency and low force. The six words we discuss at this time are the six healing sounds being paired to either replenish or dispense with the inner blockage of Chi in the six paired organs. one of the greatest Taoist (and medical) doctors in China. The six sounds are about twelve meridians connected to twelve organs. the aggregate of all things good and bad. Each organ has three sounds: the neutral where the organ generates its own purest expression and dual sounds where the Tao and Te. the voice resonates in tones from smooth and steady to noisy and excited. or the mental sound/physical sound. Formula for Six Healing Sounds The theory and practice behind the six words formulas are that natural sounds can vibrate our inner organs by stimulating the organic receptors and their corresponding centers. The six healing sounds presented in the text herein are the direct translation from Hua-to. For example. when the feeling is grief. or male/female sounds. they harbor not only their natural quality of “fine art” but both explicit and implicit ugliness and imperfection as well. And.Chapter III man communication. That is why in the six healing sounds. or inhalation and exhalation are used. realized and mysterious. learned and experienced. like “Y” as the English vowel. .123 - . Extreme positive or negative creates disharmony within the organic system. just like most of the writers of Buddhist literature do in honoring the teachings of Buddha. in the beginning of his title. The nature of the six sounds has to do with the five organic (vital organs) sounds. due to either blockage of an inner organ or stimuli from the outside. there are two distinctive sounds. The expressive sounds are then connected with the desire of the heart toward the objects that produce sound.

Master Chia has simplified the sounds by using the Inner Smile process for neutralizing negative energies in the respective organs before activating the appropriate sound and physical position.Sensory Perception the sixth [dual] sound presented in the text of this section refers to the relationship between the bladder and the gallbladder. small intestine and tongue. the trinity of the hun is also activated. the sixth is about the third eye sound. can the sixth sound arise. and Black Tortoise—through the Yellow Court (spleen. pancreas and stomach). it is not included in the text discussion. energetically. and Master Chia’s teaching is personal. The processing of emotions is different from the descriptions in the translated text. the six sounds he is teaching are the six neutral sounds. . the seven is completed. When the hun connects the four animal deities. from sexual organ to vocal cord. the first five sounds connect to the first five chakras. Red Phoenix. Only when the five Chi-sounds are completely integrated and reach a perfect silence. White Tiger. the first five sounds are about the five animal kingdoms.124 - . Also. the awakening of the Goddess’ sound within. Since the translation is strictly literal. technically not an organ—but due to its importance in the immune system and. Each sound is then performed three to six times as needed for maximum benefit. The crown is awakened.e. lungs and large intestine). The human sound. he has further streamlined the procedure by activating each vital organ and its associate organ—there is a recognizable interconnectedness—at the same time (i. which is the spleen sound. in Chinese medicine—it is regarded as a vital organ. The other sixth healing sound. thus connecting the three Tan Tiens: the upper conscious. The five vital organs each are connected to an associated organ(s) as well as to a sense organ. For example: heart. Also.. It is hard to say whose system is authentic unless our organs are clean to produce their own authentic sounds. As the triple-warmer is activated. connects the four animal deities—Green Dragon. In the chakra system. or the five senses within humans. and lower physical. whether created by him or transmitted from another teacher. it cannot manifest by itself. which comes from a medical context. the middle emotional. the triple warmer sound—used in the Universal Tao System—is not related to any particular organ. The spleen is the largest node of the lymphatic system.

Thus. the sequence for performing the healing sounds in Master Chia’s Universal Tao system is as follows: lungs. Thereby. In the Universal Tao teaching. the relationship between the bladder and the gallbladder meridians is activated—as mentioned in the sixth sound (triple warmer) of the translation. When they are white. heart. for the graphics illustrations. kidneys. Their spirit is the white animal that protects the body. The lungs master po (animal soul) by transforming themselves into a seven-inch-long jade infant. liver.125 - .Chapter III The sounds are always performed in the creative cycle of energy relationships of the five elemental phases of energy (which correlate to the characteristic energies of the organs). and have little endurance against the cold. Since the teaching of the sounds shown in the illustrations is based on the simple qualities of the five elements. Map of the Lungs (si-sound is for replenishing and hu-sound is for dispensing): The lungs are the Chi of the Dui (lake) hexagram. Since the kidneys (bladder) support the liver (gall bladder) in this creative cycle sequence. metal (quality of the high mountain). wood. kidneys. lungs. Hence. Therefore. liver. 1. earth. The lungs are thin and bright. There are apparent differences in the procedures and qualities involved in the translated text version and the Universal Tao presentation of the healing sounds. spleen. heart. the supportive relationship between the primary vital organs as well as their associate organs is maintained. and triple warmer. Lungs connect internally to the large intestine where they master the nose externally. the essence of gold and the color of white. water. ken (gen). the triple warmer sound is included as the sixth sound to provide the harmonizing and unifying benefit in the Three Tan Tiens. fire. The translated text of the traditional Chinese description of Six Healing Sounds is juxtaposed with the simple illustrated instructions for each vital organ sound and the triple warmer sound taught in the Universal Tao. emanating when they are losing their po. there is no existing dis. spleen. the hexagrams shown correspond to the description in the translated text. and the triple warmer for the Three Tan Tiens is not associated with any specific element. Their emotional expression is that of saddness. we will identify the dominant quality of the chi for each sound by naming its element and the trigram that represents that element.

m. 3. A sound in the large intestine indicates a blockage of Chi. and swallow three times. Close the jaws so that the teeth meet. the hundred demons will not invade the body. A frequent xu-sound (wheezing) signals a debilitation of the lungs. Draw the corners of the mouth back. perform the beating-heaven’s-drum exercise seven times. on the first day of the fall season. breathe normally. Become aware of your lungs and smile into them.7 Lungs are the Chi of Tui (Lake) Hexagram Rotate your palms and bring them up above your head.126 - Close the eyes. At 7:00 a. Allow the white Chi to enter the mouth. smile down to the lungs. 3. and swallow the jade well’s stew (saliva) three times.8 Lung Sound and Exercise Metal element (high mountain) Ken . . The lungs master the Seventh Palace: the Golden Gate. the meditator should sit facing west. Mouth Position for Lung Sound “Sssssssss”. The infant spirit will be tranquil. and the soldiers cannot use weapons. Fig. Then close the eyes and concentrate on the Tui Palace (mouth).Sensory Perception ease. Fig.

” Become aware of your kidneys. clicking the golden roof five times. drinking with the jade-well three times. The myriad things are ruled by the essence. making the “Choooooo” sound one makes when blowing out a candle after the initial “ch. smile down to the kidneys. breathing in the black Chi of the Mystic Palace (ovaries/prostate). Kan .Chapter III 2.Water Element. the Chi of the Kan (Water) hexagram. The kidneys are connected to the bones. and harmonized by the tranquility. Close your eyes and Press the middle abdomen toward the kidneys. in order to nourish the jade infants. They are circles. This enhances longevity. If the back cannot stretch. At 7:00 a. sit facing North. Map of the Kidneys (chui-sound is for dispensing and si-sound is for replenishing): The kidneys control the essence. perfected by the purity.m. 3.9 Chi of the Kan (Water) Hexagram Round the lips. Hook the hands around the knees. on the first day of the winter season. Fig. 3.127 - . and it transforms into two foot-long jade infants. developed by the will. and their facial organs are the ears. One of their names is “ferment.” Their spirit is a white deer. and their color is black. The spirit is harmonized and the body is at peace. the kidneys are cold. Fig.10 Kidney Sound and Exercise .

on the first day of the spring season. Become aware of the liver.11 Liver is the Chi of the Chen (Thunder) Hexagram Push out at the heels of the palms.128 - . the essence of wood. 3. The liver controls the spring and manifests as the essential Chi of spring.Wood Element. Its spirit is dragon-like. Map of the Liver (xu-sound is for dispensing and chui-sound is for replenishing): Liver is the Chi of the Chen (thunder) hexagram. Press out with heels of the palms. One who wishes to age in peace must return to the eminent tranquility. then swallow it. Inhale seven times.m. Chen . 3. The eyes are the liver’s facial connection. Exhale on the sound “Shhhhhhh”. and it transforms into two seven-inch-long jade infants: the green one clings to the dragon and the yellow one holds jade-dew. and the color of green. This nourishes the two infants of the liver. The liver controls hun. At 3:00 a. Close your eyes and smile down to the liver Release the intertwined fingers. sit facing the East and click the teeth three times. smile.12 Liver Sound and Exercise . Raise the hands out to the sides. Inhale the green Chi of the Chen Palace (liver) three times. The liver connects to the tissues and fibers that compose the muscles. something is amiss in the liver. The bloom of myriad things follows the Tao of yang Chi. Fig. Hold the breath after each inhalation. Push more with the right arm. When the eyes become hot and reddish. Fig.Sensory Perception 3.

one must return to essential harmony. 3. and the color of red. Become aware of the heart. Li . Fig. When blood circulation is obstructed. Map of the Heart (ker-sound is for dispensing and xu-sound is for replenishing): The heart is the Chi of the Li (Fire) hexagram. The tongue is its corresponding facial organ.14 Heart Sound and Exercise . Its spirit is rosefinch and it transforms itself into an eight-inch-long jade maiden (the heart organ). and controls the blood. When the heart becomes disturbed. it shocks the tongue. the xu-sound (panting) increases. The heart connects to the small intestine. Fig.129 - . round your lips and exhale on the sound “Hawwwww”. smileinto it. the essence of fire. 3. which in turn is insensitive to the flavor.Fire Element. Open mouth.13 Heart is the Chi of the Li (Fire) Hexagram Assume the same position as for the Liver Sound. rounded lips Open your mouth somewhat. Push more with the left arm. To pacify the spirit and perfect the form (body).Chapter III 4.

Concentrate steadily on inhaling the red Chi at the Li Palace (heart). Its spirit is phoenix-like. Feel the sound in the vocal chords. Fig.m. Fig. sit facing the South. pancreas and stomach. they can bring no harm. the alarming gate. At 7:00 a. Though a hundred disasters may arise. the essence of earth. then swallow the red Chi three times in order to nourish the jade-maiden in the spiritual Li mansion. on the first day of the summer season. the form is perfect. Map of the Spleen (hu-sound is for dispensing and ker-sound is for replenishing): The spleen is the Chi of Ken (Mountain) hexagram. Kun .Sensory Perception The heart controls the Ninth Palace. When it is harmonious.15 Spleen is the Chi of the Ken (Mountain) Hexagram Spleen Press in with the fingers. Become aware of the spleen. Close your eyes & smile down to the spleen. 3. Exhale on the sound “Whooooooo”.Earth Element. then swallowing it in three even portions.130 - . more to the left side under rib cage. bubbling the mystic well (saliva). 3. and the color of yellow. the body is at peace. and it transforms itself into a six-inch-long jade maiden. When the spirit is pacified. Breathe into the spleen. clicking the golden roof (upper teeth) nine times. 5.16 Spleen Sound and Exercise . pancreas and stomach. It is like the cover of a tub.

and enhancing longevity. Practice the beating-the-drum exercise seven times. and eliminate aging. the body is balanced. as do the other inner organs. This is the formula for cultivating purity. and the color of blue.m. Preserve the spirit in order to rest the heart. sorrow and joy damage the spirit. . At 5:00 a. sustain purity. and swallow it. there is no problem. It changes within an eighteen-day period during each of the four seasons. the Chi of water. Humans depend upon the Tao of heaven to regulate vital Chi. Drink the jade-dew in order to reach a sublime state. Ecstasy and anger do harm to the personality. preserving spiritual essence. who is very brave. When the spirit is damaged. Cultivate the personality in order to generate Chi. sit facing the Mystic North and inhale the black Chi into the mouth. Hold onto essential source. and its corresponding facial organ is the mouth. Concentrate on the pearl-pond (mouth) and drink the jade-juice (saliva). and then imagine the yellow Chi of the Central Palace. When Chi is pacified. the essence is perfected.. life is endangered and the innate personality is destroyed. the harmonious Chi will then regulate all the meridians. and it transforms into a foot-long jade maiden.131 - . there is no problem. When its color is dark blue. Preserving the essence of one’s sexual Chi attains longevity. Its spirit is tortoiselike. The gall bladder connects to the bladder. Map of the Gall Bladder (xi-sound is for dispensing and xusound is for replenishing): The gallbladder is the essence of gold. and the heart is rested. During the first month of every season. This process is called the secret formula for concentrating on purity and sustaining longevity. 6. swallowing the Chi of the jade-well nine times. thymus) and avoid breathing five times. The spleen has no fixed position.Chapter III The spleen connects to the eminent yin. sit at the Central Palace (triple warmer. When its appearance is moist and soft.

3. Fig. 2. as you picture and feel a large roller pressing out your breath.  Upper Warmer   Middle Warmer Lower Warmer Exhale on the sound “Heeeeeee” Beginning at the top of the chest.Sensory Perception Triple Warmer 1. expanding the stomach and chest without strain. Exhale on the sound “Heeeeeee” made sub-vocally. Lie down on your back.17 Triple Warmer Sound and Exercise Three Tan Tiens. . 3. Continue down through the chest. No specifice Element.132 - . Ending at the lower abdomen. Close the eyes and take a deep breath.

Eyes are the window of hun and po. and colors and passions. Xin’s stimulus comes from the eyes and the eyes are the medium and connection between light and energy. Xin exists with material things and dies as a result. Under the streaming of solar light that enters through the eyes as well as the body.Chapter III Desiring Heart The Owner of the Troubles The desiring heart (wang xin) is a joint venture between soulful spirit hun and animated spirit po. texture is the desire for touching and skin connection. thought or reaction). Meditators can gradually reduce the frequency of breathing to that of the earliest embryonic breathing stage. Bio-somatically speaking. eyes are the expressive outlet. suffuses into mentality and connects with the emotional organs. Conscious thinking or reasoning and moral conduct are the services of shen. complete anticipation and subtle understanding are the picture of shen. heart is the energy supply. eyes and brain. sound. those biological behaviors are not instinctive. Color is the desire for sex. According to Taoist practice.” This is because of its device. flavor. Breathing is the most instinctive behavior of the body. The following exercises are designed to achieve this purpose. comes from the nutritional Chi of spleen and stomach. spleen. It is the foundation of self and the trajectory of egoistic mind. In the eyes of Taoism and Chinese medical theory. and tears are the manifestation of joy and of loss. the heart of the mind is the shen that is stored in the heart and governs all the activities of the body/mind.133 - . The pure function of shen. there are six desires (color. bladder. The reversed situation would be “out of sight. Xin is the ruler of the body and the master of the human spirit. which is spiritual. Intuitive knowing. small intestine and the triple warmer) are constantly vying for energy. fragrance. The triangular organic connection of shen is heart. fragrance is the desire for smell. . lungs and kidneys) and six fu ( stomach. gall bladder. the eyes. Brain is the headquarters. heart. The heart reflects the materialistic world and the inner state of mind. and thought or reaction is the desire for attention and understanding. out of mind. our main energy supply. flavor is the desire for food. sound is the desire for voice. large intestine. the nutritional Chi changes its color into red and then distributes itself throughout the whole body. the blood. As a result. The organic (biological) nature is that five zang (liver. texture.

eliminate bad Chi. The ancient sages could stretch their body and bend their necks like a bird. Modern bionics and animal research rely on the same resource from animals. This is the way to challenge disease and the aging process of life. Its purpose is to relax the body. and heal disease. Fig.Sensory Perception Frolics of Five Animals Wu Chin Xi As one of the most popular holistic exercises. Then stretch the back upward and forward as high as possible without allowing the palms and feet to leave the ground. Tiger’s Game: Drop to the ground with both palms and feet flat on the floor. healers and martial arts practitioners for thousands of years. 3. Then raise the head up to face the sky. strengthen physical power.134 - . rock forward and draw backward three times. Frolics of Five Animals (daiyin) has circulated among meditators. the corresponding human organs and abilities will be awakened. By observing the natural behavior and activities of animals. allowing the energy to circulate outside the skin and inside the body so that the sinews and joints remained smooth and flexible.18 Tiger Form . walk forward and backward seven times with both hands and feet on the floor.

20 Deer’s Form . While moving the head to the right. stretch the neck and tuck in the head three times. Then squat on the ground with hands pushing down on the ground. 3. Raise the head and lean over to the ground alternating both left and right side seven times each. both hands and feet. left and right. Fig. Fig. 3. Then. stretch the right leg. stretch the neck up. Do seven times each.Chapter III Bear’s Game: Lie down on your back holding the knees with both hands.19 Bear’s Form Deer’s Game: Stand on all fours. move the head to the left three times and then to the right three times. while moving the head to the left.135 - . stretch the left leg. Following this.

Do the same with the other leg. stretch out the legs.136 - . raise and lower the body seven times.Sensory Perception Monkey’s Game: Hold onto a supportive object. Fig.22 Bird Form . Fig. 3. hold the feet with hands. then touch them to the head seven times. Sit and hold both feet with hands. and move each foot forward and backward seven times. 3. Sit.21 Monkey Form Bird’s Game: While standing. Then hook the feet around the supporting object and swing the body forward and backward seven times. raise one leg and strenuously stretch both arms while raising the eyebrows fourteen times.

It menacingly approaches evil. The outcome between positive and negative forces becomes a rationalized expectation. the sickness. mountains. This walking process time and again reexamines. pens and brushes. the monster. fearful of being troubled. While one side is seemingly so desirable.Chapter III Vitalizing the Body The cultivation upon transformation marks the gradual process of walking the way of the Tao. the loser. and learning will be the inevitable result. the positive refers to the yang force. Mental concentration represents the canvas. A common misconception in Western society holds that the mind is programmed and reinforced by only that which is considered good. and death itself. In the Taoist view. suspiciously incomprehensible. and body/minded reaction is surrendered . cultivation becomes an artistic performance. and cells. The body must learn to feel its various energetic patterns and their circulation. energetic visualization and biological circulation are the tools. a desire-driven aspiration. marketable. positive. as well as organs and the meridians are the instrumental requirements. and a constant turmoil. healthy and valuable. the positive itself becomes a negative and the other side is distanced. practice will be diligent. frightened of acceptance. They will enable you to transform the negative perceptual reaction into a positive one. cultivation is seen as nothing other than mechanistic movements and mental hallucinations. In Taoist practice.137 - . just as the mind must be “visible” in order to “imagine” the energetic patterns of colors. reevaluates and redirects the self: a scientific practice in its spiritual discipline. It must necessarily begin with a healthy condition (physical. productive and beneficial. The fundamental requirement for this cultivation is developed with the aid of sensory and visual abilities. lights. moon. Therefore. psychological and spiritual). self-awareness and self-trust. the masculine energy of heavenly light. while the negative is consigned to the yin force or earthly formative energy. rivers. action will be willful. organs. without physical sensitivity and mental visualization. The colors of the sun. This situation should not be misconstrued as the manifestation of its dualistic nature. With inner trust. It is due largely to the absence of rational mentality from its physical sensibility and the mental visualization created by the mind.

and timely readapting and reinforming the unpredictable certainty. Viruses are neutral. The Chinese understanding of mood and its emotional functioning is organically connected and holistically manifested. meridians were the main communication tools or symbols between the healers and their patients. In Chinese medicine. emotional attribution and vibrational love. sounds and flavors in the outside world. not the cellular formations toward illness. This differs from Western theories in the fields of phrenology.Sensory Perception to the readers or audience. mood. Mind over body is not only the most ancient formula but also the most powerful and practical. Through the five organic transmitters. The seasonal changes. readily evaluating. there is no single headquarters for mood and emotional characters. no one knows us better than we ourselves do. Historically. are invasively stimulating to our seven facial openings. before herbs were meditatively tested and clinically prescribed. a bridge between health and sickness. No one values us more than we ourselves do. Cells are not the root of the problem since cells derive from non-cells. they are scattered through the area between the trunk and the brain. Meridians have been subjectively experienced. Maintaining a strong and healthy body/ mind prevents disease from establishing a foothold. colors. character. The entire cultivation forms the learning process of spontaneously knowing.138 - . In the West it appears to be more biologically determined and . The greatest mystery of disease lies in the fact that all negative conscious structures are causes of illnesses. transpersonally applied. psychology and neuroscience that stress the mental connection. the power of brain. mental and electronic). These energetic patterns are the personality. Cultivation provides the power. the five mood stimuli connect with their internal organs (wuzang) by responding psychosomatically. Medicinal treatments cannot cope with them all. Emotional Mood – Activation of Troubles The weather condition of our life—the mood—is mostly organismic. Consciousness is the underlying root of all. both health and illness. The energetic meridians in the body are multi-dimensional and create a functional interaction between the body/mind and the universe. and mechanically diversified depending on specific energy supplies (physical.

is a mixed reaction between desire and mood. let this virtuous energy of gentleness permeate the kidneys. the bad Chi alters the healthy bodily condition. Fig. 1.Chapter III psychologically interpreted. draw the light mentally into the kidneys. Emotional organs become harmonized and pure. Place the turtle on the back of the body as the protective animal. Kidneys: Visualize the bright blue light in the sky above. The negative. and the positive energetic forces are then restored. strong and pervasive. there will be an overwhelming emotional reaction. Formula of Five Emotional Colors The purpose of this exercise is to visualize. black or dark blue turtle (the Black Warrior) which will then capture the deer. If the desire is high. by drawing the universal energetic color forces.139 - . . When the organs can no longer regulate each other. 3.23 Kidneys: Shown projecting to the Back and attracting the Turtle Earth Force of the North. Somatic disorders and psychosomatic symptoms appear as stressful characteristics in the body/mind. Stress. Form it into a virgin boy or virgin girl and let the virgin child breath out the blue-color-breath as a deer. imbalanced or disharmonized Chi will be either exhaled or transformed. in terms of the Taoist explanation. If there is no desire. the mood is stable. Then form the water element force within the body into the image of a big.

3. virtuous energy of kindness penetrate the liver. Place the red pheasant at the front of the body to serve as the protective animal. let this pure. Liver: Visualize the bright. 3. and happiness in the heart. Fig. Place the green dragon at the right side as the protective animal.24 Heart: Shown projecting to the Front and attracting the Pheasant Earth Force of the South.Sensory Perception 2. the virtuous love. Heart: Visualize the bright. Then form the evergreen wood element force within the body and let the green dragon embrace the force. 3. .140 - . joy. Feel the illuminating message. Then form the fire element force within the body and let the red pheasant embrace the force. green light above the head and in the sky and draw the color mentally into the liver.25 Liver: Shown projecting to the Right and attracting the Dragon Earth Force of the East. Fig. Form it into a virgin child and let it breathe out the redcolor-breath as a red pheasant. red light above the head and in the sky and draw the color mentally into the heart. Form a virgin child and let it breathe out the green-color-breath as a green dragon.

Then form the universal creative force—white—within the body and let the white tiger embrace the force. Form it into a virgin child and let it breath out the white-color-breath as a white tiger. yellow color above the head and in the sky and draw the light mentally into the spleen. 5. Form it into a virgin child and let it breathe out the yellow-color-breath as a yellow phoenix. let this virtuous energy of fairness and openness vitalize the spleen.26 Lungs: Shown projecting to the Left and attracting the Tiger Earth Force of the West. let this virtuous energy of encouragement pervade the lungs. Lungs: Visualize the bright.141 - . . 3. 3. Then form the earthly creative force—yellow—within the body. Fig. and let the yellow phoenix embrace the force. Fig. Place the yellow phoenix at the top center of the head as the protective animal. white color above the head and in the sky and draw the light mentally into both lungs.Chapter III 4. Spleen: Visualize the bright.27 Spleen: Shown projecting toward the Above and attracting the Phoenix Earth Force of the Middle. Place the white tiger on the left side as the protective animal.

solar light above and solar wind below. the family of two seeds: the conscious head and instinctive head of man within the family of sun. Within this true spiritual family. In this hexagram. The pilgrimage of spiritual walking is both a purification process and a liberating time. As described in the Chinese dictionary. whether at the present time or since the beginning of its ageless spiritual core. the feminine role of realistic attendance harmonizes with the masculine role of self-disciplined guidance.142 - . your body will be gradually detoxified and vitalized. guide. Fig. the wind constantly blows the fire at bottom. As the pilgrimage continues its course. direct and discipline. All the personal.Embracing Oneness Chapter IV Embracing Oneness As you begin walking the way of your pilgrimage. The experiential journey and awakening path walk side by side. the body and mind begin their inner and ultimate marital relationship. This is the undertaking of the real task of your own pilgrimage. as well as an inner journey and an expressive path.1 37th Hexagram (Family) In I Ching. spreading nutrition to all the living creatures and serving as a guiding angel to the existing souls on earth. the 37th hexagram (Family) expresses this notion precisely. 4. walking with your own past within the confines of your own family. becomes a vibrating tool for the pilgrim to teach and people to follow. the character “wind” . the mind distilled and tranquil. promote one another. and refine each other to produce the pure-self. social and ancestral relationships are vehicles facilitating this inner sacred relationship. The function of wind in Family is obvious: to awake. His preaching voice and welcoming arms draw the gathering crowds and clarify the confusion while his wordless teaching and inner discipline generate trust and elevate the spirit. Life history.

chills down or heats up the intensity of loving fire. Tao gives rise to one. and the separation after union.2 50th Hexagram (Cauldron) . peaceful awareness. representing the spiritual wind and stillness. wind represents the direction of physical sensation. or the spiritual mind. thereby ensuring purification. and the intensity of interaction between light and its form: the void. there must be a place to produce the heat.143 - . social wind is the governing principle. and careful direction. the shao (young) yin. In our body. The eight wind periods within a year guide accordingly the eight moon phases within a month. and transformation. This all lies within the power of eight. is located in a northeast direction: the trigram of Ken (mountain). Wind is the inhalation of cosmic breathing while light is that of exhalation. and the vibration of temples. Heat generated through fire must be in a condensed flowing form to allow its flame to purify all things along its awakening course: a combined task of inner consciousness and biological process.” A biological worm normally takes eight days to transform itself. This is also the power of eight hexagrams in I Ching. tender loving. the sheep. represents the power for purification and transformation. completion. physical wind is the psychic direction. An annual cycle takes eight wind-periods to blow from one Winter Solstice to the next. The meditative power of wind. manifesting together daily. The inner consciousness. with 45 days in each period. Meanwhile. The Chinese character “ba” for eight indicates the separation of the union from six (liu) and the breakthrough of seven (Chi). The personal wind is the conscious sensation and reflection. with 45 degrees in each phase. representing upper trigram in Family hexagram. It applies to the gentle. wind represents the respiration of lungs. In contrast. In the worldly sense. and the manifestation of three. the trinity of the harmony of yin and yang. Three gives rise to all things. the inner and outer connection of the four corners of the world. inner wind is the holy fire/ water. being at the bottom position. 4. Two gives rise to three. Its structure depicts two persons sleeping back to back. warm breezes of gentle spring wind. One gives rise to two. family wind is the father’s guiding role. Fig. It represents conscious awakening. the drumming of the ears. the degree of cosmic vibration. the fire. the wheel of the thighs.Chapter IV represents the driving force that gives birth to worms and parasites.

the family kitchen within the body. Perceptual Unification of the Oneness The practice of unifying all perceptual faculties is a practice of unifying the feelings. auditory. concord and integrity. the holy embryo. and pure sense. This is referred to as returning to childhood and becoming a “born-again. This is the “pure matter” of Oneness: the necessary preparation to complete before entering the heavenly realm. or donning the hun and po and drawing them into Oneness. or knowing the son and holding onto the mother. pure. emotional. smell. In high stage meditation practice. encompassing the known and unknown. subtle penetrating and complete managing. self is lost. true sense. The stillness guides the individual process with its relaxed posture and focused awareness. This center is neither an organ nor a gland. subtle and penetrative knowing around. It is a total and comprehensive body/minded awareness. Oneness is the first and the oldest child of Tao. primordial and illuminating yang Chi of the Universe. or the androgynous womb of the world. total embracing. family is in turmoil and society becomes chaotic.” the process of embracing the Oneness. primary. This Oneness is the seed of whole. the six senses (visual. Without this. God-sense. It is also the hermaphroditic Godhead. touch and thinking) must be united. . inspirations and wisdom into one: one-sense. The internalized heat boils the biological water—sexual fluid—into elixir. The holy water of biological fluid is contained within the cauldron with conscious fire of love boiling and cooking beneath it. The activity of embracing is a process of gathering energy through the concentration of mind: a psychospiritual process of unifying heavenly and earthly Chi.144 - . It is comparable to seeing one’s entire history from birth to death. but the imaginary space in between. Walking the way in this lifetime can be likened to walking through the jungles. All aspects of a person. It is the single. Cauldron is the invisible spiritual womb. The purpose of preserving Chi is to unify both sides of the complete self. an empty center in the abdomen. complete and spontaneous interaction. taste. undergoing trials and puzzles of life by restoring your own child-like free-flowing nature. biological. permitting all manifesting. sensations.Embracing Oneness This place is called cauldron (50th hexagram). a biological process of returning to an undivided form of androgyny.

yet it is the emptiness inside the hub that makes the vehicle useful. As the opening at bottom is closed.3 River Chart (Hetu) Fig. mouth and tongue). 4. ten fingers and ten toes.4 Luo River Graph (Luoshu) . The underlying path is the experiential journey: the divine meaning of the wisdom tradition. The spiritual perception is the highest form of perceptivity as well as the guiding principle of knowing and understanding. Thirty spokes refer to the five facial organs (eyes. particularly the tailbone. five internal organs (liver. with no mental distraction and no spiritual wandering. The actual realistic perception we can aspire to is the most reliable and trustworthy perception. the formation and the flow of the world. heart. This is the cleansing. whether it arises as doubt or misunderstanding. lungs and kidneys).Chapter IV intellectual and spiritual must be unified into one perception: the combination of original spiritual perception and actual realistic perception. trust or mistrust. In this perceptual and perceived environment. Lao Tzu has summarized this as thirty spokes joined at one hub. This is based precisely upon the numerical changes of universal orders appearing between the River Chart (He-tu) and the Luo Drawing (Luo-shu). ears.145 - .* Fig. the sexual Chi flows upwardly and inwardly. all the five sensory abilities and five organic functions are completely centralized. which connects to the empty center of heart. Taoist Approach The gut feeling is the most instinctive common experience shared by all. The one hub is the one spinal column of vertebrate. The information is immediately perceived with no time or opportunity for organic interaction and emotional counter-play. The three energy Fields are in one place. 4. nostril. spleen.

there are four or eight in the lower dantian (Tan Tien). As these eight meridians move up. hypothalamus and pituitary glands are the triad of three in the brain. and 6-1-8 are in the bottom role. the three rings from the River Chart were combined as a single ring in the Luo Drawing. the arrangements are: 2-9-4 are in the top role. 7-5-3 are in the middle role. outside the ten is the company of another ten. or downward or outward. in all realms. which is the magic box of nine. life (transformation) and death (exhalation) are integrated between the original creation of ten (1 + 2 + 3 + 4) and the outer ring of thirty (6 + 7 + 8 + 9).146 - . This is due to the change of the center—the seed in the middle accompanied by the four numbers around. The outer ring of thirty is the meaning of thirty spokes. which is what Lao Tzu referred to as thirty spokes in chapter eleven. it is the spiritual procreation. Three in the left and seven in the right becomes the 37 seven chapters in the Tao Te Ching. or three-fives. intuitive and psychic awareness. going either upward/inward. The original God’s completion changed from Hetu to Luoshu. mystic power of eight extra meridians are arranged as follows: First. The outer layer is thirty. two adrenal glands work together with two ovarian/testicle glands. as the four corners of the universe and internal construction of universe within. six to nine. The center is bladder. the sum of one to four. As for this order. two kidneys working together with small/large intestines. Surrounding the five is the completion of ten. any of the combination is 15. there are two other sets of eight circulating in the brain. it is the offspring. In the center is the cosmic five elements. if the second.Embracing Oneness When the cosmic completion of ten was eliminated because of corruptive creation. These four glands work together with the four ventricles inside the brain. . due to the cosmic corruption. Hetu. The three outer rings are blended into one ring as a result of the change of direction. So only 45 is left in the Luo-drawing. Also. Then. which are the Confucian’s teaching of three disciplines and five orders. depending on the thrusting power. *Mystic Chart of I Ching. or the River Chart The only difference between Eastern mysticism and that of the West lies in the difference that in the east the numerical construction is 55 while in the west it is 76 or 78. the Luodrawing. If it is the internal power. Among them the thalamus. and it has four rings. birth (inhalation). The ten in the second ring are destroyed. it is the emotional. The total number presented in Hetu is 55. the fifth or eleventh one. If they are controlled by the amygdala. Thus. the power of will and sexual expression. This is the original map of eight meridians.

For example. This is also due to the universal cyclical number of three that contains the mechanisms of yin and yang and their harmonious flow: the representation of multiplicity. death and rebirth. the phrase “ten and three” represents a genetically coded and cosmically numbered journey of life within the completion of ten and trial function of birth. but all the numbers he did choose to use in Tao Te Ching have precise meanings. life and death. The four lobes surrounding the brain are the illuminating. the volume of Te. ceaselessly. Acts upon/within good timing is an accurate characterization of the flow. So. So now we have two interactive maps of eight extra meridians. As the positive emotions are transformed. As for the negative emotions. which is the biggest and highest cardinal number.147 - . Yet all the perfection as well as the shifting variations are within the mechanism of the universal secret coding system: three from one. Lao Tzu seldom used numbers in his teaching. This is the nature of transforming seven emotions and six desires in our Taoist tradition. it is spiritual. This is the nature of the heavenly product. within the cyclical manifestation of ten and three. but hardly permanent because stage and state are ever in constant flux. . Each stage and every state is perfect in itself. they become the virtuous and mystic awareness practice. Tao and Te are unified. All matter lives within the cycle of birth. Ten in Chinese culture represents the completion of numerical functioning coming after nine. echoing coming through these four glands. numbers have their meanings. wisdom and intellectual power. Without ten. there will be no complete and perfect presence of matter with its myriad forms and motions. the completion of ten. growth. The two sets of four in the brain are the mystic functioning of 44. there is never a resolution. This is the way the universal matters transform themselves from the cyclical and incarnating process of production into the recycling and reincarnating process of repetition. between emotion and body or between wisdom and body. and body and mind reach their final marriage. they become the wisdom illumination. Ten and three represent the numerical order of universal manifestation. (*Continued) If the three glands are controlled by the pineal gland.Chapter IV Words have their origin. and events have their leader. over and over. On and on.

It is a merciless pronouncement. The position that the rational mentality takes is that “yes” is absolutely “yes” and “no” is absolutely “no. When an unexpected turn of events occurs. the rational law. the power of science can often supply instant gratification. a dream-catching imagination. two is the marriage between subjectivity and objectivity. one that is easily discarded. when the religious practice condemns human beings as sinful by nature. Lao Tzu’s statement of acting upon/ within good timing becomes an old-fashioned concept. As the situations become more chaotic and beyond our control. forgetting that our advancement relies on going with the flow. Those who are unfamiliar with the terms are often classified as uneducated and alienated indigenous beings.148 - . This is the abstract point. dogmatic institution and religious practice of Western culture. its method and technical device become the social justice. on adapting and coping with changing circumstances. When the rational mind becomes the defining line between yes and no. we are woefully unprepared to accept the changes.” having no connecting link. communication in our complex society thrives on the usage of scientific vocabularies. In our present time. Yesterday’s scientific fact may be disproved by tomorrow’s new theory derived from a different calculation through a more advanced technology. and the fine line of scientific view as it results in a distortion of our natural rhythm. We have locked ourselves into a pattern of selfdestruction. the boss blames the employees. rational hypotheses and statistical lies. Mental products replace natural products.Embracing Oneness Scientific Manipulation The historical development of science is based upon the rational mind. Rational dogma becomes scientific law. and an ultimate self-rejection. and flow is the commercial advertisement and stock fluctuation at the expense of a natural cycle. Harmony is diversified into classification and categorization. institutional religious worship is transformed into personal scientific devotion. when dogmatic institution separates man from God. Its fine line becomes the lineal notion of universal law. This mentality of separation and isolation gradually arrives at its dominant position in the history of human evolution. . three is the marketing practice. The scientific measurement is based upon the repetition of research and recycling between the two as well as the statistical calculation and evaluation of one and three: one is the discovery stage. Consequently.

Yet this advanced technology is hardly more than the small mirror carried in a woman’s purse. its natural limitation will invite a backlash. Belly is where God’s tombs—sacral and tailbones—rest. The world shrinks. With the invention of bottled formula. Finally. the ultimate punishment for manipulating the sacred mechanism of nature. organic malfunctions are replaced with transplants. and mind blames the natural “disasters. It then escalated further. verging on the catastrophic. especially from the modern scientific revolution.149 - . Belly – Energetic Bank of Oneness Lao Tzu ascertains that belly is the method of being. Through the navel . When the scientists buried their nuclear waste in the ground. Satellites replace the welcoming open invitation of God in His heavenly realm. developing into our present smog-filled polluted atmosphere that in turn led to an array of disabling diseases. and why we exist and continue to be. All the mechanical techniques we have accumulated throughout our civilization. With the invention of the digital satellite cable communication system we could watch TV (our own image) in our home. Those affected could choose to either live with their condition or take drastic measures.” When science discovered the growth hormone. having developed as a malignancy in the stomach. are at the very least partially removed from the natural phenomena of change. dominated by competition. how the Chi of life is directed. organic receptors are extended by technological equipment. it seeped into our drinking water and contaminated the soil that grows our food and the home where we reside. babies were deprived of nature’s perfect nutrition that would enable them to develop a strong immune system. including surgical removal of the resultant tumor. the poisoned air of the exhaust system leached into our lungs. technological reinvestment and advancement become the ultimate psychospiritual gurus. natural reaction evolves into mental projection. telemarketing becomes the biophysiological gratification. As science progresses and matures. Directed by the mind’s anticipation. When scientific knowledge led to the invention of machines such as automobiles.Chapter IV the employees blame the bad road condition. its potential appeared to be unequaled but quickly went awry in experimentation.

and “gu” for “valley” or “grain. Cosmic knowledge of corruption becomes a biological mechanism. You will come to rely more directly on the Chi of heaven and earth—oxygen. The minerals in the body do not fluctuate at the same speed as vegetative elements.Embracing Oneness or the Old Gate in Biblical tradition. In daily life. hydrogen.” the kidney “water” provides the basic nutrition for the body and mind by circulating its Chi up and down along the Microcosmic Orbit in the same manner as well water or a mountain spring. experiencing the meaning and usefulness of Oneness. To consume this heavy food hinders the practice of advancement. nitrogen and different particles that constitute heat .” with “bi” defined as “be away from” or “cut off”. When water combines with air and light. a fast is a discipline used to cleanse the body. They are the basic substances and building blocks of the body. the physical body. making it more difficult or even impossible. it becomes a process of unifying all into Oneness. Fungi – Food of Oneness In Taoist tradition. will revert to its original fungus state. the body will return to its light condition allowing the Chi of air and light to easily enter and flow through. the body receives the average adult requirement. eternal life evolves into the two worlds—living reality and dream reality—charged by the changing modality of presence. fungi and mushrooms. flavor and energy substance. This is the only purpose as well as the habitual activity of Lao Tzu’s daily life practice to sustain from the mother source. By consuming this.” Grain in meditation practice is considered a solid food. the Lower Cinnabar Field becomes an energetic bank that generates the body and mind to act in a harmonious pattern rather than a reproductive device to discharge the vital force. When the energy gathered from above the head (the universal Chi) and below the feet (the earthly Chi) is stored at the Lower Cinnabar Field. This ancient practice of abstinence is called “Bigu. By taking natural herbs and mushrooms. and fungi are most beneficial because they belong to the earliest family of biological formation on earth. the most highly developed organism on earth. Each herb is a natural plant with its own energy quality of color. In this “field. to enable the body to return to its nomadic diet of herbs. It has been applied since early times to abstain from grain consumption.150 - . life is given.

Those who consume meat are more powerful but tend to be aggressive. they will directly absorb cosmic yang Chi as well as air. Look for it and not see it. Our bodily mechanical tools for seeing. it is called intangible. As for this One. inaudible and intangible is the manifestation of the Tao. yet we cannot grasp pure appearance. water molecules and minerals. Meditation becomes the sum of all life activities. Our hands reach beyond the tangible appearance of matter. They manifest only through the appearance of the Form. Pure color is beyond reckoning even if our eyes were endowed with the maximum capacity for sight to visualize as clearly as a microscope or a telescope. the multiplicity of One. they are One. The invisible is the fine color that eyes cannot see. it is beyond . The invisible. The inaudible is the subtle vibration that ears cannot hear. at any level and any time. The nature of Oneness.Chapter IV and light—to replace the ordinary food consumption. when these three are merging together. Those who eat fungi become spiritual and will not die. These three are beyond reckoning since Nature’s true state is beyond any mechanical calculation employed by our human mentality. Yet. because the spirit never dies. wrote the first summary on the Taoist fasting practice of using natural elements such as fungi and herbs. it is called invisible. This is the practice of hibernation (as some animals do during winter season) and metamorphoses (transforming worm-state bodies into flying beings). there is nothing above it remaining to be accounted for. Gehong. a famous Taoist Master of the second century. Those who eat grain are intelligent but do not live long. Meditating in caves. Ever searching for it. there is nothing below it that has been excluded. yet subtle vibration is beyond our detection. sensory receptors became useless before the “eye” of the Tao. listen for it and not hear it. is beyond our bodily communicable capacity. The intangible is the pure appearance that the hands and bodily skin cannot touch. hearing and touching are limited to the formal and materialistic environment. and the creation of Non-being. reach for it and not touch it.151 - . He stated that those who consume plants are good at walking but dumb. Our ears may be equipped with digital audio devices to enhance sound. Vision of Oneness Lao Tzu realized that when he centered himself. Taoists follow this path. it is called inaudible.

the energy cannot be centered and crystallized. The biophysiological nature of yin (female) and yang (male) will inevitably return to their complete and unified Oneness: androgynous unity. which is accomplished through various religious ceremonies. Its state is described as no state. Psycho-Spiritual Unification The Taoist cultivation practice is psycho-spiritual in its nature. By employing the Tao of today. the process of drawing the spirit and soul into Oneness has its necessary outcome. This is the power of knowing around and the spiritual presence practice. Go before it. The pure person or androgynous self is then stored at the Middle Cinnabar Field (thymus/heart) through the fusion of five organic Chi. and to predict the future. Everything is here now and completely present before us. or tomorrow will be invisible matters not at all. Biophysical Oneness – the Androgynous Self In theology and spiritual practice. Everyday is the same day. so essential to our existence. It returns to no-thing. sacred water has been an inescapable topic. Nothing is old and nothing is new.sacred water or essential Jing from the Lower Cinnabar Field (cauldron) responds to the challenge of the sacred spirit. It is called the vision beyond focus. or today is intangible. would dissolve into nothing more than superstitious institutional practice. The Oneness of yin and yang cannot possibly be reunited.152 - . Through this transformation. and no beginning can be found. Without psychological unification. the endocrine and immune systems. Follow after it. Willpower—the best weapon of mind—is essential for the transformation of the spiritual upon the biophysiological. In the depths of esoteric cultivation.Embracing Oneness naming. . There is a similarity in the conventional practice of Taoism in the aspect of healing. we can manage today’s affairs and know the ancient past. It defines the sacred water as the combination of bone marrow and hormonal fluid. We have no need to study history to know the past. psychological transformation is a means and a must. Primarily. it is used to purify the body and cleanse the spirit. and it proves endless. its form is described as formless. and every year is the same year. Therefore. For example. to live the present. Whether yesterday was inaudible.

m. sweet dew or sacred water. When the essential Jing of kidney Chi along the spine reaches the cerebrum in the brain it will invite the conscious fire by gathering the ethereal breath: the pure light. the sexual arousal state. As this nectar flows down into the mouth. Following this. is the most precious time to practice the sacred water gathering.. For the female. The mixed yin essence and the ethereal breath unify to produce a material we call nectar. we see that heaven and earth combine and allow sweet dew. When the penis is relaxed.. The sexual Chi will then be reabsorbed. connect this portion of Chi with the thyroid and parathyroid glands.m.153 - . Store the final Chi—mixed at the center between the second and third ribs—behind the sternum. and the emerging state of sexual arousal. For the male. Exercises: 1. three to five a. visualize your two testes with two eyes. This crystallized Chi will cleanse the psychosomatic problems caged in the chest. to one a. what ever time that might be. Then draw the sexual Chi from the clitoris upward following a line (the white line) to the central point between the breasts. From eleven p. it is no longer saliva but jade-fluid. the earthly yin Chi is replaced by the solar yang Chi.m. to one a. then visualize the “head” of the standing penis.m. prepared to assimilate with thyroid and parathyroid glands for the purpose of purifying the five organic Chi in the chest. reduce the amount of flow during the period. place the thumb and middle finger of both hands together. releasing both the essential sexual Chi produced and the leftover materials (urine and bowel activity).m.. and invite the virgin boy (spiritual light) into the flower to produce the spiritual seed: golden elixir. called “huo-zi-shi” or live-eleven-one period. 2. the kidney meridian activates kidney Chi. . massage the breasts as you visualize the clitoris and follow your breath. It is the time when the spirit power overtakes the ghost power.Chapter IV By understanding the male and holding onto the female. From three to five a.. After this. rest the conscious mind at the level of the cerebrum.m. that is the center of lungs and thymus gland. The most effective times to purify sacred water and produce sweet dew are: eleven p. Yet.

When there is a peaceful mind.Embracing Oneness As Lao Tzu has illustrated. Then the true self will never depart. The flow is the combination of pure and impure: the formation of black and white. It is pure light or the unified three states of color: the formal state (constructive state) of the golden spiritual light. hun’s mental conscious activity will return to shen’s pure conscious state: the ability of knowing and the capacity of anticipating within and without. the mother. The flow of the world. This state is also an infinite state of the returning act of Tao.154 - . the great ruling never divides. the cleansing of the world and the formation of the world are the three natural characters of yin and yang. The mother has the murky body. From this. Understanding the pure and holding on to the impure refers to the state of yin and yang. Keeping such a Tao. and the mechanical state (returning state) of the procreative universal white force. excess is undesirable. This returning is the act of Tao. Lao Tzu says that the sage makes it the head ruler. the mechanism is to simplify the action of pure yang and impure yin. draws the stillness. The feminine enlivens with her milk. Desiring no excess. work is completed without exhaustion. From within the murky comes the stillness. understanding the male and holding on to the female refers to biological construction of yin and yang. Yin is female: the impure and black. The childhood is the unification of yin and yang: a simple state of cleansing and having an ongoing sufficed action that does not stray. Psycho-Spiritual Oneness – the God like Self The religious notion of marrying God is described by Lao Tzu as donning the spirit and soul and drawing them into Oneness. The psychospiritual Oneness is based upon the combination of biophysical Oneness and the heavenly yang Chi. The seed of stillness is alive within the murky matter. and produces the substances of the Tao: sacred water and milk. the life force—milk—is produced to nourish the growth of a life: the transformation of seed. the conduct of po will be controlled. through the process of gathering heavenly Chi. the desire is reduced. And understanding the white and holding on to the black refers to the appearance of yin and yang. yang is male: pure and white. In turn. By doing so. The psycho-spiritual One- . the cleansing state (creative state) of the white evergreen blue. This translates as: through reserving the action of flowing energy.

The third one is the pituitary gland that receives the cosmic power and spiritual understanding. You can save someone’s life through justice or kill him by restoring the established justice. You can save someone’s life through kindness or destroy a relationship by misusing the kindness.Chapter IV ness is an energy manipulation process based upon the quality of virtue and its deeds produced. the Tao becomes Te. There is little difference between a patriot and a killer. Uniting with loss. Uniting with Te. If an action requires you to step with the right foot. The person who works according to Tao unites with Tao. there is no cause for concern. If the intention is selfless. a party and a gang or a saint and a sinner. This “fine line” is the intention of mind guarded by soul. If you want to be united with Tao. heart and spirit. Since each depends upon the other for its existence. Just be who you are and do what you must. the Tao becomes loss. especially the prominent name and possessions accumulated. We can disregard our mental projections and appraisals to concentrate on making a right judgment of the reality of nature. and the action of the body/mind process. If you want to unite with the Action of Tao. you will inevitably end up with loss. There are three areas representing the mystic female. The second area is in the thymus gland for receiving the love of light and the lost self. then action with the left foot will bring trouble. In the same ways he unites with Te.155 - . In the same ways he unites with loss. you will lose everything but not the Action of Tao. whether male or female. Mystical Female The body is a mystic field. you will lose everything but not the Tao. Tao never loses but is transmitted into either Action (Te) or loss. The first area is that of the perineum where the biological seed of love that gives birth to new life is received. If your purpose in life is the acquisition of material things. embracing and uniting with it. all that matters is the “fine line” where one is standing. .

The second area. Anyone who has not unified with the lost love within. this gland becomes the sacred vessel in which to manifest a consciously selfless and blissful love. Any long-term relationship requires constant sacri. In regard to the male. it reveals the traits of selfishness and discrimination and egotism. lower sexual energy results in poor mental function and vice versa. Most importantly. fear. Restrained and tightened muscles signal all chronic conditions. The first area exemplifies the oceanic.4. premature ejaculation.g. Thymus and Pituitary Glands are the Mystic Triad.5 Well Valley. when the energy runs directly from perineum to vulva and to clitoris. all the muscles around the perineum pressure point should be open and in a relaxed state. for opening the gate of unconditional and selfless love. will become the loser in a love relationship regardless of past history. lower back pain.156 - . lies in the thymus gland. e. When the thymus gland lacks resource of itself. unconscious and lifedeath state. When a practitioner concentrates on the perineum pressure point and muscles.Embracing Oneness Pituitary Fig. While unifying with the lost love. they will experience the union between a vagina and its partner penis. For the female practitioner. low self-esteem and poor mental performance. impotence. the heat generated from contraction will naturally run into the ovaries to internally transform the eggs into useful substances to sustain her body. sciatica.

not of our expectations.157 - . beliefs and values. What we must first know and understand is the prerequisite demand of total commitment to the connection between them and . offering no response to our demanding minds and adorned bodies. we have no need to protect ourselves. A promise. They care only about their potential to be one with the Tao. Spirit has no reason to promise anything. Tao. In sustained conditions of darkness meditation (such as in a mountain cave). or “whatever” is immaterial. They are so immersed in remaining in this state that they value it more highly than they do their own lives. the most rewarding experience is awakening the unconscious that is stored in the abdominal area and the emotional love residing in the chest. both biological and soulful. Allah. The triad relationship among spirit. Terminating a relationship before transforming the karmic blockage will bring disaster to both the self and the ongoing relationship. They have no need to be embraced or revered. is a false promise underlying a karmic blockage between the two. demonstrates a precise lack of self-esteem and trust. Brahma. If we are capable of knowing. the Ultimate. in itself. Nirvana. love and pineal gland will create the finest marriage on earth and in heaven: oneness. Marriage. from the time of the earliest religious founders into the far-reaches of the unknown future. and an opportunity to transform it. Nature and Culture of Psychospiritual Oneness The time of year doesn’t matter as long as we can gather energy from the outside world. This can occur when the active mind is stilled and the pituitary gland is calm as its hormone-directing functions are balanced and minimal. This is the nature of psychospiritual Oneness as experienced and embraced by all enlightened individuals. All they require from us is our readiness. The ultimate union—spirit and love—cannot live up to the high standard of self-promise and sworn vows. it is not necessary to name it. In the third area. this desirable subtle effect is especially profound when the pineal gland becomes the energy center—the entire biological process of life is altered. Neither participant can live what the other must and neither promising soul can satisfy the other lost soul.Chapter IV fice that in turn provides the opportunity for liberation and growth. If we call it God. They examine us with subtle understanding. When we are united with Oneness.

There has been no evidence that any religious founder or a spiritually enlightened person did not need to first experience his biophysiological process from birth to death. and have shifted from a spiritual connection to scientific imagination. Historically. Neither can we depend entirely on them. can help us open the door to the wondrous core of our longings. the pictures and the lights seen by our envisioned spirits. Know that our ego mind will not please them. Our spring water is now a mixed drink. It can be accomplished by focusing inwardly where intention and perceptual awareness become totally interactive guiding steps. The enlightened ones are the images.Embracing Oneness us.158 - . There is more pollution than there is untouched nature. There are more activities—a mixture of good and bad—than pure conscious acts and virtuous deeds. Religious practice is partly cultural ramification. and the mental connection develops into a mechanical operation. religious beliefs are culturally defined ideas. our ancestor(s) lived with only one connection. Living beyond culture and self is the ideal model of Taoist cultivation towards psychospiritual Oneness. a true spiritual doctor. A sage. They can transform a certain power within us. but to do so we must surrender to our true nature—our complete self— to absolute freedom and creative spontaneity. What we are struggling to learn today is how to integrate their life experiences and fundamental teachings within our daily practice. they will supply us with everything we need. We must feed ourselves. the faith is between the self and God. Certain useful cultural practices are shamanistic healing and I Ching counseling. the spiritual belief becomes a scientific paradigm. and the belief is the pure spiritual knowing and the mental conscious practice. we have more detailed beliefs than faith and more mechanical techniques than beliefs. which involves gathering the Chi and cultivating ourselves. but they are neither culturally concluded nor limited within their own cultural framework. but cannot maintain our physical bodies. The greatest task in cultivation is the restoration of this. The connection is between the self and universe. When . We have moved from the river banks to the ocean beaches. In Taoist terms the goal of entering the Tao is to be One with Tao. Since we have the connection between our biological parents and spiritual parent. one faith and one belief. The most powerful of these cultural aids are the Tao and yin/yang. Never think that because we believe them.

The products are the ideas. stoppage of time. the act is a simultaneous exchange between death and birth. Name and fame will be expanded into the image of universal activity. and finally being One with God will be the accumulating grand experiences. Sex life will be internally balanced and neutralized. hun’s soulful consciousness and . extrasensory perceptions. Possession and obsession transform into kindness. The products are pure persons or God’s children. the subjective side is the pure internal connection between mental flash and light. The peak experience is bliss. It is originally.159 - . The peak experience is the insightfulness and thorough mental clarity. Working hard for continuing existence will be replaced by active meditation practice. which is also three. The “ears” will hear the vibratory activities of natural phenomena. the past experiences and future events.” The biophysical marriage is the connection of the yin and yang kidney Chi. their metabolic functioning. They are namely: biophysical marriage. the first reunion is the earthly one of a couple. and spiritual reunion commonly called “marrying to God. the “eyes” will see naturally the internal organic colors. separated and manifested entities of yin and yang. and their organic appearances merge with universal light. The ideal connection is the mental communication between yin type of humanly hun and yang type of universal mechanism. followed by the products of offspring. Out-of-body experience. near-death experience. caring and giving. Though they enjoy the process and experience Oneness. Among these three. thoughts and all the manifested products dealing with understanding of nature and the evolution of civilization. in itself. The Oneness is the reunion of the two suffused. of anima and animus. Climax is its peak experience. the complete Oneness. insightfulness and experience. self and thought. As for the ideal connection. being one with the universe. Spiritual marriage is the connection of bodily pure yang force and heavenly yang force.Chapter IV the organic functions are centralized. Three Oneness There are three types of reunions in life experience. The daily conscious state and nightly dreaming state will merge into one. ideal connection. of male and female. The mind regains its shen’s ability of knowing by unifying hun and po as well as reducing xin’s demands and po’s desire.

we can enjoy freedom but perhaps not its cultural practice. we have innumerable choices but they are all based on the parents we chose. from self-discovery to social justification. conscience and justice. Their duality exists between voice and order. In society. The process is ongoing from individual identity to professional practice. In worship. it is reverting to the original unified nature where we are meant to be. This is why being One with Tao means abandoning the egoistic mind and self-inhibited culture. make the least number of choices and enjoy the most freedom.160 - . The life of a sage creates no social ramification since he lives beyond social qualification and cultural limitation. and reality and eternity. tools and machines. which are based upon the mental creativity. their end result is totally unlike its original form. legislature and sanction of a limited few. we can be entranced with esoteric experiences but cannot openly challenge any religious belief. for those who long to be themselves. It is this individual action and the cultural process that gives rise to inventions. In life. In government. going backward and being One with the Tao. This is why the Taoist cultivation opens still another door. idea and reality. but serve only to make our lives more miserable. which become highly prized and valuable. It is not another mandatory rule. After these subjects are transformed into letters and numbers. from internal understanding to culturalization. The only choice to be made is to follow in the footsteps of the sage. To be a Taoist is to have the smallest mind. We could blame our parents for our imperfections just as we could blame society for imposing its standard but limited cultural practices.Embracing Oneness shen’s pure consciousness. discovery. we speak out with conviction concerning our personal views but have little to say about its political structures. a new road for those who are unhappy with restraints inherited from their parents and their society. . convenience and practice.

writing is their livelihood. and the writings will be treated as the writer’s creative thoughts rather than a truthful and earthly experience. since meditation is not based upon linguistic ability and writing skills. quality is ensured and the mind can express the meaning of words. one could still maintain that visualization is a tool for both creative writing and meditation practice. most people enjoy reading fiction rather than religious or meditative material. However. . The main difference between meditators and writers is that meditators have no need to record the experience as has been done traditionally by all the esoteric religions. To those who do so. A good meditator has no need to write. a good writer should be a good meditator. they have no profession. Meditation experiences are based solely upon the careful preservation of retained Oneness. Of course. It is in the practice of meditation that thought surfaces. not all meditators are writers and not all writers are meditators. Without any hands-on experience. or screened into TV or movies. Generally speaking. wrote nothing himself. and some writers may be meditators. Heart carries the faith into diligent practice. staged. By contrast. Jesus. It will be interpreted from the standpoint of liberal arts. Without this valuable experience the transformation will appear to be a fictitious writing. Another consideration is that some meditators may be writers.Chapter IV Power of Keeping the Oneness To move forward is to have the actual experience of psycho-spiritual transformation. The purpose of writing is not the importance of the material itself as much as the preservation and passing on of the tradition. one of the best meditators in the history of the world. All that is needed is a good heart and a selfless faith followed by diligent practice. it would be a difficult task to differentiate between the scripture of the phenomenological results of meditation and the literature viewed as fictitious scenarios. If their writings are not published.161 - .

and the seed of myriad things in the world—is produced. 4. one gives rise to two. combining their opposite forces. co-existent and co-supportive forces of two.162 - . . Existing within this oneness are the co-dependent.Embracing Oneness Oneness – Child of the Tao Ultimate Stillness Yang Super Cluster Creation Yin Super Cluster Tai Chi 5 Elements Milky Way Galaxy Earth Fig. the copy of all copies. three—the son of all sons. two gives rise to three. three gives rise to all things.The Universe Oneness is the first and oldest child to which the Tao gives birth. This two is the harmony of yin and yang.6 Wu Chi . This is the evolutionary process defined as Tao gives rise to one. When yin and yang unite.

The incestuous taboo between siblings is the most forbidding disclosure of our common secret: we are all brothers and sisters. the original mechanism has been the single. Fuxi went on to devise the practices of worship and accounting. Chinese mythology tells us that human beings have existed since the earthly Mother received Chi. became the common ancestors. The function of the Tao is the fusion within harmonious emptiness. She felt suddenly a complete orgasm (sexual. brother/husband Fuxi and sister/wife Nuwa. the surgeon is the mechanism of bodily reconstruction. it fuses. It sheds light on why. Most importantly. God’s sexual energy of illuminating light and cosmic orgasm. Through the goodness. This matter is the seed of all matters. Nuwa established the first law in China to abandon the practice of marriage between siblings as a result of their tragic experience. emotional.Chapter IV When Tao enlivens. we have been constantly and continuously searching. primordial and illuminating yang Chi: the seed with the potential of suffusing into two. primary. The role of the Tao is taken over by the Action (or the virtuous Te) since Tao is lost into the harmonious existence of yin and yang. Words and ideas are the mechanism of intelligence. This seed carries the potential of the co-existence of Father-Mother or Progenitor-Progenitrix as well. as well as the understanding of the Eight Diagrams. pure. nonattachment is the mechanism of a healthy mind. sex is the mechanism of life and death. books are the mechanism of the scholar. Matter is the form of the world. thus giving birth to the three: the origin of our biological self. suffuses and diffuses into the form of matters. Our parents as well as our grandparents were brothers and sisters. and illumination is the mechanism of spiritual enlightenment. trying to unify yet constantly and sadly . intellectual and spiritual) within herself. For this reason any sexual activity is religiously sinful. Her two children. cooking is the mechanism of the stomach. It is the mechanism that generates and regenerates all existing matters. machines are the mechanism of science. In our everyday existence language is the mechanism of mind. He taught his children how to fish and hunt. matter enters into existence. From the earliest beginnings of our human form. kindness and nourishment of action by the Mystic Female or Divine Mother. The loving force of Chi draws them together into a temporal union. while mechanism is the operation of the world. generation after generation.163 - .

By attaining Oneness. We cannot grasp it. and orphan is her child who is not being supported and cared for by its heavenly Father. Yield. The hollow enables the plentiful. Is this not the root of being humble? Much praise amounts to no praise. This is why the lords and rulers call themselves widows and orphans without support.Embracing Oneness failing. Without its clarity.164 - . By attaining Oneness. But Lords and rulers name themselves these. This chair is the ultimate prison on earth. In the depths there is stillness. By attaining Oneness. The hidden truth is that we all have the male and female selves within us: the brotherhood and sisterhood of our biological ancestor. Those who manipulate fail. Without its peace. Widow is our Great Mother. and retain integrity. valleys are liable to dry out. Without preference. Without proper esteem. finally rejected. Therefore the sage holds oneness as the shepherd of the world. earth is liable to erupt. The separated and lost Self opens its arms. All these result from Oneness. He speaks to the people on behalf of our creator God. We are as lonely as widow and orphan without support. being is as resonant as Jade and as gravelly as stone. Without its quickening. Sage will never occupy the palace. The high is founded upon the low. the spirit is quickened. the king puts order in the whole world. the king is liable to fall. those who hold on to it lose. Any individual who is crowned becomes the ultimate orphan on earth and in that country. the valley is filled. His defining words are: by attaining Oneness. heaven is liable to explode. Without its fullness. The sacred mechanism of the world cannot be manipulated. He summarizes the lives of those in the past who have attained Oneness through natural phenomena of human experience. heaven is clear. the spirit is liable to die out. Excess breeds confusion. more solitary than spirit. always elusive. As . earth is at peace. Outcome of Cultivation Lao Tzu has written with detailed and poetic expression about the nature and the history of attaining and preserving the Oneness. By attaining Oneness. The small allows for increase. always inviting us into its embrace. The quality and meaning of life is all contained in the One. he could never be happy nor even exist in such a self-restrained position. Esteem is rooted in the humble. since no one else can sit in his chair and no other person can speak for him: only God. The old gives way to the new.

Life is regarded as a very serious matter.Chapter IV the Chinese have philosophically defined it: one is all and all is one. If we waste it or destroy it. If we do not open ourselves to this solemn truth. we will lose our spirit-self in our downward spiral to our ultimate destination: death.165 - . regardless of the history of our past or the hope for the future. Lao Tzu has wisely concluded that the reason people are not serious about death is because they seek the burdens of life. We have one life to live on earth at this time. there is no more chance at this life. .

superceded by the dream of a heavenly life.166 - . we are able to judge between the decisive acts of human beings and that of God. evolves from the cyclical life to the eternal void. but opens the mind to many “ways” in which to . of the defining line between heavenly spirits and earthly souls. We view the sage as the culmination of wisdom and immortality.World of the Sage Chapter V World of the Sage What is a Sage? Historically. In this context the Chinese mind regards the sage as the most revered individual between heaven and earth. Taoist inner alchemy cannot teach us “what” a Taoist is. transforms from wise to holy. the sage has occupied the highest intellectual position known to man. we can rise above our circumstances in this human life. He is regarded as a legendary male figure. We are made aware. Through his understanding being passed down to us. in our earthly existence. He disdains the firmly embedded and gender-biased view taken by the masses. the Ideal Model for a human being to emulate. being possessed of the deepest moral responsibility while harboring the least material objection. he holds the position between Truth and knowledge. Because of him. concerned only with sustaining purity and the completion of yang Chi: celestial energy. they are nothing. A lonely figure.

it becomes crafty. Lao Tzu depicts the sage walking through his human life within sagehood. Thus. it becomes possessive. The intellect is wise when there is no desire in the mind. . 2. as transmitted to us by the sages themselves. is labeled as the sage’s governing method. The following expressions are further examples: 1.C. The sage speaks from God’s exalted tone. In the book of Tao Te Ching. while captured by demands. he employs the qualities of “wise. A sage is a meditator who has mastered the cultivation practice of body/mind into that of a newborn baby. From the legendary stories of the birth of the first human beings to that of the highest position in the country—the first emperor (ChinShi-Huang-Di 259—210 B.)—there has never been another individual source. The mechanism of the intellect is elevated into a mechanism of universal manifestation. the term sage is the most frequently used. From the ideal connection between man and heaven to the realistic practice between the power of ego and the freedom of mind.” which are interchangeable definitions in their depiction of sage.” “kind” and “Wu Wei. He is a ruler in the world whose conduct imparts a state of being. there has never been a national. For example. and represents God’s most favored child. a native religion but not a national one. Lao Tzu calls himself a sage. In those chapters.Chapter V become a Taoist. when Lao Tzu is describing a sage. Being controlled by political power and the Confucian ethical practice. 3. He is a carrier of kindness whose moral nutrition is utilized in the people’s hearts but not clearly understood in their minds. while searching for perfection. vitalizing the stomach. The act itself is kind when there is no competition. appearing in twenty-one chapters. softening the will and strengthening the character. whose position is lowly. the Chinese people have been denied freedom of action but have always employed freedom of the spiritual mind. the method of his cultivation practice outlined as emptying the mind. The sage wears shabby cloth but holds a treasure within.167 - . acts on behalf of God’s will. He places a greater emphasis on the importance of being a sage than he does on the meaning of hearing of Tao. and whose method is utter simplicity. at most. Sage is for the belly not the eyes. The sage holds Oneness as the shepherd of the world. Taoism is. dogmatic and institutional religion in Chinese culture.

As Lao Tzu continues to expound: Relaxing the body. Tao is transformed into the virtuous Te of kindness. It is the overall meaning of presence. a sage’s body is a friend of life. people organize themselves lawfully. Upon examination of the practical result of cultivation. not a treasure to be preserved. When I abide in stillness.” but a sage’s behavior illuminates the Tao as alive. ambition. When I am disengaged. the meaning of Action. Therefore the sage says: When I am in-active. and achievable. people remain simple. but not a golden elixir to be held and treasured. The definition of relaxation is comparable to the Buddhist idea of readiness: no sickness.” “ethical” and “forceful. competition. expressing no self-explanation and no self-advertising. active. the body comes to the fore. When I choose non-desire. collective and universal persona under which the trilogy of Tao. “Coming to the fore” doesn’t mean that the caretaker’s role is removed from the . the body exists of itself. wealth. and no expectation. and possessions. Voice is the complementary vehicle of action. doing no more and no less than what is required. name. we see that a sage’s body is an androgynous Chi body. the body comes to the fore. people enrich themselves. To reach immortality is to become self-effacing. The term Taoism can be construed as “obscure. Exercising only the right conduct of speech and action. a sage’s body is in unity with the mind. and the role of human being are uniformly embodied and characterized. no restraint. people transform themselves. With this invisible capability. It is a life devoid of desire. It is acting at the right time with the right person within the right space.World of the Sage 4. not a burden of perceptual and energetic limitation. Its completion and singularity serve as a cinnabar field to cultivate God-like self. Because of this total infusion. With its unique ability to rejuvenate. Not even relying on selflessness enables the self to be fulfilled. Beyond the body. no frustration.168 - . not an object to be displayed. Sage’s Physical Condition Sage is the individual. The sage bears a wonderful name called immortality. Beyond the body. To be a sage and to live a sage’s life is neither easy nor impossible.” “abstract. a sage’s body is a womb for producing a self-like baby. a quality that cannot be defined socially and culturally.

With grace and beauty. at its own pace. The central and essential location arrives in the right environment at the right time. he can be responsible for the world. the stillness within holds it at bay. the mind reaches beyond the body. being free to move with its own rhythm. kidney and thrust meridians are also closely related to the water function. racing headlong to the edge of a cliff. the meaning of the country is revealed in its beauty: the treasure of sacred vessel. The arousal of organs supplies the power of willful penetration to grasp the central attention. As strength. without kidney fluid and bodily . relaxed and returned. and homesick crying is the voice of sobering souls. Softness creates the space of firmness. and in its own time. without knowing the union of male and female. yin chiao and yin wei meridians. yet. belt meridian. They are: bladder meridian. Its bones are soft and its sinews supple. yet its grasp is firm. They are the first set of Kan (water) and Li (fire): without water. nor is it expecting the body to confront risk with no assistance. When the body comes to the fore on its own. the first step is to reopen and rejuvenate the thrust and belt meridians.169 - . Ren. bears the disgrace of the country and becomes the ruler of the country. On Water Four meridians in the Chinese system are related only with water flow in and out of the body/mind. The sage. its voice never becomes hoarse. allowing the body to wander without direction. crying all day. with his quiet strength and intrinsic value. engaged in the right bodily conduct. will and harmony is achieved. Because he loves his body as he loves the beauty of the world. This is why the mind must be removed.Chapter V mind. the value of body is displayed. grounding generates the pointing power. and to voice the harmonious organic vibration. sage bears the misfortune of the world and is the ruler of the world. Thus. Its vital essence comes to the point. its organs become aroused. measured with its own strength. Predatory birds and ferocious animals do not seize it. “Coming to the fore” is permitting the body to by-pass mental calculation and expectation. In Taoist healing practice. Because the sage values the world as he does the body. poisonous insects and venomous snakes do not sting it. Its harmony comes to the point. he can be entrusted with the world.

. and cosmic spirits on earth.1 Meditating to activate the wei meridians (inside lines) and the chiao meridians (outside lines). Then they rise internally through the trunk to manifest as flowers and fruits. without fire. Fig. traveling upward inside the legs and at the front of the body. Through the neck.World of the Sage stream. humans. fruits and trees to animals.” while wei means “surround” or “circle” or “gather. In plants and trees they start at the root.” These two meridians are engaged with the water function of life from plants. 5. In the human body these two meridians are set in motion from the inner ankle and shin. without adrenal power and intellectual capacity. Each side of the body contains one complete set of these meridians. The next step is to open the yin chiao and yin wei meridians. wei remains within the thyroid and parathyroid glands while chiao travels to the eyes.170 - . The Chinese character chiao means “leap” or “jump”or “jiggle.

Work backward from the previous exercise. 4. It will literally draw the testes Chi and ovaries Chi up to the chest when the count reaches 49. 5. 6. Inhale.2 Circulating the oceanic water within. visualize this dot moving forward and down. then backward and up with the rhythm of the breath. Exercises dealing with Four Meridians: Place both hands.171 - . Hold the breath and feel the intensity of the air pressure or heat or warmth or whatever sensation appears. 7. 2. Mentally roll this small white dot forward and down. it returns to the original white dot.Chapter V 1. Continue this practice allowing the circle to become a bit larger each time. Then inhale. After 49 times. When you can no longer hold the breath. Inhale. visualize the energy set in motion from the largest realm and moving down. feel the energetic change occurring in the body. 5. Exhale and move up. 3. Stay for a while to experience the warmth and heat in both the abdominal and chest areas. A: Beginning Level B: Advanced Level Fig. palms facing and connecting with the navel. Now. press the hands flat against the front part of the abdominal area. exhale backward and up to form the minutest circle. exhale and let the pressure inside the abdomen escape. Visualize a small white dot in the middle of abdominal area. . Feel the connection of the front and back joining.

Join the hands together with four fingers from either side. Send the Chi from the palms down to the feet.4 Circulating the Chi through Belt Meridian. 9. Fig. The highest point where the hands meet should be parallel with the eyes.3 Condensing the Chi with hands. 12. Inhale. Inhale. 5. 11. 6 and 7 until you can feel the heat and steam literally fusing in the body. Open the hands. it will naturally move further to the chest and brain area.World of the Sage 8. feel the circulation within. Begin this practice again until you feel the energy circulating evenly in the entire abdominal area. 5. Fig. Practice 5. Feel the energy circulate for awhile before returning the hands to the navel area. gather the energy up and into the belt meridian area.172 - . Open the hands with palms facing the ground. Exhale and place the thumbs touching the tip of the pelvic bones (ilium) on either side. 10. Exhale. . gently moving the heat around the belt meridian crossing the pelvic bone. When you have sufficient energy surging up across the belt meridian.

flexible. Massage any desirable areas in the body/mind.” “kindness” and “wise. as encapsulated in four clusters—Wu Wei. Combined with the character wu for “no” or “not” and character wei for “act” or “become. This will cool everything down at once. non-competitive.” “not acting. penetrating. A small sample could be: simple. clean and pure.” We will review these one by one. faithful. careful. witty. very close to the notion of “being” in Western philosophy. adaptive. By the time the body is literally cooked. 5. 14. experienced.Chapter V 13. self-actualized and self-effacing.173 - .5 Circulating the Chi between heaven and earth Sage’s Mental Condition The description of the mentality of a sage can become extremely wordy. This can be summarized in Chinese. Fig. He also has the benefit of being aged and is physically withdrawn from desirable action. kind.” “non-doing” or “actionless.” “non-action. shan and xian—translated as “non-desire” or “nonaction. nonjudgmental.” “non-competition.” the phrase can be translated as “inaction. Wu Wei Wu Wei has been an ideal phrase in Taoist philosophy. place the palms face up to the sky. self-realized.” depending on .” “in-active. self-fulfilled. Wu Zheng. serious.

It is accomplishment without claiming credit that makes the outcome self-sustaining. people organize themselves lawfully. people .174 - . since what is easy necessarily entails difficulty. the work is done. Through non-action. Not clinging. It does not proclaim its own existence. From natural observation Lao Tzu realized that the most difficult things in the world are done while they are easy. But when the ego is in remission the mind does non-doing. through extreme trials. nourish without possessing. When I am disengaged.” Its thrust is the use of psychological action over philosophical speculation. When the self is active. We expect the acceptance of social values for an accomplishment before it is achieved. as it turns out.” “motionless. The greatest things in the world are done while they are small. The sage accomplishes greatness in not planning a great thing and not acting great.” “not to engage egoistically. he accomplishes what is great. This is because mind can seek what is difficult with ease and effect what is great while it is small. The idea is essentially to become aware of the undeniable difference between an accomplished affair called success and a desirable result named success.World of the Sage the most suitable for the situation. As the Tao is all-pervading. When I abide in stillness. he does not lose. to foresee a planned result through action from ego-guided emotional sacrifice. this can be called great. accomplish without claiming credit. we are educated and trained to project a possible outcome before taking action. This can be called small. Wu Wei doesn’t suggest “stay put. leaning more toward mindful engagement than rational projection. Lao Tzu discovered that the myriad creatures act without inquiring. yet there is no claim of ownership. this is the Tao of heaven. the body withdraws. In ordinary life. Thus the sage. All things return. All things return. engages in non-affairs and savors non-flavor.” “numb” and “without doing anything. ends up with no difficulty. Through living in actionless engagement and preaching wordless doctrine. it operates on both the left and the right. Success is consequent to all affairs. yet there is no claim of ownership. The cultivation outcome experienced by Lao Tzu is when I am ‘in-active. the sage does not fail.” The essential meaning is “not to act desirably.” and “not to become possessive.’ people transform themselves. reflecting spontaneous acting rather than mechanistic involving. so it is forever desireless.” Nor does it mean “not to engage action” or “not to be mindful. Not even relying on selflessness enables the self to be fulfilled.

Then what is the point of competing and what is the purpose of competition? In Mawangdui texts. overly generous and too accommodating.” The meaning of wu zheng is “not to strive for what is beyond self and not to pursue what does not belong to self. Equally. and restores the common people’s losses. extravagance. It is not the act of water. He desires not to desire and does not value goods that are hard to get. This is the ideal of quietism and passivism but unlike the nature of Tao. and feeble. The word “I” represents the pure spiritual entity and the word “people” encompasses the combined act of po’s bodily need and hun’s conscious activity. having no self protecting qualities and exercising no reservations. the body transforms itself. when the self abides in stillness. hun is prevented from playing its role. the body remains simple. Lao Tzu’s statement can be interpreted thus: when the self is in-active. When I choose non-desire. Wu Zheng The character zheng means far more than to “strive” or “compete” as demanded from the ego.175 - . He is able to support the nature of all things and not daring to impose action. people remain simple. He learns not to learn. multiplicity. soft. withdrawn. Because he has rid his mind of murkiness. vulnerable. self-clarity and self-expressiveness. In Text B it is youzheng. the standard phrase of Wu Zheng in chapter 8 Text A is youjing. Shen regains self-awareness. when the sage abandons extremes.” The term “non-competition” represents a person torn between two extremes: being magnanimous. self-respect. when the self chooses non-desire. po is no longer obligated to possessively supply the energy demand for the “whiteness” of bodily bones and fat. without manipulation. the body enriches itself. when the self is disengaged.Chapter V enrich themselves. Everything deserves what it gets in return and everything should receive its due naturally. It further represents mental confusion and intellectual challenge as in “disputing. The person could also be someone lacking confidence. or conversely being too capitulating. You means “have” . nor the complete expression of wu zheng: no giving in and no giving up. the body organizes itself.” People are inclined to project a negative attitude toward the transliteral meaning of “non-competition.” “arguing” or “debating. Desire and demand disappear naturally.

yet it actively competes. Untold numbers of lives. who is to say that water is not active? In human history people try desperately but unsuccessfully to control floods: the madness of rushing water. Thus. The final competition will not be about gains. leaving nothing undone. At this level.” Whether the second character is either “tranquil” or “competition.176 - . yet Lao Tzu strives to illustrate fully the meaning of shan. success. One who is good at overcoming the enemy does not contact him. the very reason it can retain its inactive state. he is also kind to those who are not kind. “has” and not “has not. he uses all negative influence as the treasure of teaching. he has more.” “good” or “compassion. the sage realizes that as soon as he exists for others.” There are characters depicting “good” and “compassion” in the Chinese language. This is called the Ultimate as old as heaven. have drowned and been obliterated by the fury of flooding. Shan In the text of Tao Te Ching.” The full sentence in Mawangdui texts can be translated as water is good at benefiting all things. One who is good at leading people acts humbly.” even though its original meaning in Chinese is simply “kind. it is near the Tao. Whoever overcomes death overcomes life. being a good warrior does not entail power. there is no negativity remaining as the desire and danger of mind is transformed into subtle awareness. the sage is able to manage the loss that causes all losses. The special application is that when water retires to undesirable places. Sustaining the source of mother. A good fighter is not angry. the kindness of Action is not judged by the .” the first character means. As the cultivation goes through the last loss. human and animal. This is called the Action of non-competition. This is called leading people. So the Tao of heaven benefits and does not harm. He emphasizes that kindness is the virtue of action: the sage is kind to those who are kind. name and possessions. In this regard. The Tao of humankind exists and does not compete. the stillness within the water embraces and balances all the competitive measures. As soon as he gives to others. he has more.World of the Sage and jing is “tranquil. Thus. Who can prove that water doesn’t compete. It is the kindness of Action itself. the character shan is equated to “kind. whoever lives beyond death lives beyond life. but the death of them all. Water is the most active and powerful matter on earth.

This is because both yin and yang are emerging from and being generated by this action. He must defend himself and others. Kindness is the representation of the grand master Tao. defend and be secure. Everything that is bad becomes a resource for the good person. Consequently. Lao Tzu calls this being in the tow of enlightenment. he has nothing to fear. He must make a careful and complete judgment of his surroundings when confronted with danger. conducts with good ability. No need to honor the teachers.” Mountain is the ideal . Through compassion: fight and win. Xian The term Xian in Chinese is equivalent to sage (holy man) in English. there can be no miscalculation. The performance of kindness should not be enhanced for the purpose of personal gain. When the heaven establishes. the Chinese character xian is perhaps the clearest visual description for the life of the sage. supplies from good nature. and acts within good time. there is no concern. the sage acts with compassion (shan). there is no competition.177 - . The body and mind are the double mirror. For this reason. no one is left out and no talent is wasted. the inner consciousness and outer behavior view themselves. governs with good rules. speaks with good trust. Clearly he is saying that if the sage must fight. By employing kindness. As a result. no concern. It translates as “human stands on the top of a mountain. nor is it preferred or disregarded by po’s ego anticipation. For everything that is good is the teacher of the good person. In the ancient structure of language. All that should be protected is secured. love and insight are the dual action of oneness. the sage dwells in good places. Those who are slow or weak are encouraged and supported by kindness. By employing kindness the sage has the ability to perform goodness. It is composed with strokes of “human” (ren) and “mountain” (shan). No need to love the resources. whereas those who show talent and are quick-thinking will unfold and explore their full potential through kindness.Chapter V hun’s conscious activity. Among all the existing languages. nor should it be withdrawn if personal or social recognition is not forthcoming. the human stroke appears at the top and the mountain stroke at the bottom. it always relies upon compassion. nothing can be neglected. draws from good sources.

placing a prone sage sleeping side by side with the mountain.World of the Sage location for man. dry. The soul seeker. and rejuvenating resource. plateau and plain. In their nurturing atmosphere consciousness is expanded and sickness is detoxified. external search becomes internal embracing. echoing place. The flow of nature enables the natural formation of rain and snow. the lanterns of sun and moon. the circulation of dry air and exuding moisture. Because of mountains. He ordered the linguists to reconstruct the character. anyone on the spiritual quest prefers to dwell in a mountain cave rather than a warm house or grand palace. the “human” stroke was placed at the left side. In this position there was no one standing at the top to threaten his image. Or perhaps the emperor resented a human form other than his own occupying the highest position on earth. and the standing tower of a human form can loom above the mountain peak. . They are formed in the range and scope of latitude. developing and transforming power of earth lies in the vastness of mountains. The emperor could then fully enjoy his family life and resume conducting his business affairs within his palace. clouds. His prestige and unequaled power were restored. the degree of warmth and cold. meditating or for viewing. the activity of clouds and winds. the wandering pilgrim. we continue to exist. the gravitational force generates the winds and clouds. rain and snow. Walking the way becomes the returning journey. Nothing on earth is higher than a mountain. Mountains contain a vast amount of nutrition for the survival of all earthly creatures. and the cycles from summer and winter. Thus. valleys are their resting ground. Perhaps the change was made because it symbolized cold. The generating.178 - . whether sleeping. heaven and earth. being and nonbeing. In the exchange of bright and darkness. When the character was later rearranged. and lonely. the condition of light and shadow. reigning supreme. and the “mountain” stroke was set at the right side. Only the wind. Mountains are the symbols of life on earth. windswept. The image between a mountain and a valley is similar to the images between life and death: male and female. In contrast. The earth without mountains could be compared to a mother without nourishing breasts. sufficing the needs of all creatures. they are the most sacred places on earth.

Not that ghost is not spirit. Its literal meaning is how to heat up and crystallize the fishy-smelling sperm and eggs. judge. that the wise see. As those two do not cause harm. The inner ability of a sage is that he is wise by nature. Being wise is a virtue while generating wisdom is a mental capacity. His outer intellectual manifestation is the wisdom he produces.6 24th Hexagram (Act of Harmony) The son returns home as expressed through the 24th hexagram. The nature of xian in Tao Te Ching concerns wisdom and holiness. This is the single chapter in which Lao Tzu discusses the difference between the spirit and ghost. The first sentence explains that cultivating the whole body is like smelting the watery jing. its ghost will not become spirit. to have the wisdom is to acquire the ability to act. To be wise is to have the innate ability. It is thus that the sage exists without ownership. never that of selfishness. When the Tao is used to govern the mind. but that the spirit will not harm the people. and a combination of heaven and earth. If Tao is used to manage society.Chapter V Fig. an act of harmony. but neither does the sage harm the people. It does not extend only to the nearest points within the dimension. accomplishes without holding on. so they are united in Action. and holiness returns. Spirit gives and ghost takes. Only those who are not slaves to life are wise to the value of life defines the true wisdom power. Not only does the spirit not harm the people. demonstrate. spirit benefits and ghost harms. a restoration of totality.179 - . without desire. and produce the holiness and intellectual work. express. This returning process is a unification process. Holiness is the unified Oneness of shen: the union of spirit and ghost. 5. Lao Tzu illustrates the wisdom and kindness that the sage holds and embraces by saying that: Governing a large country is like cooking a small fish. it sorts out the most complicated meanings. but merges with the circle of oneness. It is thus. hun . The unified oneness need never return to its separated state—the polarized structure—but remains with the harmonious act. Powerfully illustrated. It demonstrates the action of selflessness.

becoming equal with the Tao sits with two legs. to be resourceful with Mother Nature. ghost can not steal the passionate love. and becoming equal with Tao gives birth to paradoxes.World of the Sage and po cannot take over the power of shen. . grabs with two hands. As soon as there is engagement. and sleeps with two worlds. But gusty winds do not last all morning. because knowing the Tao seems costly. they practices it faithfully. Without the Tao. the wise see. no root. Managing the world always involves non-engagement. What makes this so? Heaven and earth will not last forever. Thus. dances with two hearts. cloudbursts do not last all day. Entering the Tao is consuming the life force you have been given. This is what Lao Tzu has experienced and explained to us: hearing the Tao brings a loss day by day. Without the Tao. Why has Lao Tzu experienced a total loss while listening to the silent Tao? He uses the eminent way of pursuing the Tao as a model in order to illustrate the meaning behind the Tao. Because of the eternal fire. views with two eyes. spirit cannot destroy the innocent virtue. yet everything is done. It takes living life to know the Tao. to be grounded with a foundation. All that is the paradoxical nature of body and mind. no power and no meaning. cultivation has no source. When an eminent person hears of the Tao. there is not enough of it to manage the world. how could a human being last! Existing with the eternal Tao of the self and the temporary breathing of the Tao within us is the true duality. grounds with two feet. and earth is long-lasting. This practice brings a big loss. and due to the inner stillness. To pursue the Tao is to become centered within speech and conduct. Heaven is eternal. it is impossible to walk the way. Calming the Mind Pursuing the Tao Pursuing the Tao is an act of spiritual cultivation. Losing more and more until inaction results. and to be harmoniously balanced between subjective action and worldly affairs. Inaction results. entering Tao seems like returning. The body will not be hungry for the fire of love and the mind will not chase away the inner stillness. true paradox.180 - .

the sickness is over. the great image has no form. It is simply a learning process. The Tao is praised but is unnamable. When one no longer feels compelled to be a knower. There is no need to attempt to explain the inexplicable and to search for invisible. repeated and recorded. Eminent action is like a valley. Worldly others are known to us. the great talent matures late. action that builds up seems remiss. the thirst for knowledge is quenched by the light emitted through the gate of heaven.Chapter V With each breath the sound and meaning of the Tao is exercised. pursuing knowledge becomes a consuming desire. He states that knowing that you don’t know (everything) is superior and not knowing that you don’t know (everything) is a sickness.181 - . bounded. In this manner. Shared knowledge merely promotes further searching. thus one hears the Tao. reaching out to grasp the power of mastering and endless control. This ensures a complete “knowing around. Only hearing and entering the Tao can be known. taught. Our limited knowledge is never sufficient to explore the comprehension and understanding of others. repeated or recorded. present. enabling the self to become rich with what the world suffices. To know others is to be knowledgeable. complete understanding resembles being disgraced. albeit limited. knowing remains constant: a spontaneous interaction between the self and the environment. Yet. Knowledge that is shared. restrained. It cannot be taught. not alive. He also distinguishes the actual knowledge the mind has acquired from the mental appraisal we form on being knowledgeable. By hearing and entering the Tao through its returning process. the great voice sounds faint. the great square has no angles. spontaneously interconnected with the mutual-action of self-knowing around. a fixation. It is upon this mental persuasion that Lao Tzu kindly advises that to know what is sufficient is to be rich. Our ability to obtain everything now and know that anything that is returned to us is the manifestation of true paradox. is no longer that of self-knowing.” a literal phrase used by Lao Tzu. This is why Lao Tzu concludes simply that to know oneself is enlightenment. pure integrity seems perverse. enlightenment is achieved. . vast action seems yielding. and a possessive action.

complexity. to impose action. It is easy to plan for that of which there is not even a sign. Lao Tzu warns that though simplicity is small. Once it exists. Lao Tzu clarifies this as: It is easy to sustain what is at rest. development. In a manner of speaking. uncertainty. a clod of earth is constructed into the rising of a nine-story building. Those who cling to it lose it. From this. then the affairs will not fail. Not clinging. This is the way of hearing and entering the Tao. The result of not speaking of it is to be eliminating danger. Knowing the above. does not fail. the rule must be expressed. a little sprout grows into a massive tree. The common people’s engagement in affairs fails prior to success. It is on that account that the sage desires not to desire and does not value goods that are hard to get. mindful engagement. They project proactive results from the outcome forcing the action to become burdensome and painstaking. Tao is to the world as the rivers are to oceans and seas. Learning based upon the meaning of nature will be simplified with total. the world cannot treat it as subservient. not daring. At the outset. and completion. However. He learns not to learn and restores the common people’s losses. mindful cautiousness and complete anticipation can be applied to sustaining the planning and minding with mind. he does not lose. Heaven and earth combine and allow sweet dew. people will naturally become equal. He is able to support the nature of all things and. . They have been so accustomed to this process that all activity strives only to meet the standards that society has set. Without rules. The thought process of causality and the desire for results are cast out when these two are embraced. Total awareness. through non-action. those who impose action upon it will fail. So the sage. stop speaking of it. We are admonished to give as much careful attention to the end as to the beginning. Simplicity is the initial stage for growth.182 - . Prevention becomes proactive before the fragile breaks and the minute disperses. and unpredictability. and a single step is accumulated into the climbing of a thousand-fathoms. One should act upon it before it exists and regulate it before it becomes chaos. everything becomes self-sufficient. If lords and rulers can hold on to it. expansion.World of the Sage Embracing the Simplicity Observe the plain and embrace the simple. Plain is the foundation of diversity.

Facile promises necessarily result in little trust. Frugality has no connection to the selfish strategy of meanness or greed. can endure. nothing is better than frugality. Frugality is the direct opposite. no regret. . There is no energy waste derived from selflessness. no-boundary is known. a long life and an enduring vision. obsession feeds on meanness and greed to occupy the space of selfishness. waste would be eliminated. Meanness and greed transform a person’s mental obsession into reality. The entire world then becomes an endless source to satisfy the lust of selfishness. What is easy necessarily entails difficulty. A great accumulation of Action leaves nothing to be conquered. When nothing needs to be conquered. Lao Tzu applies this to the construction of a society by saying that: For governing people and affairs. Thus. no recycling. Thus the sage. Since frugality is the most direct and effective calculation of energy consumption. As Lao Tzu has envisioned: Seeking what is difficult with ease and effecting what is great while it is small. This is the Tao of having a deep root. Thus. Pre-empty measures mean a great accumulation of Action.Chapter V Also. and no punishment. through extreme trials. simplicity allows proactive measurement. The negative “loss” transforms into positive “gain. When no-boundary is known. The greatest things in the world are done while they are small. since the most difficult things in the world are done while they are easy. encounters no difficulty. The country. Because of this. it allows the country to exist. existing from its source. Richness of Frugality With plain as the vision and simplicity as the measurement. abounding in worldly manifestation. he accomplishes what is great. energy is consumed for the benefit and goodness of others. Only frugality enables the pre-empty measures. frugality ensures the simple way of life and simplicity can be fully exerted. the sage never plans to do a great thing. frugality becomes the single most useful device.” the pure gain. This is why “loss” is very necessary from Lao Tzu’s point of view. a strong stem.183 - . and there would be no debt. When the cost of ego is reduced to zero and when bodily metabolism functions at its provisionary state. Meanness has its source in fear and obsession.

It is only through such qualities that all things work together. When one searches only for this beauty.184 - . One is steadfastly reaching the ultimate emptiness. we need individual character as a measuring ground between individuality and totality. each side should live upon the opposite as well. the real knowing-around. Who knows a final outcome? There is no right lawful. and before and after follow each other. long and short measure each other. that unstoppable glory of heart and the disgust of mind! Based on these paradoxes. Do not be victimized by either of these. no punishment. In valuing the good as purely good. When the universal manifests through the division of two from one. One quietly preserves the tranquility that masters the restless life. high and low overflow into each other. Beauty becomes the primal attraction for human desire. Non-Dualistic Mentality Emerging through the “door” of the mysterious action is the codependence of the dualistic aspect as well as the process of both mutual construction and mutual destruction. This in turn makes an individual a non-individual. It is a mystic attraction. one is perfectly grounded with the source and heaviness that are rooted within the manifestation of light. One has no need to gain anything or fear losing anything. and absolute in concentrating on central stillness. no backfire.World of the Sage When frugality is maintained at home. Lao Tzu proposed that being and non-being give birth to each other. voice and sound harmonize with each other. difficulty and ease complete each other. Yet. one acts within the behavior of prejudice. Since disaster is what fortune depends upon. and good is the finest fixation for the activation of this desire. and the indisputable resource. fortune is what disaster subdues. and when one’s conduct is guided by goodness only. Oh. they view the ugly disparagingly. their judgment is based upon their idea of bad. The harmony of the world becomes a true friend. one stigmatizes the ugly. When people see beauty as pure beauty. because one has no expectations. has done nothing wrong and wasted nothing. There is no bad luck. the highest and purest quality of human perfection—love—shapes life’s destiny. The interaction of connecting and separating from these two sides of oneness makes one truly individual. How much difference is there between beautiful and ugly? It is a fine line. Beautiful or ugly is but two sides of the same coin.

be bright without dazzling. . and nothing is left behind. Because of such changes and transformations. only the spirit of noncompetition makes things non-competitive. no sickness results. The natural outcome is: He who does not display himself is seen. be compatible without puncturing. be straightforward without trapping. internal conscious intention and external physical performance are integrated. It is a matter of clearing off the steps before one slips and falls. A good planner does not calculate. mindful action should be rounded without cutting. yet nothing slips through. are all done through Action. This differs from the common sense approach of doing something and then letting it go. A good doorkeeper does not lock the door. integrity returns. yet it cannot be undone. This is the measure of virtue and right judgment. thus. reward or punishment. He who boasts of himself loses his stance. So the old saying. Government tends towards the extreme. but when rightly understood. “Yield.” The net of heaven is broad and loose. yet it cannot be opened. He who does not lash out succeeds. He who lashes out does not succeed. He who displays himself is not seen. This is all that we can do. He who builds himself up does not endure. Kindness tends towards evil. There should be no mental imprinting left behind. Large or small. People have been familiar with this for a long time. Forced consent does not endure. A good speaker is without flaw. What this means is that we need to know how to interact without imposing ourselves or being locked in by our mental projection. A good knottier does not use binding.185 - .” is but a few words. He who does not justify himself is understood. A good traveler leaves no tracks. Since hanging on to it will cause overflow. He who does not build himself up endures. and retain integrity. He who justifies himself is not understood. and know—be aware of—what is around us. In order to reach this state of being we can only be what we are.Chapter V ness. Because of virtue. many or few. This does not indicate that there is no heavenly “justice. Therefore. better to let go.

Simple mind is the heart of kindness and not the intellect of mind. Simple mind is no-mind—the largest expansion of mind—and the highest clarity of mind. and air is the inclusive space. Self is charged. vitality is the generating force. their minds become as his mind. and light is the state of solid. In order to live in the world. The world of in is the source and the world of out is the mechanism. Suffusion of Self For his worldly presence. not from any other source. he projects his mind into people’s minds and lives. structure and motion. he gathers the energy through inhalation. To clarify this matter. and interaction. How? First of all. knows the Tao without peering through the window (eyes). By inhaling in this embryonic way. by keeping the mind simple. The expansion is the fusion and expanse of mind spreading over and around all angles and trajectories in its image.186 - . vitality is the state of fluid. he . This is the practical side of cultivation: how the sage lives for the world and not for himself. the sage keeps the mind simple and is always without mind. the sage has no benevolence. the vast space and minute presence are instilled in the flesh. and no confusion of mind. and the energy of light. This inhalation is not the shallow and surface breathing done through the nostrils. it treats all things like strawdogs. The world is known. and action is pure and simple in itself. whereas the clarity of mind refers to the purity of spiritual quality. This breath of life is the nutrition. the nutrition of vitality. and the wisdom. This sentence characterizes the manner in which the sage lives his life. This is why the sage knows the world without stepping out of the door (the gate of life). the sage keeps the mind simple: no distraction of attention. breath. It is the embryonic and total body breathing. Secondly. the sage inhales. Breath is the state of vapor. information. They exist between matter and energy. No-mind means no ego-mind. Light is the central focal point. process and procedure. and smiles like a child. Source is the breath of life. This is called unifying the world of in and out. Lao Tzu comments: Nature has no benevolence.World of the Sage Quality of Sage’s Life Capacity of Natural Rejuvenation In the world. the awareness. no waste of energy.

excess is undesirable. How could the people live without him and how could they distance themselves from him? Wisdom of an Old Boy The ancient sages of Tao are subtle and mysteriously penetrating. his mind is as open and adaptive. Because we do not get bored. as one who is a guest. Lao Tzu vividly illustrates the psychospiritual quality and biological balance that the sage retains. waiting. Because it is beyond the power of will. like a valley. spread open. In this chapter. boredom follows. Their depth is beyond the power of will. when the sage lives for the people of the world. the world has nothing with which to compete. . since the sage wants to elevate the people. Desiring no excess. full of care. as are the people’s minds. Thirdly. when people need him. The similarity lies only within the descriptive nature. The feminine enlivens with her milk. questioning and demanding. shifting. when he stands above. like uncarved wood. there is no restraint and no fixation of the mind or for the mind. When people want him. Mind is then constantly changing. Since the sage wants to advance the people. Therefore the sage is self-aware but not introspective. He rejects one and takes the other. The whole world supports him without tiring. he is vastly different than when he has in his childhood state. like mud. people do not harm him. Even though the sage returns to his infantile spiritual tranquility and lives within a refreshed bodily condition. the sage is already there. This is the power of ego and the karma of restraint.Chapter V treats his people like strawdogs.187 - . the most we can do is describe it. From within the murky comes the stillness. attentive. When mind is fixed and constrained. There is no other developmental stage available or suitable to categorize sagehood other than childhood. people do not feel pressure. as when confronting a marsh. Thus. When he is at the front. Since he does not rely on competition. magnificent. opaque. The hope of people is his encouragement and their sorrow is his misfortune. he positions himself at the back. Not constraining the living environment. work is completed without exhaustion. Keeping such a Tao. reserved. Thus. he has self-respect but does not price himself. simple. Because of this. as one crossing the wintry stream. his speech is down to earth. there is no boredom. as one cautious of the total environment. they do not get bored by life. the sage is the pillar that braces them.

The other is to be more cautious before the success. while the attraction of the heart is the formless. and magnificent is the ability of retaining. but an old boy has lived through death mentally and spiritually. change and manifestation of forms. and who at the end of his life desires to return into his own being. The main difference between an old boy and a newborn boy is the life experience.” From his own experience. and to the personal and social experience. Without fear. The old boy is not sickened about the world. This is old age. recycling and rejuvenating the oneness within. changeless. and its lineaments are always the same.188 - . One is to be cautious about unionhood of oneness between light and water. into the eternal unknown meaning. Being cautious while crossing the winter stream is a pre-measured conscious awareness. Jung also experienced the transformation from the “alienation” that separated him from the world into his inner world where he experienced an “unexpected unfamiliarity.World of the Sage In his Memories. Being cautious while crossing the winter stream implies two meanings. the world being viewed before the old boy’s eyes differs greatly from that of a newborn boy. Jung commented that: “Lao Tzu is the example of a man with superior insight who has seen and experienced worth and worthlessness. whether it be an old peasant or a great philosopher like Lao Tzu.” The word “old” in this context refers to the nearly completed state of biological manifestation. Spreading open is the unrestrained mental space. If there is failure. At every level of intelligence this type appears. to the psychological memory. It is also the last stage before death. the unexpected unfamiliarity experienced by Jung is replicated by Lao Tzu’s description. separating from the attraction of the eyes to become that of the heart. opaque is the quality of being Oneness within and without. male and female. Being attentive means being aware of and focused at the same time. What attracts the eyes are the state. and a limitation. Dreams. The life ahead is a “limitation” itself as Jung has so succinctly characterized. simplicity is the ability to remain refreshed and energized. but simply withdrawn. Reflections (1965). and unfathomable eternity. At this point. the entire effort will . while being reserved means being humble and acknowledging. It traces the quality and enrichment of life’s journey. The archetype of the old man who has seen enough is eternally true.

Chapter V be in ruins. .7 63rd Hexagram (First Caution) The second caution is illustrated in the definition of 64th hexagram. The first caution is expressed in the top line of 63rd hexagram. 5. where the little fox gets his tail in the water while crossing the winter stream. guide and companion. the tail and sacral bones (“the waterwheel”) hold the sexual energy that is to be completely transformed into spiritual elixir or the pure-person. He speaks in a voice without language. he has the richness of life but is unbounded by the meaning of life. Who laughs last laughs best! In I Ching. ready to die and ready to fly. Danger. a speaker for the nation and a symbol for the human race. destroyer of the old and protector of the new. he values the quality of life but is far removed from the unity of life. these two cautions are vividly expressed between 63rd hexagram Ji Ji and 64th hexagram Weiji. He has a memory of life but is not restrained by memory. 5. the entire cultivation practice becomes fruitless. “He (the fox) gets his head in water. This is the sacred mechanism of nature. Symbolically.189 - . He is a teacher and friend. a battery for generating anything and recharging or rejuvenating everything. is native to a country without nationality. He is a body of soul and a heart of spirit. experienced and refreshed. Fig. an attorney-at-law and a justice for the situation.” The unionhood between fire and water is a cautious and dangerous action. occupies a body without mortality. Fig.8 64th Hexagram (Second Caution) The wise is old and new. knowledgeable and humble. possesses a mind without mentality.

they differ only in terms of the order in which they are approached first: that of meditation or cultivation. Tao is based on meditation. Tao is motionless and Te is lovable. From the Taoist point of view. both Tao and Te tread the same path during inhalation since Te has not yet been suffused. Once the Tao of eternal seed is born. During meditation and cultivation practice. It would be equally unmanageable to purify the body if the mind was not fully prepared to offer the proper environment. To meditate is to gather and circulate Chi. To manage both simultaneously would be challenging indeed. The Te section in the Mawangdui texts appears in the first part of the book. Tao is invisible and Te is visible. It is the arrival of the ascending order of returning. Tao is intangible and Te is tangible.Uplifting Te Chapter VI Uplifting Te To arrive at Te (de) or “Action” comprising the second section of the Tao Te Ching. can well prove to be a long yet fruitful journey. Lingering in this action is the Chi: energy of love and breath. Tao is inhumane and Te is humane. substance is manageable. form is tangible. the sections of Tao and that of Te (Action) are interchangeable. followed by the Tao. The practice of distilling the mind can appear daunting when the body is truly hungry. rendering the practice unrealistic and the meaning of inner alchemy dogmatic. Meditation is for the body/mind whereas cultivation is a treatise on virtue and conscious mind. exalting and honoring one’s own action that rises above physical and mental attachment. and trust is reliable. the descending order is complete and the action of Te takes place. Tao inhales and Te smiles. to cultivate is to abandon the ego and to purify the consciousness. In this context. In Taoist inner alchemy. This division holds true in several other translations. matter is visible. they are equally important. Because of this esoteric transition.190 - . The Tao suffuses above the sky and inside nothing. Te is rooted in cultivation. They are all the virtuous . In the book of Tao Te Ching.

encouraged and uplifted. Now we will explore the definition of Te. integrity and the holiness of Te (Action). This task can be endeavored by cultivation as well as meditation. the egoistic self and dualistic existence of body and mind are united into shen’s spontaneous interacting and knowing with nature. harmony. every action is honorable.191 - . Love will no longer be a mental projection of biological and ideal connection to social habits. What is Kind Action? Use of Language Unlike the word Tao whose original transliteration remains the same in English. Since then. will be transformed into the cultivation of kind action. impartiality. As the power of meditation and the outcome of cultivation generate kind action. expels this refuse through the top of the head instead of the mouth or nose. Therefore. Te is what Tao “drops. all are inspired. 1924). as well as the transliteration Teh (Shrine of Wisdom. In 1864 Chalmers presented the first English meaning of Te as virtue. The exhalation of Te is the sum of all human activities that have been conducted with moral judgment and supervised by the spirit. The meditation of love. or kind action. qualified by kindness. 1950). the character Te was handled in another manner. Unless these conditions are met. but a true and honest self-love. Te has been interpreted as character (Lin Yutang. goodness.” . 1948). This transpires only after kind action has been completed and all debts have been paid. and guided by an enlightened master or an angel. the purified shen gathers the elixir or remaining relics lingering in the body. and powerful. the sage integrates and embraces nature’s act and human action. or a wandering ghost (when hun overtakes po). intelligence (Balm. In the last exhalation in life. which is the energy of self-preservation. Manual No. or integrity (Mair. respectable. 1990).Chapter VI expression of the Te resulting from the emerging power of the Tao. in concert with the kind action of Te. But what is Te? From the Taoist point of view. the person will die as either a hungry ghost (if po dominates hun). 8. When the seven pos are energized by the power of the Big Dipper and the three huns are unified into Oneness.

Te represents the highest state of the transformation of Tao into matter and substance. is a totally different being than a human. The power of Tao becomes the seed of life. This is how it was originally defined. What is natural to nature is supernatural to man. It is further verified by Lao Tzu’s interpretation of Te as “mystic action” (xuan te). I still failed to derive a true understanding. marching forward toward the grave is loss.” When the infinite Tao is surrendered into active Te.Two Chinese characters appeared in my mind’s screen—Tao drops. What matters is your desire according to your mind’s intention. It is clearly the projection of mind and the persuasion of mental desire.” meaning to “discharge” or “abandon. . In the same way he unites with action (Te). That conforms perfectly in the content of Lao Tzu’s description: When Tao is lost. Contrary to this. The word “lost” represents the complete dissolution and transformation of evolving from one state of being into the next.Uplifting Te “descends” and “falls upon. There is a clear-cut distinction between being holy or divine and being human and ordinary. and what is natural to a billionaire is supernatural to a street beggar. Lao Tzu explains that the person who works according to Tao unites with Tao. The discrepancy encountered is that.192 - . retaining the highest honor from the essence of Tao. or supernatural power (according to human beings). it becomes Action.” After several years of meditating on Te. The mind discriminates first whether or not there is a clear-cut demarcation. The “literal sense” is that a human being could never possess supernatural status in this life. Thus Tao saves the spirit or loses the earthly life. Only a divine being can be classified as supernatural. Taoism doesn’t specify this power (according to nature). it is only a matter of mental cognition. as the patent symbol of a divine being. Whether supernatural or mystical. emerging as the elixir of virtue or evaporating into nothing. This descending process is quite similar to the English meaning of virtue: a supernatural power or influence exerted by a divine being. by its nature. Returning home with virtue is saving the spirit. The essential meanings are the same. what is natural to adults is supernatural to children. it then becomes corrupted and visible. The original Chinese definition of “loss” is “to lose from hand. Then one summer night in 1995 a dream message was revealed to me. in English a divine being. In the same way he unites with loss.

to the ordinary mind. moral excellence. to the Taoist. nature reveals.193 - . It is a completion of goodness over and above human action. upright of conduct. humans value. Virtue is something that we can think about and strive for.” to “rise” and to “elevate. is a simple. humans conduct. the hungry stomach craves. the small mystic field deals with biological instinctive actions of self-preservation and survival. humans perform. Within this reasoning. It is from this point that we choose. virtue is not something simple. self is everywhere and in every action. small mystic field deals with small mind. and the gross sensation pulsates. humans exhibit. the selfish. The large mystic field houses the individual. spontaneous and interactive engagement between body and mind. It has no concern for the world other than what the desirable eye seeks. it is the judgment of good and bad. humans dissolve. vision and actual performance. nature manifests. and the conduct of divine and ordinary. nature integrates. In the large mystic field there is no self-sustenance or self-minded view. Visualize it but cannot perceive it. Energetically. nature shows. nature presents. selfless and cosmic mind. no self-conscious action. humans behave. nature unifies. The large mystic field encompasses the spiritual world and cosmic universe. but cannot perform. comprehend mentally but cannot engage physically. as best we can. humans separate. an ideal of sacred purity unseen by the colored eye. morality.” The small mystic field is that of the carnal world and animal kingdom.” indicating “the uplifting of the human spirit rising from earthly carnal body into pure spiritual action without conscious influence and egoistic obsession.” (Webster’s New International Dictionary of English Language). Obviously.” In English. magnify it but cannot jump into it. and out of reach. it is a “moral practice or action. conformity to the standard of right. This ascending order and returning process deal precisely with the transition from “small mystic field” into “large mystic field. plain and present that can be adapted to human action. conscious. integrity of character. . the word “action” for Te in our translation. Action. nature embraces. is something remote. virtue. It is a moral quality suited only to a divine being. humans display. egoistic and cultural mind. Though the English definition and explanation of virtue fits the linguistic meaning of Te. Nature acts.Chapter VI The original linguistic meaning of Te in Chinese is to “ascend. pure. rectitude.

the attitude made flexible. unreliability by trust. he breathes the vital force. the mind is clarified. Cloudiness. only confusion with no self-understanding. relinquishing reliance on manmade products.1 Small Mystic Field (Xiaochu) of 9th Hexagram Fig. In contrast. He does not rely upon family in order to continue his existence but is everywhere in the world. . and instinctive behavior. and settles down in the universe. he is clothed with the light. unsteadiness and unreliability are its characteristics. and the result completed.194 - . As the last line indicates: “one attains the way of heaven. When the mountain grounds the spirit and nourishes the soul. wandering but no awakening. the body purified. He sustains himself from the mother resource. agitation by stillness. The self is never lost. In the 9th hexagram. There are clouds but no rain.Uplifting Te Fig. Mobility. This is accomplished by the establishment of grounding upon mother earth’s fruitful breasts. murkiness.” “Not eating at home” and “crossing the great river” are the most accurate depiction of the 26th hexagram. Mind is windy with no clear mental picture. the upper trigram is wind representing the heavenly order. 6. mobility by self-action. conscious awareness. He has no need to be protected and comforted by the sheltering house. 6. and spirit is never dead. unsteadiness by steadfastness.2 Larger Mystic Field (Dachu) of 26th Hexagram These two fields are fully explained in I Ching between 9th and 26th hexagrams which contain an identical lower trigram: the creative power of Cosmo and the invisible light of heaven. agitation. This exemplifies the highest meditation state: the fasting state. The external character is refined but there is no awakening of the inner character. Its translation is that a sage is never bounded by the food prepared in the house. the 26th hexagram shows us that wind is replaced by mountain. rigidity and scattering are its tendencies. the energy is never exhausted.

a matching fire between consciousness and light.” Ten is the visual image that covers eyes and extends from the nose to the eyebrows. joints and points are penetrated. The changeable are viewed. purified and transformed by the fire of light. Husbanding into light is what Lao Tzu has experienced. 6. The right part is a meditative state in which hands are unified with the bodily vessel and guided by the single devoted heart. “hand.” Everything is there and nothing is there.3 Chinese Character Te In the construction of Te. This implies that. the right side of the character is composed of four characters.” “eye” and “bend/curl. . or the Y portion of the eye. The world is in its perfect order and the body/mind is in its perfect harmony. the activity of hands—picking and gathering food and putting it into mouth—is freed from being responsible for the bodily vessel. Hands are held together as in a meditative state. the spiritual conscious is inside the character of nature. There is one remaining Chinese character that expresses the meaning of the Te. This is the magic play of a sage within the good fortune of returning to the Tao and the power of the Te. the unchangeable are reflected. Therefore. This action is accompanied by the careful steps of walking. there is no transformation. vaporized. Its composition is “straightforward” and “heart.” Truly. “The eyes are inside the heart. Yet. as represented by the left side of the character Te.195 - . The action of conscious vibration is donned with the cosmic light. The one Chi of heaven is then the procreative force in the cauldron sustaining the vessel and satisfying the heart. without the single-minded heart.” “one” and “heart.” meaning “looking and examining with gazing eyes and intensified back. without heart there is no foundation. The five elemental Chi is charged by the mountain dew. and the heart is inside the spiritual consciousness. the body is the most sacred vessel. angles. All the lines.Chapter VI Fig.” This part of the character can be expressed as: “The single heart supports and directs the vessel of the body carried by hand. executed by the thighs—not legs.” “vessel.” The character “straightforward” for “zhi” is composed with “ten. and the hands are the most powerful and useful tools.

” the punishment will be the bad luck and bad karma carried out by one’s inner conscious decision as judged by the law of heaven. Since all these emotional attributes are purified into compassion.” If one fails to obey the fa. honoring and being rewarded or punished only by kind action. Even though you cannot describe the texing.Uplifting Te Uplifting Te According to the descending order. Consciousness is no longer a series of single-minded dots and flashes. impersonal and impartial. The path has been cleared. The mentally fixed projection of searching for truth is replaced by kind action: the truth of experience and expression. Lao Tzu’s meditations have been revealed as: Being at peace. When they work smoothly together. In practicing kind action. You cannot verify the texing but you can wait the result of it. one can see into the subtle. an uncontrolled emotional outburst. A person’s action is kindness itself. preparing to rise and be elevated. there is no burning sensation manifested through com. You cannot find a rule to validate the texing but your gut sensation knows it all.196 - . It no longer functions as an obsessive mental longing. there will be punishment from government. one can see into the manifest. This enables human beings to perform “texing” or “the character of Te. there must be kindness granted into human souls via spirits. empathy will be the mutual outcome. The more valuable ego deems itself to be. You cannot exalt the texing but you can follow your heart-consciousness. Prejudice is overcome by the human freedom to act: the vulnerability of ego and the interaction of shen. Spontaneous and interactive action between humans and nature is the reality of truth. In the ascending order. the more spontaneously will shen act out. Pity reverses itself to merge as the fearless act of loving. Ego fails in it role as ruling monster of life. If one does not have the “texing.” as well as to exercise “falu” or “law” and “justice. love is no longer a conscious game played by ego. you can sense it. Negative emotions do not hurt people and positive emotions cannot drag them down. Sympathy becomes mutual encouragement. even if nature’s act is inhumane. This is why sage accumulates nothing other than kind action: cultivating and uniting through kind action. spirit unifies with action. This is because the marks of profound action follow only from the Tao. Engaging with passion. or in continual soul-searching.

Through kind action. the biological need and psychological satisfaction are fulfilled. When the universal loving energy is gathered within. generous and not selfish. yet trust welcomes them along the way. He is trustworthy to those who are trustworthy and he is also trustworthy to those who are not trustworthy. precious and priceless. and kindness itself is then underway. Those who are trustworthy improve themselves and know there is more trust in the future. Those who are not trustworthy disprove themselves. both kind and unkind people are unified. . The process is kind and the inner quality is trustworthy due to the transformation of Love and the total respect of Inner-Love. People will say “yes” or “no” but it makes no difference to Action.197 - . sincere and not accusing. Through kind action. He is kind to those who are kind and he is also kind to those who are not kind. timing and not expecting. plain and not degrading. Those who are not kind benefit from those who are kind. there is no separation between what a kind person is and the kindness itself. his action is both kind and trustworthy as Lao Tzu has stated. Kind action is: present and not firing. people. Self-trust is established and conscious fear is relinquished. It is the kindness of Action itself. remote and not distancing. There is no need to demonstrate (itself) or to prove Action for the sake of Action (you). thereby leaving no room within the body and mind for desire and demand created by ego. The reliability of truth is to follow the mental configuration of truth and to trust the reality of possible change of truth. It is the trust of Action itself. become centralized. trustworthy and untrustworthy. Accumulation of Te Nature of Kind Action When the nature of selflessness is restored through the meditation of Love. When the sage (pure-person) uses the universal loving energy.Chapter VI passion. beyond what the rational mind has defined. the output of action is in itself kind and trustworthy. and no compression found within the compassion. Those who are kind transform those who are not kind.

since it is neither dutiful nor deceitful. Meanwhile. Pure integrity seems perverse. everything manifests by itself. even the method of simplicity is absent. . With no attachment. non-competition and nonaction: the ways of the Tao. There is no confusion to deal with. For that reason. inexhaustible and unfathomable. It invariably results from the co-independence and inter-contradiction of yin and yang. and the highest precautionary measures. and intellect is eliminated. Being small allows for growth. the great talent matures late. the great image has no form. Kind action is the very nature of Mother’s power of creative nourishment: a combination of selfless love and self-sacrifice. It is the most effective way to conserve energy since the small itself consumes minimal energy. the opportunism of egoistic mind is cast out. Realizing this. simplicity. but twists. suffusing without simplicity is eliminating humiliation. Thus. each minute detail and quality of smallness will manifest. since valley-spirit is deathless. integrity. but always arise naturally. just as with a newborn baby. one observes that vast action seems yielding. Such is called mystic Te. Once the humbleness of honest heart steps in. no mind juggling. it is always apparent and clearly directed.Uplifting Te Capacity of Kind Action Through Love. Lao Tzu further concludes that: The great square has no angles. expansion. Any prerequisite such as knowledge. Lao Tzu has experienced that complete understanding (of it) resembles being disgraced: a state of smallness. peace arises. and the desire for achievement and appraisal becomes illusory. the great voice sounds faint. Action that builds up seems remiss. rotates with the activation of a whirlpool. The worship of Tao and exaltation of Te are not conferred. and no disguise. Lao Tzu emphasized that eminent Te is like a valley. Idleness and stupidity are evident in its natural makeup. because it never acts within a straight line. Simplicity is the way to direct your life. Any slight of mindfulness or unintentional carelessness could cause an immediate unforeseeable disaster. the finest care. Through peace. peace. all things worship Tao and exalt Te. calculation.198 - . and development. From the understanding of these experiential descriptions. smallness requires your full attention. kind action becomes endless. Without humiliation.

to become like a child. Look into it objectively. Lao Tzu describes that “Favor and disgrace surprise the most. Following is the meditative passage to engage. a reaction no one wishes to experience. It does not suggest that blowing wind and daily events are nothing. . Then release it and be liberated. Handle the humiliation just as you do the wind blowing or the daily events that are long forgotten. the conscious mind is completely darkened and filled with despair. Then consider why someone chose to humiliate you. Then observe which of you has received the greatest benefit from the situation. seemingly non-existent. They render one valueless. What does this humiliation mean? What was its purpose? 4. When humiliation occurs. 7. Hold as long as possible. Draw an equation between the two of you. The recipient owes thanks to the person invoking the humiliation. discovering that the true meaning of life. 1. destroying the rigidity within you that disables you to be open to new and unexpected things. 3. but that all things existing in life are normal and nothing about them is special. They are nothing and should never be pondered as anything special. Feel the presence of that energy vibration. placing the recipient into a despicable state with no opportunity to hide or escape. both simplistic and mysterious. Do not be angry and frustrated about your humiliation. 6. The essence of getting in touch with humiliation is to purify oneself from all the distorted aspects of life. it evolves into the most valuable time to examine oneself objectively.199 - . and glorify God once again. You will find that in being humiliated is attached to expectations. will run its course. Stay with the pain and suffering. to face the situation with grace and understanding. You will find more truthful traits in human nature than in professional individuals.Humiliation Humiliation is one of the most devastating emotions one can face. 2. Personalized words and fruits of God are completely stripped away. Mentally picture the scene that precipitated your humiliation. 5. Position yourself as President Clinton in his most grievous position. On the other hand. a certain knowledge that underlies a lack of self-esteem and freedom.” The word disgrace is synonymous with humiliation. Think of yourself personally and not professionally.

A great accumulation of Te leaves nothing to be conquered. evil. nothing is better than frugality. and looming death is even more problematic. Lao Tzu asserts that accumulation. Accumulation becomes ever more burdensome—obsessive. stressed.” To . and no negativity arising through action. possession. or do you prefer to cling to the pain for reasons you may not be fully aware of? 10. Pre-empty measures mean a great accumulation of Te. 11. no contamination of heart. He has pointed out that for governing people and following the heaven. They are borne of the nature of fear. nor allows selfishness to control. but now you are better prepared to deal with it should it arise. knowledge. living becomes only more difficult. when frugality is the measure of daily life. and personal power.8. Accumulation of Kind Action To many people. position. The lesson is to free yourself from burdensome situations.200 - . The literal interpretation of the pre-empty measures is “gathering (eating) Chi ahead of time. Then the pre-empty measures. the emotion that ultimately consumes one’s life-force. no confusion of mind. Be aware that further humiliations may be in store. one neither indulges in extravagance. singleminded. As they expand. Allow your humiliation and your mind to be painstakingly purified in the same way that your body could be objectively examined and the source of its illness surgically removed. burned-out. literally. can become the conductors of life. There should be no pollution in energy consumption. No-boundary is known. means frugality. so too. take immediate action to clean and purify the body/mind. Once the decision is made. esteem and self-worth excised. the word “accumulation” is associated with wealth. This association is established for the mistaken purpose of self-protection by the demands made to forego gratification. 9. The full realization of this humiliation process has the same connotation as having your identity. Only frugality enables the pre-empty measures. Clearly. prejudiced. no ego anticipation in action. will the problems inflicted on the body/mind. Decide if you will allow your body/mind to heal itself. Gradually. When nothing needs to be conquered.

ego maintains its staying power behind selfishness. and belief patterns. It is not surprising that dignity releases us from our last imprisonment before opening the spiritual door. and to restore the tranquility of spirit in the mind before ego pounces. With self-esteem comes self-dignity. and universal Love that is already stored within the deepest layer of pure is-ness. In a world of me-first. The pre-empty measures embrace selflessness. This application has no bearing on the unconditional. We all need these attributes to center ourselves. ethnic identity. Self-identity ensures the growth of self-esteem which then elevates itself to the position of self-dignity. how can we begin to contemplate the accumulation of kind action! With selfness at the helm. acceptance. the mind occupies itself with the material of universal energy. It is a state of openness with no self-restraint. This is the real nature of Mother’s mystic action. It exists for the sole purpose of abiding by the nature of kindness. The conscious center of self-dignity is none other than conscious awareness. When dignity occupies the crown of mind. Self-identity is tied to self-esteem. or other pressures that forge a person to pursue with most gains ahead of others. existing before the matter. No one can do this for us. the Truthfulness of Nature’s act. Through frugality. above all others. In abiding by the rules of administrative orders meted out by dignity. selfless. Dignity has greater power than ego. The mentality of precaution and proactivation destroys the environment of selfness.realistically apply this concept is to fill the stomach with Chi before food is absorbed. the Reality of Mind’s realization. the standard definition of moral deeds is nevertheless based on the possession of a few immortal and divine beings. By clinging desperately to dignity. generosity. It is the self-center and self-interest. having been released from its last stronghold. not an attained position. the entire world is under mechanical control. the spiritual mentality of forgiveness. but functions as an energetic circulation. . It has no dignity in itself. competitive environment. There will be no elements of time limitation. and within the Tao. The mentality of universal space and the action of universal timing are uppermost in the mind before self-identity takes place. Self-dignity is viewed as awareness.201 - . kindness and compassion is lost. We must like ourselves if we expect others to like us. Self-dignity is totally opposite to ego-dignity. Universal love is attained as the final destination of selfness existing by itself. through kind action.

It is the accumulation of kindness. In Taoism. It is not insurmountable. more demanding than meditation and more difficult than sharing and giving. there is no objective quality to be perceived by others. Nobody can give someone . Ji Te is the transformation of the biophysical body into the loving Chi body.” Ji Te is accumulating Te. the most challenging homework in all spiritual practice. that dissolves the ego. The highest concentration of material in both Buddhist and Taoist literature is devoted to Ji Te and Texing. but is a necessary discipline. In our society there are many meditation techniques to learn. and distills the mind. and the objective measurement of any meditation outcome. It is a constant purification process based upon the discipline of frugality as described above. Te is an objective energy entity but not a concrete object to be identified and possessed. In Chinese. It is instrumental in elevating sexual and emotional Chi into loving and liberating Chi. That appears to be an inordinate amount of homework.000 works of ji-ing the Te must be performed before one can think about transforming Shen into Xu. Without an accumulation of Te. loving energy and self-sacrifice.” Are you ready to begin? The accumulated Te of a master will be applied to her/his spiritual name. day after day. It belongs to the master. event following event and trial after trial. more degrading than humiliation. The word “ji” means “accumulate.Ji Te The phrase ji te is used to represent the homework for spiritual practitioners: the blissful suffering of cultivation practices. it is said that 36. It entails more suffering than the nature of suffering itself. many skills to master. purifies the body. Ji Te can be taught but not learned since once something is taught it is already secondary. an ethnic Chinese or foreign born. It is more painful than any sickness. It is a lesson in building an invisible energy world based upon deep conscious understanding and spiritual penetration. any one wishing to overcome oneself must first overcome these “blockages. It is this accumulative practice. Ji Te is the process of establishing the quality of Texing or Te-character. you simply sacrifice your life to its practice. Yet. Whether one is spiritual or religious. many opportunities for status seekers. Ji Te exists as the objective reaction to one’s actual being in all things.202 - . You cannot process Ji Te.

in the practice of justice. it becomes justice. When eminent action descends into inferior action. when benevolence is lost. but their hearts cry out. it then reverts to the mind’s engagement.Chapter VI else Texing. For that reason it is constantly and eternally active. that which is cemented in self-engagement rather than spontaneous action and eminent righteousness. When Tao is lost. reducing the results of engagements. ego-persuaded and task-oriented action. Foresight is the vain display of Tao and the forefront of foolishness. Fairness. no longer exists as fairness. it becomes Action. It is based upon self-aggression and the counteraction of that aggression. and nothing is left unfulfilled. non-ego-anticipated natural action and self-minded. It is the action of self-mindedness and illusion of ego-mind. It bears no resemblance to kind action. Propriety is the veneer of faith and loyalty. Inferior Te never stops acting. but later. For that reason it is inactive. Before the strong arm of justice. it becomes benevolence. when justice is lost. That is the nature of spiritual energetic circulation. In the face of justice. the fearful can survive before final judgment is pronounced. For that reason it is frustrated. When eminent righteousness engages. Their physical bodies are temporarily protected. representing the mystic Te in kind action. They are the feng shui of cosmic kindness. Justice indulges in self-justification and cultural protection in social life. even though they may be the recipient of its loving kindness and hospitable generosity. it becomes propriety. Texing is very selfish.203 - . It must be a process of self-mastering. the karma of reaction surfaces. Equilibrium of Kind Action Lao Tzu uses two words—eminent and inferior—to identify the chasm between non-minded. it honors only the one who honors it. As . and the forefront of troubles. The more effective. the fearless are in jeopardy and may lose their lives. Ji Te and Texing belong only to the spiritual world. Any student desiring to build a good reputation in the practice of Texing will quickly learn that it cannot be mastered by learning from others. judgment steps into the picture. eminent Te is inaction and disengaged. protective and intelligent measures and calculations are established by the stronger sources of justice. Once righteousness is dispersed. eminent justice engages but does not respond adequately to situations. when Action is lost. Therefore.

ruthless. People must understand that the quality of inactive kind action must be restored before love can pervade unconditionally. religious/political rules flourish. in itself. is kind action. shaping social behavior by its own standard of righteousness. They serve the purpose of taking advantage of others (and ultimately the self) in a failed effort to compensate for their deficiency of love and kindness. and no more social justice. When love and kindness are remiss. Righteousness then becomes the priority of social justice. that is not kind action. Kind action is transposed into dogmatic rules and social prejudice. Moral discipline becomes a rational principle. A selective group has been approved to positions of authority by the collective mind. saint and sinner exercise the extremes of good and bad: one saves as the other destroys. Kindness is the tool for attraction and compassion is the guise for ego gratification. the standard judgment of moral conduct. society becomes more chaotic and disordered.204 - . The unconditional and selfless love descends into the conditional connection of selfish love. the measurement of specific action. no “moral” excuses. . moral conduct is replaced by social conduct: a set of collective activities initiated by certain individuals. stealing. That is not the nature of Tao. dehumanizing and rationalized rules being gratified and protected by the ego. Then there will be no wrongdoing. lying. In the midst of kind action and justice. the mind reacts unconsciously. Everything is lost in the maze of crude.Uplifting Te justice employs more and more procedures. There is a clear-cut difference between moral discipline and social justice. When righteousness is lost in ego’s dominance and aggression. and all manner of “wrongful” behaviors arise. Killing. That. From this comes righteousness. When moral discipline falls into the category of social justice. The mind is lost and judgmental mind is lost. Moral discipline is the conscientious measure of virtuous deeds carried out through love and kindness that has been balanced by the sacred mechanism.

’ Anything can be settled by an intellect that is not subject to the control of feeling—and yet the intellectual still suffers from a neurosis if feeling is undeveloped. cultivation begins in the self and ends with no-self. there is great deal of manipulation. Lao Tzu’s statement was verified by C. apart from being habitual liars. When intelligence arises. The Taoist’s perspective is that cultivation begins with no-self and culminates in universal-self: the golden elixir. one hand never knows what the other hand is doing. and Reflections. It is the power of wisdom mind as well as the space of pure heart. With them. No-self refers to the pure self that is not colored by the rational and intellectual mind. They walk through a narrow tunnel—the logical process— that is the neurosis of Western intellectualization or civilization in general.” (1961. are the so-called intellectuals. This intelligence is far beyond what cultivation and persuasion can reach. the seed of the Tao. Only when the egoistic mind is dispelled can the true self take its rightful place. whereas originality and wisdom are the content of the mind’s true intelligence. They cultivate a ‘compartment psychology. Jung’s professional experience as described in his biographical literature. Peace and tranquility are the structure of mind’s illumination. He related that “In my experience. people calculating and society chaotic. Cultivate the self. one must master the self. nor is it distracted by the desirable and egoistic heart. therefore. obsessive and hallucinative mind of this intellectual proliferation makes individuals unhappy. p. The very act of the canny. It is linked with every individual’s pure and uncarved innate ability. In order to achieve this. They cannot internalize their thoughts through conscientious Te before acting analytically. the most difficult as well as the most ungrateful patients. Dreams.Chapter VI Cultivation upon Kind Action Nature of Cultivation From the perspective of the mind.205 - . Memories. G. 145) The intellectuals can never bring in harmony what they think with what they feel. It is the transformation from mental engagement to full mindful awareness. It is only when the intellectual capacity can still itself that the desirable heart is suppressed. When this ability connects to its source. and . it becomes the universal-self. treat the self by the standard of self.

Self is such an entity that it subjectifies the form of body/mind. there is no space between pure self and no self. Within is the pure and true nature of that self. with no physical. If the meaning of awareness is held only subjectively. Selfhood is such that individuality cannot exist where self-awareness does not exist. community. there will be a clear and thorough understanding of the color. the mental space is boundless. the selfish comes to the fore. the truebeing bears no specific meaning. there is no difference between individual selves and others’ selves. projects through mentality. a conscious being or God’s given specialty. One way to treat the self is by understanding it according to the standard of self. and suspended. conducted by mind. When the identifiable self is pure. What is inside and what is beyond will manifest uniformly. only the constrained. valued by justice. a mental connection or a wishful longing. This is the poor selfless self. Since Tao is suffused and blended within that self. It focuses on awareness. and battles with non-self and false-selves. Should such a self be open to the public. lonesome. an unwanted blowing wind. protected by selfhood. Staying in this mode becomes boring. If such a self should be desired by the public. listens to the heart. whether as a carnal body. it is deemed an ideal object. and greatly admired by the ego. Cultivate the family. there is no separation between inner self and outer self. speaks through the mouth. the self-bounded selfhood. It objectifies subjective images and visions with rationalized meanings and linguistic expressions. exhausting. emotional and mental attachment. Treat it as an objective entity. a contaminated virus.Uplifting Te the action is pure.206 - . When the self is not understood. nation and world. It is demonstrated by the body. it must be acknowledged as the only role model for the family in society and on earth. It further takes in images that body/mind receives and expresses through action that body/mind has internalized. Moving outwardly with it is troublesome. it would be viewed as a disposable self. But when awareness is selfbounded. there is no interaction or communication. the . quality and usefulness of that self. and boundless. It goes to family. Once this is out of the way. When all these bits and pieces of selves are unified and crystallized through the nature of Tao. isolated and frozen body. Identifying with it is a fixation and letting-it-go becomes directionless. What is beyond is the boundless embracement and unification with the world of universe. texture.

enhancing but not dominating.Chapter VI action is plentiful. However. to Lao Tzu. Cultivation takes the same path and covers the same territory with the notion of objective treatment. it finds a supportive environment where it is able to enter into the space of mystic action within mystic action. Cultivate the nation. Under this condition. governing the country. and harmonizing into the Tao of nature are the ways of thus. one is required to have the ability and capacity of knowing around. Lao Tzu uses the conceptual entity of mind— knowledge—to tap into the mystic action. empowering oneself to . One is an individual body with bones and flesh. The other is an independent nation with the land and its people being governed by a ruler. at most. This objective treatment is the mindful and meditation concentration on that object embraced by the self. Knowledge. Knowledge is something that. It enlivens without possessing. is acquired mental information driven by conscious desire or egoistic persuasion. Treat the nation by the standard of nation. His use of country connotes a double message. governed by the mind. It develops without controlling. Taken further. being peaceful with the world. To quote Lao Tzu: Treat the family by the standard of family. the action endures.” Entering the Mystical Te When self is pure. the action is all-pervading. Treat the world by the standard of world. Since the action of that mystic action is begetting but not possessing. can be used to facilitate the mind by entering into the constant mindful but never minded information: the changing continuity with its spatial formation and timely manifest. Cultivating the self. integrates and completes. Cultivate the community.207 - . raises and sustains. Self is the world and the world is Self. (It) enlivens and nourishes. establishing the family. it is not for the sake of pursuing the knowledge that is the very etiological and pathological nature of sickness. In the non-egoistic form. Selfembraced mystic action is not mysterious. Treat the community by the standard of community. the action is fruitful. Cultivate the world. but rather plain and simple. It acts without relying. Lao Tzu asks himself “How do I know how the world is such?” By uttering one word “Thus. develops and cultivates.

you can be entrusted with the world. Since energy is never fixed or dead. No one can control the natural emptiness created for both the vastness of individuality and the visionary land to be conquered. knowledge is the energetic circulation. It does not serve the needs of ego’s demands.) While conditioned with knowledge. and it is not fixed in any given action but constantly stained by conscious obsession. even though it is not as vibrant and enlivened as energy. whether the energy in that space is for loving or governing. the mental space occupied by the mind. not a trademark but disposable garbage. if you love the body as you love the beauty of the world. completely envisioned but never . not demonstrating in front of mind decreases the price the mind has paid for it. viewed through the vision of mind. to possess it freezes the mental adaptability. To obtain knowledge is necessary. mystic action then will be seen in the eyes of the mind. not a mental possession but a gift experienced. If you value the world as you do the body. and available. Mystic action does not comfort the habits of mind nor satisfy mental confirmation of knowledge. but to have it is devastating. Body is the country.” (Even empty. When the mind is not inured with knowledge. it is still as hard as a rock. whether the energy which conducts the space is bio-sexual only or psycho-bio-sexual as well. too difficult to influence and too hard to change. It is not a pure virtue as the mind apparently treats it but a destructive monster in the beguiled mind’s realization. to apply it requires skill. the mind is an empty “rock. When the nature of knowledge is understood by the mind. you can be responsible for the world In a sense. kinetic. It does not exist as a fixed form but as a changing pattern. the mind becomes a slave to that knowledge. Knowledge does not price itself but is ever at the mercy of mental occupation. Whether the space is an individual configuration or a national territory. Trying to obtain it is an obsession. transformed and transpired by the mind. It must be applicable. This mental space is what distinguishes a human life from that of an animal. it is not valued for its own virtue but by the ego’s demand.208 - .Uplifting Te take over a country has the same meaning as taking control of one’s self before the ego-mind intercedes. the mental space remains the same. It can be fully experienced but can never be thoroughly explained. knowledge can be considered similarly. renewable. vibration and evaporation that conducts that space. fused into action of the mind.

Chapter VI

absolutely understood; mindfully anticipated but never analyzed with detail. Mystic action is mindless in its nature but mindful in the human spirit. It initiates itself into the originality of human nature but is beyond the capacity of the seeking mind. It is always there by itself but is never quite there in the analogy of mind. It is there when the mind is busy but never when the mind is preoccupied. It is very plain but remains forever a mystery to the potential of human mind.

Kind Action – Only Measurement
When unconditional love is replaced by self-interest love in the world of human communication and relationship, it will necessarily give rise to dislikes and animosities. It is nearly impossible for one who harbors this attitude and mentality to change they mind. As a person becomes more selfish, animosity feeds on itself. The longer it exists, the further it escalates. When this negativity becomes unbearable, the expression is hostile, indignant, and resentful. Violence can precede its final outcome, serving as a protective defense mechanism. Under these conditions, reconciliation is effected only when the situation can be dealt with beneficially. However, the real problem remains unresolved. Lao Tzu declares that reconciling a great hatred necessarily entails unsolved hatred. How can this be kindful? This type of situation has been amplified by the peace negotiation in the Middle East. Hatred between the two nations has been deep and strong. The scars from this centuries-old-violence are so severe and evident that this deeply rooted hostility cannot or will not be reconciled by means of political talks and land bargaining. In this ancient battle ground innocent souls have been fiercely fighting one another while the land bears witness and washes away the blood. Who can promise to rule the forever changing unchangeable land? Who can benefit from bloodshed, the owner or the slave? The separation of two factions in one nation is comparable to the separation between two mountains. The mountains, rising above the mouth of the valley, share their foundation and energy resource, and are content with their own valley existence. The space in between is so wide they cannot stand side by side, but they remain inseparable. Each mountain stands upon its own independent ground base, yet they both have the same valley-bottom. Lao Tzu’s observation of the matter is that the sage honors the
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Uplifting Te

left-hand tally but does not blame people. Left-hand tally is the stub kept of the record of the initial agreement. It is a promise of both the initial contract and the mindful hope for the result, but not the promise that no change can be made. The sage, of course, honors this. Should the sage hold fast to the tally and fight for the sake of an empty agreement? He should not, and he never does. Instead, his mind is open and his heart is open. Before kind action, he holds onto the tally. Before kindless action, he holds onto openness. That is the virtue of trustworthiness. That is the virtue of Loving. That is the virtue of kind action. Before kind action, tally is always useful, not in itself, but because kind action makes it useful. Before kindless action, tally is the stone wall, the confronting distance, the initiation of violence. As previously discussed when selfish love holds the position, nothing else matters. What is the use of keeping one’s promise? It has already been promised by and for selfishness. Love our enemy as we love ourselves; our enemy is the very hatred of our own self! This is the symbolic representation of difference as two individuals, two nations, and two countries. This is the application of how we are all inseparable. Male and female are different but they need to sleep together; two races are two different families, but they must share the same land; two countries fly different flags but they share a common territorial line. The Tao of heaven is impersonal, it enhances those who are kind. It is the genuine Love and unconditional Love that ties two people together. It is kindness and generosity that binds two families together. It is the vision and image that unify the two nations. This is the only way we can overcome the problem of “hatred.” There is no other choice, not now or ever. Conditional love is unstable and unreliable, subject to change, varying from love to hatred; unconditional Love has no boundary, no territory, no limit, no self. It is the ideal transformation of cultivation. Because of its unwavering love cultivation harmonizes people and nation, pure-person and universe, one and all.

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Chapter VII

Chapter 7
Between Palace and Temple

Fig. 7.1 34th Hexagram (Good Fortune)

The sixth line, at the heading of the 34th hexagram in I Ching, indicates that: “When the goat butts against the hedge, he can neither move forward nor go backward. Nothing further is served. Difficulty brings in good fortune.” In this line the hedge represents both the divine religious orders and the institutionalized governing laws. People, as represented by the goat, are trapped in their country of residence as well as their temple of worship. Their spiritually transformed seed of goat (pelvic bones) in structuring the abdomen, is restrained by the blood of flesh and the passion of fire. Marching boldly forward defies the laws of the governing country (body), and falling back is against the natural rules of transcending power (sleeping spirit). They (sheep transformed from goat) live in conditions that will necessarily evoke a Revolution (Ge) of 49th hexagram.

Fig. 7.2 49th Hexagram (Revolution)

An authoritative government (the instinct within) has already been established in the previous hexagram, 48th the Well (Jing), the cosmic hollowing well, resulting from revolutionary reaction (God’s corruption). This is symbolized as the pelt of an animal (slavery needs) that, through its use over the course of years (sacrifice), has lost its resiliency (the Chi of love), become softened (tamed), and consequently shed its original character (the spirit power). In like manner, time and change give rise to revolutionary action, a new beginning (a dreamed hope). Without this, man comes to a standstill,
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Between Palace and Temple

having been brainwashed or butting his head against an unyielding wall of laws. A new system must replace the old as symbolized by a new pelt being brought in. Man must garner his forces and skills in order to advance his life in his ongoing search for freedom.

Fig. 7.3 48th Hexagram (the Well)

This 49th hexagram is a composite of the clinging mentality and firing attitude of Li accompanied by the joyous mentality and spontaneous attitude of Dui. Li represents the abdomen (large intestine), the middle daughter, and happiness. Dui represents the mouth, the youngest daughter, and the faith. This hexagram illustrates the abdomen’s clinging need for food to secure the body. The mouth is required to be expressive for the soul to be retained. The middle daughter clings to her physical reality of security and safety, and the youngest daughter desires spiritual freedom and spontaneous expression. When happiness greets faith, constant revolutionary action is invoked. The revolution arises from the expression of spirit and soul, through biological vibration and spiritual illumination. It is defined by governing laws and spiritual orders, legislated in palaces and temples, and rewarded through spiritual people. How to restrain the clinging mentality of the soulful attachment is the function of a governing body. The mind must be stilled for the body to liberate itself from this obsessive clinging. How to purify the joyous mentality of spirit into its deep wisdom power is the function of transcending power. The spirit must be distilled to allow wisdom to manifest. This is the difficulty surrounding body and mind, people and spirit, state and church. This is the state of entrapment, the condition of imprisonment and the situation of difficulty that necessitates revolution. This pervading atmosphere of battling can trace its origin to the revolution between heaven and earth, fire and water. Lake of chest is faced with the challenge of drying up, and abdomen is in imminent danger of starvation. The conscious meets the challenge of verbal exhaustion, while the unconscious is threatened by instinctive urging.
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Fig. 7.4 17th Hexagram (Following)

Fortunately, the 49th hexagram can be carried on by the function of Cauldron (Ding): 50th hexagram. This journey is following through, as indicated by the third line of 17th hexagram: Following (Sui). The line expresses that “If one clings to a great man, s/he loses the little man. Through following, one finds what one seeks. Good for dwelling and preserving.” In this description the little man/boy represents one who is immature and in a lower position. The great man embodies the unyielding position and its eternal quality. One will abandon childish actions by further seeking high spiritual quality. What one loses is what one has already experienced and digested; therefore, there is no need to cling. This is a powerful message to surrender to the inner truthful spirit in the process of dissolving all superficial actions and beliefs. One can then stay within the pure orphan state by sustaining the source from the great mother. Lao Tzu has described the life situation of the orphan by further suggesting that they needs not seek gain from losing, nor loss from gaining. This is how we must live together. In both political and spiritual life, we must harmonize the care-taker role of government—the Goddess’ role—and the wisdom power of church—the power of God—into inseparable and undivided oneness. By practicing such, people will be unified with their spirits, and government and the divining order will be integrated. Drawing Chi together into harmony is the father of teaching. No one saves people; they save themselves. No religion can liberate spirits; they reach enlightenment by themselves. Taoists declare: “My body is the country, and my mind is the king. My life is controlled by me, not by God.” They devote themselves to the Taoist approach that exclaims “I want to be and get pregnant by myself.” This is why Taoism can never become institutionalized. The essence of Taoism has remained unchanged since its emergence in ancient China. Whether an emperor favored or disavowed the Tao, its teachings are steadfast, simple yet profound. Its essence endures. There have been some that tried to
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establish the Tao into a rigid and concrete entity, but were inevitably met with failure. At one time in the past, there was a verbal and literal confrontation between Buddhism and Taoism, although no violence occurred, and no lives were lost. Lao Tzu exclaims I want to be wholly different from everybody else by taking the substance from the mother source. When the inner alchemy practice, meditation and cultivation, arrive at kind action, the body has sufficient energy to sustain itself, the mind is pure enough to allow shen to conduct daily business. The meditator is thus capable of performing kind action in society by loving “the people” and governing “the country.” Loving the people is loving the energy (Chi), governing the country is governing the body. Body is the image of people; love is the energy of people; military is the means of managing the energy, and kingship is the holy crown of true self. In Chapter 58 Lao Tzu explains that when the government is silent, people are sincere. When the government is intrusive, the state is decisive. The word decisive is guai in Chinese or jue in the Mawangdui texts. Linguistically, jue means to decide, to make a choice or to confirm. Jue was extended from guai whose meaning was to split, separate, break-through or resolve. The character guai, which is the 43rd hexagram, is the only one that Lao Tzu has applied from the teaching of I Ching: Resoluteness (Guai). The character guai initially means to separate, break apart or split material. It is composed with the strokes of hand and object, indicating that hands break an object into pieces.

Fig. 7.5 43rd Hexagram (Break through)

This was perhaps the earliest method of distribution: breaking and dividing the objects with hands and distributing them evenly or with preference among family members. When the meat was cooked, the head of the family broke it apart into small pieces for all family members to share. Later still, the guai came to represent the emperor’s jade seal. The seal had a carved edge and could be handheld through a hole bored for this purpose. Or as a protective measure it could be worn around the neck with a decorative silk
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Official documentation began to circulate within the court and state. the horse. the receptivity. The decisiveness of heavenly power serves as the base of cosmic foundation. Instead of directly punishing or rewarding members with the power of hands. material. the . the beauty or the vampire represents the upper trigram. the penetration. letters and documents became the slapping power. stillness and passion. and the separation. the sheep. and love makes everything commence and flow. and the family matters are expanded into state affairs. and separation and unification: the unique unqualified cosmic structure. This eternal order represents the ultimate demarcation between wisdom and youth. while the indecisive joyful lake of beauty is the creative transition. heaven. This is the power of yin: the virgin. More official documents and orders were distributed in the state. people represent food. the primary decision arises from either masculine or feminine perspective. The head of the family becomes the ruler of a state. and energy circulation. understanding and feeling. willful acknowledgment. mind is the decision of all things.215 - . The old man. penetration and creation. therefore. Externally. the father or husband represents the lower trigram. the earliest method of decision making and material distribution of guai has been gradually extended into linguistic format to outline laws and rules and justice practices. the concubine. In the history of human development. This is the power of yang. and wisdom power is the light of all things. referring to conditions between the governing body and its state affairs. while the youngest daughter. Hands are the makers of all things. and disguised congratulations as the rulers began to hire officials and executors to carry out their orders. Earth produces food. and wisdom power. The more intrusive the government became.Chapter VII thread. the state is decisive. the more rules. mother gives birth to all creatures. and as a rule of natural order. As the 43rd hexagram has indicated. regulations and legislation were enacted. the creation. the mind must be decisive. while country represents hands. Lao Tzu advises that when the government is intrusive. The material objects (such as meat) were replaced by the decisions or choices made by mind and the written words. In true spiritual life. proliferating rapidly into what exists in government today. and the resurrection. mentality.

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body transformed, and karma purified. This is the cosmic Chi Kung practice, the third stage of Taoist inner alchemical practice: transforming Shen into Xu. The mind should no longer be selfish, the soul no longer egoistic, sensation no longer scattered, and body no longer contaminated. We then have the most desirable marriage, the highest unification, and the most peaceful harmony. The inner body/mind is in harmony to process food and interact with the environment. The decisive mind never wavers from awareness of inner stillness and inner sacrifice. Chaos must be put in order. The striking footsteps must be firm. Any alarming distraction must be registered subconsciously. One’s facial expression should be serene, yet severe and firm. One’s lack of creativity (represented by the skin damage on the thigh in the fourth line) should be awakened by spontaneous inspiration rather than anticipated participation. Poisoned meat must be eliminated, the weed-covered land must be cultivated, and the sickened body/mind must be purified. This is the literal expression of the Guai and the practical application of this chapter.

Loving the People
What are “People”?
People are of both a unified and a collective body/mind. People are what a country is all about: a single and unified entity of land and population. Land is where people are born, live and die. Altogether, people make up the population and become the caretakers of the land. As a collective body/mind, society is made up of necessary habits, customs and rules. These three are the richness of a nation, since they comprise and embrace color and flower, beauty and attraction, discipline and order. People are the citizenry of the land and rivers, they are love and benevolence, justice and troublemakers; people are the destroyers. We are told that the sage has no benevolence, he treats his people like strawdogs and the sage is always without his own mind: utilizing the people’s minds as his mind. Only when the sage is free from benevolence and mind, can he manage benevolence objectively and be mindful of the people’s minds. The sage is the
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source of mind, and people are the active mind. Benevolence is the internal balance. The deeper the sage is connected to the source, the more mindful are people’s actions. As they become more mindful they also become more faithful and loving toward their source. Since the sage has faith in himself and in the people, no distrust or mistrust can be discerned. Only benevolence measures. When faith is weak, there is distrust—especially in the worth of speech. Results speak for themselves. In the context of nature, the reason why rivers and seas have the capacity for kingship over all the valleys is that they excel in lowliness. That is why they have the capacity for kingship over all valleys. Thus, since the sage wants to elevate the people, his speech is down to earth. Since the sage wants to advance the people, he positions himself at the back. So that when he is at the front, people do not harm him. When he stands above, people do not feel pressure. The whole world supports him untiringly. Since he does not rely on competition, the world has nothing with which to compete. The sage is neither a political nor religious leader, but a combination of both. He has the least ego but balances the emperor’s enormous ego. This can be illustrated by the history of the Chinese political structure and its religious practices. The motto of an emperor in the Chinese mind is “to act on behalf of the Tao of Heaven.”(ti-tian-xing-dao) The mixed role he plays, the ambivalent position he holds, the limited power he exerts, and the political fantasy of which he dreams, positions the emperor as both a human being and a heavenly emperor. His ego power circulates endlessly as he merges in his autocratic monarchy. The Taoist beliefs become the inner vision that the emperor can only imagine and the outer attraction that he is able to demonstrate. The Confucius discipline becomes the customary rule that enables the emperor to launch his political execution and exercise his moral restraint. Taoist ideas give him the freedom, and Confucius disciplines provide him with security. To the Chinese people, the heavenly emperor’s power is as directive and active as the emperor’s orders, but the emperor’s spirituality is no greater than that of the citizenry. It is the presence of egoistic power and the invisibility of spiritual fantasy that gives rise to the emperor’s unlimited role. It is this conditioned reality and unrestrained spirituality that provides the people only a limited position within which to settle, but an open space to explore.
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How to Love People
To love people is to be unselfish and have a non-minded awareness, intention, attention and engagement. When the ego-self and its selfishness are expunged from mind, the heart is open, the love is all pervasive. To love the people is to have kind action and to have enough adequate faith within kind action. When there is adequate faith, people live happily and die gloriously. Faith allows the sage’s mind to be as pure and clean as that of a child, and the people’s minds to be clear and simple as an uncarved log. The sage’s smile is the hope within people’s hearts. The full display of his vital force is the wish carried in the people’s minds. This spontaneous action is the undisplayed direction followed by the people. Lao Tzu advises: Do not exalt intelligence and people will not compete; do not value rare goods and people will not steal; do not display for public view and people will not desire. Get rid of wisdom, abandon intelligence, and people will benefit a hundredfold. Get rid of benevolence, abandon justice, and people will return to filial piety and kindness. Get rid of skill, abandon profit, and thieves will disappear. These three are inadequate. This always makes people not know and not desire. This always makes the knower dare not act. So just let things be. Observe the plain and embrace the simple.

How to take care of People
Employing the Unknown Virtue According to Lao Tzu’s strategy: Those who practiced Tao in olden times did not enlighten people, rather they made them simple. No one can bestow enlightenment upon another. Enlightenment must be an individual journey over universal land. When people live their simple life, they become enlightened along their own God-given journeys. Lao Tzu further explains the reason for this by saying: What makes it the hardest to govern the people is what they already know. It becomes most difficult to govern the people because of their knowledge. The more knowledge people have, the more bizarre things appear. To know what one knows is a gift. This inward process is a procedure that seeks the connection, a way of tapping into God’s creative mystery. Knowledge is a mental product, a seed of mind.
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To have knowledge is to have skill. To be able to know is a human skill, to be capable of knowing around is a human mentality; to obtain knowledge is to obtain the ego possession, and to transfer the knowledge is to transfer the ego obsession. The best way to deal with knowledge is to abandon it; the best way to deal with the knower is to become grounded with the stillness of the unknown. Using knowledge to govern the country, knowledge itself becomes the thief of the country. Not using knowledge to govern the country, knowledge itself is the action of the country. Always realize that these two are the model for ruling.

Formula before the Fear
There is a story behind this formula. When Genghis Khan marched through the land of China, killing was the purpose as well as the reward. He was astonished and awakened by Chiu Chuji’s perception that “People are unafraid of death.” Quoting directly from Lao Tzu. Chiu Chuji was the founder of the Dragon-Gate School of Taoism (1148 - 1227). The underlying message is that you cannot kill all the people, because people are fearless before the power. They are the power. When fear arises, it will be overwhelming. Fear can lead to the death of an entire race of humans and their nation. The tragic experience and homeless life style recorded in Jewish history follows this concept. Whenever people are unafraid of death, how can killing be used as a threat? When people take up arms to battle against the will of their honest heart in a selfish action, they must be taught a lesson. This holds true as well when they use their desiring heart to achieve their personalized “perfection.” The discipline of killing in accordance with nature’s law is based entirely upon people’s action and the results of that action. Whenever people are afraid of death and are acting contrary, I will catch and kill them; who else can act so? When people are fearful of death yet themselves become killers, they perform the duty of an executioner. This is like doing carving for a master craftsman. Doing the carving for a master craftsman, how could one’s hand not get cut? The message is to let the killers kill each other. Since the duty of an executioner is to exercise his natural law, he is destined to kill, thereby exercising the discipline of the ruler, as well as freeing the innocent from the task.
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Practical Success
Success is determined by self-accomplishment toward affairs through the inner power of dedication, determination and will. Without inner accomplishment, there can be no social recognition of success. Success is consequent to all affairs. It does not proclaim its own existence. Why cleave to it? In Taoism, success is about the personal liberation upon energy transformation with no acknowledgment of social appraisal. Since the value of life itself is constructed within kind action, there is no need for social recognition. It is within the people’s hearts, and its reward is the final outcome, that of becoming immortal. In regard to the majority of people, their engagement in affairs fails prior to the success. They are either lost within themselves or they exhaust themselves before they reach success. To quote: “Give as much careful attention to the end as to the beginning; then the affairs will not fail.” It is on that account that the sage desires not to desire and does not value goods that are hard to get. He learns not to learn and restores the common people’s losses. He is able to support the nature of all things and, not daring, to impose action.

Governing the Country
Nature of a Country
The nature of a country within a society is as concrete and subtle as the given name of an individual. The image of a country is as fragile and delicate as the fleeting thoughts transpiring in the mind. The structure of a country is as tangible and existential as one’s personal identity, and the heritage of a country is as strong and firm as the belief of a seeker. Within any given country, land is the soil, mountains are the breasts, rivers are the blood stream and people are the residents. Youth is the flower, intellect the attraction, and culture the adornment. The country is customized with various structural patterns and decorative colors. The army is the protector and the government is the destroyer. For a country, environment is the body, king
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is the mind, people are the consciousness, religion is the conscience, government is the ego, founding fathers are the spirits or the worshipers. Within a country, people are the essence, culture is the vitality, and administration is the spirit. People must engage with a peaceful mindset and be at ease with themselves for the land to be cultivated and the country healthy. When the culture is vital and energetic, the mind is nurtured and the country is rich. When the administration is clean and simple, society is well preserved and the country is tranquil. A country is the identity of a strong ethnic group that is foreshadowed by weaker ones. A small country is a small family, and a large country is a large community. The territorial line between countries is like a projection of thought, an image of mind, an identity of ego, a sign of victory, a call to attention, and a protection from fear. The gates within the line are wide open and as smooth as the communication between two lovers. The walls between the line are as firm as the belief systems of two distinguished cultures. The light shining through the line is as bright and joyful as our individual dreams, and the fire burning upon the line is as hot and flaming as a cultural expectation. The territorial line itself is the mark of a war, the bloody stain left by the sacrificer, the victorious declaration of the winner, and the surrendering confirmation of the loser. The territory is where the nationality is defined and passports are required. It is where politics rule, immersed within their own inseparable boundaries. It is where the bodies of two nationalities attract one another, the minds of two languages communicate in one way or another, and the seeds of cultural unification give birth to one another. The line itself is as subtle as the flow of two different streams of consciousness and as broad as the projection of the mind’s eye. It is the longest distance the ego can cover with acceptance; the final proof that justice can demonstrate and protect. It stands before the eyes when ego speaks forth, but is hidden behind a curtain when consciousness flows through. It is why two nationalities can exist with each other and two cultures can meld. The life of an individual, a family, community, nation and culture is the demarcation of this territorial line. What powerful marks the mind has been drawing! What a beautiful inspiring flag the ego has been waving! What a comfortable state in which the people are caged!

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Ways of Governing the Country
Governing a country can be as complex a process as healing one’s physical illness. When the body is in harmony with the mind and environment, the resulting state is that of health. When dealing with illness, the mind must take responsibility for seeking its own cure. Working through sickness allows for further growth and transformation. Living with sickness allows one to understand the meaning, distance and duration of life. Working through the self and seeking professional help are the two ways of solving the problems. Working through the self has always been the primary hope, method, and task. With no internal demand, there can be no professional help; without the need to break through, the spiritual help that is forever present becomes remote. By liberating from these two, one reaches the ultimate freedom and enlightenment. The body must live and die; the soul must be drawn into the eternal marriage of love and peace. In matters of government, Lao Tzu suggests: Not constraining the living environment. They (people) do not get bored by life. Because we do not get bored, there is no boredom. All problems within a society are created by the confusion and conflict of mind, thus generating legal practice and military interference. The more prohibitions there are in the world, the poorer the people will be. The more rules and demands that flourish, the more thefts there will be. Lao Tzu sharply criticizes the failure of a government by stating: The reason people are starving is because the government taxes too much. This is the reason for starvation. The reason people are hard to govern is because their leaders are actively engaged. This is why they are hard to govern. The reason people are not serious about death is because they seek the burdens of life. This is why they are not serious about death. It is critical to know that the mind exhausts the bodily energy in the same manner that the government exhausts people’s energy. On the one hand, government flourishes from the actions of its people. Without people, the government is an empty ego form and its administrative office becomes an empty funeral chapel. On the other hand, government is the powerhouse of involved people seeking the burdens of life because of their enslaved needs and the collective wishes of their government. Lao Tzu has also proposed that: Governing a large country is
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like cooking a small fish. Use the right lawfulness to govern the country. How do I know this is so? When no-boundary is known, it allows the country to exist. The country, existing from its source, can endure. The role of a government is to integrate the diversified social elements into a grand harmony without judging or valuing the goodness of intention, efficiency of process, quality of the products, and resultant teachings. The character of government is an invisible mind with kindness and a visible body with force. It is the fusion of will and the penetration of power. It should be a beautiful harmony of simplicity, not a diversified organization of complexity. This is the right lawfulness, the art of cooking (frying) a small fish, that each and every soul swims in the oceanic body. Whoever understands the people’s needs knows how a government should govern. Whoever stands on the people’s side wins the war, and whoever envisions the picture of a clean, healthy, productive and harmonious environment, is capable of taking over the power of beauty. When the country is in big trouble, there arises patriotism. Whoever can bear the disgrace of the country is the ruler of the country. Whoever can bear the misfortune of the world is the ruler of the world. The story of Gandhi serves as an example of this statement. He might not have read Lao Tzu or the book of Tao Te Ching, but it makes no difference to either Gandhi or Lao Tzu. What Gandhi did was not for himself although the power emerged from his inner self. What Lao Tzu stated was not for his benefit even though it “came” through his own mind.

Mutual Existence of Countries
A great nation flows downwardly; it is the mother of the world, and the integration of the world. The mother is always tranquil and overcomes the male by her tranquility; so she benefits the world. A great nation relies on a low position to take over a small nation. A small nation, being in a low position, is taken over by a great nation. So being lower allows for taking over or being taken over. Being a great nation only desires to unify the people. Being a small nation only seeks people’s business. They both get what they want, but the greater is in being the lower. A big country opens her mouth to the sea with her main stream body. Her position is naturally lower than the smaller countries that
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have only small rivers running miles to or away from the sea. A small country or nation is already in the lower position. It lacks the resources to expand. With no valuable resources, her most important and only business is her people. The small country of Japan has emerged as an economically powerful nation by thriving upon her people’s business: the collective power of mind. The application of international relationship is not to stomp upon the divisions but to whirl around them, not to draw the line but to flow along the line. The cultural dots are already there and the racial lines have already been there. The coating of cultural dots cannot be covered up since they are the cultural image and personality. How can one understand modern Western culture without the aid of a scientific approach? How can one engage in Indian mystical practice without first knowing Yoga? And how can one understand the Chinese mind with no knowledge of Chinese philosophy? With the same reasoning, one can walk along the racial line, but find no way to cross it. The line is invisible. Inside that invisible line the race is a sleeping lion. The line cannot be crossed without destroying its existence. If the mind is open, the line becomes visible; the space around the line vibrant. Everyone can walk through or even step on the line. That is the nature of mutual and neutral co-existence. That is the nature of the communicative heart of human beings, the bearers of the greatest potential existence on earth.

Military

Nature of War
War is the final result of mental conflict, the breakthrough of ego confrontation, the reconstruction of distorted justice, the restoration of absent conscience, and the redistribution of the power structure. When there is a conflict or confrontation due to misunderstanding and mistrust, the tension and heat may accelerate to the degree that antagonism and contention are the only reality. This can escalate, resulting in war as the best or only solution. When
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power is used excessively, as it is in any aggressive invasion, as coercive, obsessive exploitation and suppressive punishment, these abusive actions culminate in war. Ultimately, the power holder will necessarily be overpowered by the persons or parties that had been suppressed and oppressed. Similarly, when opposing armies clash, those who cry win! Stiffness and callousness are the company of death. Softness and suppleness are the company of life. The powerful army will not win. A stiff tree will break. So stiffness and callousness stay below. Softness and suppleness stay above. This observation explains that war is the only means to exchange the power structure, thereby restoring peace and uplifting human conscience. By its very nature, war is self-destructive. If there were no blockage, no misunderstanding, no ego obsession, no holdingon, there would be no war. War is itself the sign of demonstration from individual involution to group evolution, from self actualization to cultural civilization, and from inter-personal hatred to the social expression of that hatred. To understand the nature of war is to understand the nature of human inner conflict between conscientious spiritual awareness and the unjust action of ego, between submission to the power of body and the full display of the power of mind. War is, in effect, an evolutionary process of changing the human adaptive strategy from passive reaction to aggressive control. This applies to both natural and social environment. War evolves from the destructive character of egoist aggression, whereas peace arrives through the constructive nature of human spirit. The old habits and systems held firmly for generations must be severed to allow the new to exist. The process of change is extremely difficult. It may take a war to forcefully demand the transition, ensure the change, and announce the new order. The process of war can be recognized as twofold, with both positive and negative experiences as the outcome, regardless of extenuating situations. As the boundaries of attachment are broken in order to enter into the freedom of unknown, the future is uncertain and unpredictable. It can be as destructive as the decaying and deforming process of any material existence. War is too painful and shattering for anyone to be required to experience its ravaging consequences. It is devastating to be at death’s door in the prime of life, witnessing fallen comrades cross its threshold. Within the war zone, there is no glimmer of mental anticipation;
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the fact and the justice of the animal world. it is no longer an invasion but an act of submission to the invaders. Arabian. Jewish people would not have been denied their right to reside in Israel for these many years. the perfect match to the beauty of the human flower.Between Palace and Temple only gunfire. slower and less intelligent . If it is the time for another power to take over. the burning of flesh. the sound of explosions causing untold destruction. Nature itself must force the issue of power. If war could be justified. the power of mind gone mad. it cannot fail. If the position of power is over. This is not to say that the lack of a motivated inner conscience will necessarily precipitate a loss. They all failed.226 - . who is victorious. Nobody can change this or influence this immutable fact. Call it the power of God or the justice of God. When the inner conscience is alive in everybody’s heart. Neither side is willing to be subdued. the crying of hearts. there will be no war. Since war has no conscientious evaluation and appraisal. However. quicker and more intelligent hold the seat of power. this turn of nature is beyond man’s manipulation. The stronger. The American Indians would not have been forced to live on reservations. it disregards any social justice. The invaders display their power and authority. and the drifting ashes. the invasion is thwarted. Manchurian. No one can take away “the beauty” from the king unless he is willing to share it. the side with inner conscience stands the greater chance of victory. there is no possible way for them to take it over and keep it for themselves. When the country being invaded has the wherewithal to defend and protect itself. To the victor goes the power to demonstrate justice. The final solution depends on who is granted the power by the turn of nature. Whether native or invader they are all the same before the power flow of nature. The weaker. The Mongolian. the present power structure cannot endure. War is fair to everyone. and no one can take care of “the beauty” other than the king-beast. The person who launches war justifies himself to protect his ego. of which we are an element. The underlying fuse for this erupting conflict was ignited by the power of ego. to the defeated that have forfeited survivorship goes the preservation of justice which will ensure future revenge. when war is necessary. Nothing matters in war except who is defeated. This is the truth. the Europeans and the Japanese have all tried to invade the land of China. If they have no defense.

Speaking in an image of sadness. achieving without damage. Lao Tzu states implicitly that: The strong army is the mechanism of bad luck. Can it last? On this subject Lao Tzu proposes: Using the Tao as the rule for governing the people. those who cry win! In world history. after killing the people. China. Victory is celebrated as a funeral service. Then the best way is to use it quickly and destructively. America is now having its time. This is called “Not-Tao. and the commander on the right side. Where the army has marched.227 - . the uneducated live out their natural life span. The left position is the auspicious one while the right side indicates bad luck. By its very nature. Being good has its own consequence. Lao Tzu has taken a humanistic stance by treating the army as the last resort and not the best display. winning a war is based upon the death and surrender of oth. he uses it only as the last resort. So the army is not the nobleman’s weapon. do not employ the army as the power of the world. To take delight in it is to enjoy killing people. Mongolia. then old. As a mechanism of bad luck. Thus the intelligent officer stays on the left. Achieving without arrogance. the mentally retarded. England. They are relegated to carry out the more menial tasks. for this is likely to backfire. Persia. So those who have ambitions cannot rest. which cannot be seized by power. The elements of the world may oppose it. to be subservient. Rome. the richer. achieving without bragging. the bad inclines to the right. achieving without taking ownership. all enjoyed their time of glory. Matter becomes strong. This is called achieving without force. stronger and smarter must take charge of their submissive partners lest might they be overtaken by new invaders who emerge from the ranks.Chapter VII form the masses. Therefore the nobleman takes his place on the left side.” Military – Strong Army Military signifies the best preparation of ego protection and the final defense against the fear of death. Consequently. every one stands in mourning. France. Do not enjoy this. Lao Tzu revealed that: When opposing armies clash. The financially poor.” Dying young is “Not-Tao. The good inclines to the left. thorns and briars grow. the army commander stays on the right. Those who enjoy killing people do not attract the favor of the world.

Let people return to use the technique of knotting the rope. The more and sharper the weapons the people have. By not holding on to an enemy. there is no . Also. The ultimate reality. The neighbor countries are in sight. the mind preserves its total clarity and awareness. is that even if weapons are far more numerous than people. I dare not advance an inch. The personification of patriotism is at most an extension of selfish love. to appreciate the cloth. One who is good at overcoming the enemy does not contact him.228 - . they are not useful for travel. are mindful only of their own business and content with themselves. the victory should be celebrated as a funeral service. and to settle in their living conditions. the people are encouraged and the work is done. How beautiful such a picture of country and people is: the simple government and plain citizens.Between Palace and Temple ers. the more chaotic the nation will be. to enjoy the food. When there is an absence of power. but rather a guest. This is called performing without performing. The sounds of dogs and chickens are heard. they are not used. there is no emotional disturbance before the action. then everyone’s mind is at peace. both the winner and loser have mixed feelings of accepting the reality. When a person is not angry. Though there are carriages and boats. as Lao Tzu explains. war is the extreme of competition. there is no exhaustion of energy consumption. rolling up one’s sleeves without showing the arms. This is called leading people. to delight in customs. When there is no confrontation. This is called the Ultimate as old as heaven. A sense of fear and uncertainty about the future lurks on the victorious side and a strong will for vengeance and retaliation arises on the losing side. Let people be serious about death and enjoy a long journey. If all people mind their own way. but rather retreat a foot. One who is good at leading people acts humbly. This is called the Action of non-competition. When the mind is humble. People grow old and die without interfering with each other. Mentality of Winning Being a good warrior does not entail power. the whole world flows harmoniously at the pace of a peaceful state. Lao Tzu further explains that I dare not be the host. Of course. It does not entail a picture of fairness and non-partiality. there is resentment and dissatisfaction. A good fighter is not angry.

When you want to weaken something. Exploring this. This is because when you want to constrict something. the mind anticipates without expectation. you must first let it expand. being a guest conducts the war. Military Strategies Use the unexpected to conduct the battle. Judging how effectively America keeps its military weaponry under wraps—a closely guarded secret—we can understand that displaying it would be an open invitation to the enemy. it is an act of self-betrayal. before action. This is called the Fine Light. Being a host welcomes the war. In the use of military force. When it is displayed. nor should it be traded. it invites manipulation. especially the enemy. Nor should the treasure be considered an economic gain. the body/mind is actively engaging without losing its ground. When you want to conquer something. Use disengagement to take over the world. no scar is found on the body and there is no memory remaining in the mind. you must first let it be. but it would prove to be self-defeating action.229 - . We would create an unthinkable backlash of retribution. Treasure is something that should be kept secretly and preserved carefully. you must first enable it. rendering the treasure valueless. The body must be relaxed. There is no disaster greater than having no enemy. Having no enemy almost destroys my treasure. What Lao Tzu is saying is that one should never underestimate anything. Can we afford to pay the price of such a backfire? Can we secure ourselves safely behind our best defensive mechanism? . Fish cannot live away from the source. The weak overcomes the strong. you must first allow it. When the battle is over. its secret is exposed. When you want to eliminate something. During confrontation. the mind must be disengaged. in retreating the body preserves the resource. overestimation loses an opportunity and underestimation loses the war. The sharp weapon of the nation should never be displayed. There may be a monetary gain to some.Chapter VII enemy. In advancing the body is exposed.

He remembers only the sucking but the source is no longer there to sustain him. Without rules. His father laughs willfully. She enjoys the unselfish care-taking. Once it exists. If lords and rulers would abide by it. Supportiveness of the Tao Tao is eternally nameless. In a manner of speaking. his mother’s image is vibrating within his body. provides the needed nourishment. welcoming the power of penetration. The memory of sucking is restored with embryonic breathing. I. Heaven and earth regulate themselves. She lives with the nature of Motherhood.230 - . demonstrating the people’s faithfulness. suffuse this with nameless simplicity. on the other hand. Tao is eternally nameless. What evolves desires to act. Suffusing with nameless simplicity is without humiliation. But lords and rulers name themselves these. then. The result of not saying it is to be without danger. Heaven and earth combine and allow sweet dew. expressing the people’s joyfulness. At the outset. Without humiliation. all things would evolve of themselves. Widow. His mother cries tearfully.Between Palace and Temple Kingship Widow or Orphan? What the world hates is the widow and orphan without support. peace arises. people will naturally become equal. and his father’s spirit shines inside his heart. the rule must be expressed. Orphan. If lords and rulers can hold on to it. quit saying it. Tao is to the world as the rivers are to oceans and seas. and returns finally to her frozen empty-womb state where the egg again becomes milk. everything becomes self-sufficient. Simplicity . He holds the memory of his father inside his blood without the conscious awareness of the father’s identity. Though simplicity is small. So he returns to the mountain and sleeps inside the cave. He becomes the Oneness of One. on the one hand. the world cannot treat it as subservient. is the son whose mother gave birth to him. is the mother without a husband.

What more can be needed? .231 - . a happy life. and a full stomach.Chapter VII refers to the procreative stage that ensures the maturity and complexity with the primary vitality. It serves also as the returning and revitalization that channel the changes merging from maturity and complexity. Unifying this notion of the Tao endows one with a peaceful mind.

Then Te becomes the root of heaven unifying all that surrounds it. affection and growth. When the abdominal Chi is gathered and purified in the brain. but the mason of spirit and wisdom. A temple is built to . Fig.232 - .longevity and Immortality Chapter VIII Longevity and Immortality In this chapter. unifying the five element-Chi into Wu Chi state. Brain is not the root of ego and instinct.” When the brain is in a state of emptiness. all the spirits gather together to purify their wounded souls and cloudy minds. 8. thereby providing all the necessary nutrition required by the body/mind. inviting the highest spiritual cultivation. The brain serves as the temple of minds where all likened individuals gather to promote their mutual understanding. As we learned from a powerful and representative decision rendered by a sage. emitting cloud-like cosmic smoke. The brain serves as the cosmic water base or sacred lake. the nine palaces connect further with the nine stars in the universe. The eight sections of brain skull represent the back of a tortoise.1 45th Hexagram (Gathering) In I Ching. we gather all the energy in the brain or “niwan. The nine palaces (holes) in the brain connect the tailbone and sacrum allowing the pure flow of Chi in the body/mind. numerous holes in it will open and connect to the cosmic power.” which is one of the many Taoist terms for brain: with “ni” for “mud” and “wan” for “elixir. The pure spirit or elixir or pure person flourishes in this sacred undercurrent like a rootless lotus flower. this notion is expressed by the 45th hexagram: Gathering Together (Cui).

Spiritual flowers and fruits are produced. The push is an attempt made by spirit to escape from the existence of the trapped body and mind as quickly as possible. A clear-minded person may get a small sense of it as foresight. One’s needs are diminished. This desire can be traced to an unpredictable miscalculation of the exact duration of a natural life cycle. When Te unifies all the spirits within her family. from self-realization to self-actualization. enlightened and abandoned. the root of heaven. instinctive behavior is abandoned in order to embrace the power of Te. body/minded. thereby unifying all the spirits. The masters of meditation can do so. A good doctor can predict the final outcome of a clinical patient’s duration based upon pathological evidence. The immortality is the work. Therefore. Out In the history of mankind. the mutual connection and our common destination. longevity has been the most common desire of the mind. This family represents our common spiritual foundation. This can be envisioned as the transition from order to work.Chapter VIII pay tribute to ancestors. In 43rd hexagram.” Earth represents the cosmic mother. longevity is the order. It may also have its source from an excessive push from the transcendental spirit. the spiritual mason and the lost souls are unified. Now let us explore this wish. Yet the spiritual life is . Tapping the Gate of Longevity Reasoning. longevity is ensured and immortality results. Only a small minority of people can master the use of predicting one’s physical life journey. Longevity is a wish and immortality is the result of the wish. The miscalculation is due to the faulty information being driven by ego anticipation. This is the transition from “Guai” to “Cui” where the heaven trigram in “Guai” transforms into earth trigram in “Cui. the discipline and the self-realization. the spiritual mind is elevated to follow a higher spiritual path. the obedience and the self-actualization. into one family. and the creative womb of universal creatures. from discipline to obedience. There is no greater wish of the mind than to attain spiritual immortality.233 - . Longevity is an infinite mental desire that drives the finite existing body beyond its natural duration.

the changing within is the transformation of rainbow bridge. while immortality is the character of the sameness of unchanging within the changing. The unchanging is the union of black and white. lived only to the age of fifty-eight years. This can be illustrated from the life stories of Buddha or Jesus. One needn’t live a long physical life in order to achieve immortality. Great ruling never divides. The body has no choice but to die. lived over one thousand and two hundred years according to Zhuang Zi (Chuang Tse). Wang Chunyang. The decision comes from within. When the mind disappears completely. The sage makes it the head ruler. the mind can never experience emptiness within nothingness. . Distilling the Mental Clouds When the ego retreats completely. They each knew what awaited them: to liberate from death through mastering the spirit’s way. If a person has made up they mind to commit suicide.234 - . For example. The proper approach is to live life fully without fighting against the nature of death. Being the formation of the world. The willful anticipation of mind plays an important role in terms of the overall situation of death and dying. the body is able to live its fullest physical life journey. Understanding the white and holding on to the black enables the formation of the world. the immortality or the native spiritual eternity. A life span of several hundred years was not uncommon for ancient Taoist sages. but the mind can choose when to release a final exhalation. Buddha once ate poisoned meat to hasten his last breath. the founder of the Complete-Reality School of Taoism. ongoing action does not stray. Yet longevity cannot replace immortality. Changing from and toward unchanging could never be predicted by the ego. Guang Chengzi. the Yellow Emperor’s guru. Longevity is the process of changing within unchanging. it returns to the infinite. This simplicity takes shape as a mechanism. When ongoing action does not stray. Jesus was crucified after his last meal. both of whom were religious founders as well as superior masters of meditation. no one can prevent it. the racial distribution of mankind.longevity and Immortality independent from that of physical life. becomes fully present. The unfinished jobs that have been devised by the mind must be updated or displaced before the spirit departs the body and this world. In unchanging within the changing.

Lost in a maze. hungry eyes and mournful voice. the mind’s eye searches alone. Abysmal deep valley darkness is too frightened as it courses its deathless journey. This is called the principle of Tao. it is a sleepless resting continuity of free changing process. it is the power of receptiveness. the infant and the wise. While following the other side. When our mind starts changing direction. Follow after it. It returns to no-thing. Calling upon the Valley Spirit As our mind begins to work. The two never stray apart from each other: the Oneness within. and the superconscious soars into the ethereal world. white to black. Still in an able body.Chapter VIII The formation of the world is constructed within the mechanism. from night to day. From female to male. with cosmic wind spinning with countless corruptive seeds. is present and exists everywhere. there is nothing below it that has been excluded. but with sickened mind. Employ the Tao of today in order to manage today’s affairs and to know the ancient past. it is the power of penetration. Its state is described as no state. is all we have ever known. a tangible entity within an infinitive reality. the unconsciousness languishes in the underworld. When we connect with one side. an immediately experienced story is revealed as an ageless and legendary mystery. water to fire. It is called the vision beyond focus. and no beginning is found. thus. and it proves endless. the formation of the world. Ever searching for it. birth and rebirth. it is beyond naming. This is the mechanism of life and death. its form is described as formless.235 - . fire to water. we make sense of the change in our changing world. From male to female. great ruling is what governs it. it . the other side is extended into a projection from dreams to wishes to plans. From sunrise to sunset. This action comes from nowhere. Go before it. Fatherless spiritual light is too magnificent to hold. The mind is. The consciousness in-between leaps to the heaven and falls to the earth. black to white. we understand the workability of the world. That is all we know. we conclude that changing is unchanging. Penetrating and receiving continues with no sign of beginning or end. an endless trickling stream flowing into the bottomless sea. There is nothing above it still to be accounted for. Our conscious minds are torn between the two sides of the unknown. When our mind ceases to change.

Returning to its destiny is steadfastness. Acceptance is impartial. This is stillness. It is this that makes them eternal and long lasting. Lao Tzu realized that what makes heaven and earth eternal and long lasting is that they do not give birth to themselves. It exists between birth and death.236 - . Visioning Immortality The nature of unchanging before the Oneness with no birth/death is the longevity of Nature and the immortality of the Tao. In this chapter. that is the realization of being enlightened. Lao Tzu has characterized that valley-spirit is deathless. no-being and nothingness. Put to use. All things under heaven flourish in their vitality. a process of returning. Acting forcefully brings disaster. longevity deals with form. Our mind never questions another sunrise after saying goodbye to the sun. concentrating on the central stillness. Knowing this is the mind’s acceptance of being with the impartiality of the kingdom of heaven. the birth of universe. moving forward and turning back. Heaven is Tao. He further explains that reaching the ultimate emptiness. We march forward on our hopeless journey to face the non-existing reality of death. He finds that destiny moves along its steadfast course without being troubled by the mind. and the valley-spirit of Great Mother. Tao is beyond danger even when the body perishes. Not to know steadfastness is to act forcefully. From this I observe returning. To define this more clearly. Hovering.longevity and Immortality retreats from the past only to return again to a meaningless life. Lao Tzu is examining the Tao through mindful observation by returning to the total stillness of that rooted destiny. This impartiality is being with the body of the Tao. Stillness means returning to its destiny. Impartial is regal. To know steadfastness means enlightenment. Regal is heaven. it is called the mystical female. Knowing the steadfast implies acceptance. Immortality reveals the presence of everlasting eternity. what is it capable of becoming? This unchanging reality beyond the anticipation of mind is the nature of the Tao. growth and retirement. it seems everpresent. it is never exhausted. The gateway of the mystical female is called the root of heaven and earth. What can the mind do. yet each returns to its own root. a backward movement towards its procreated state. both transforming and deforming. all things work together.

Chapter VIII set. That is the child of the Tao: the renewal of change. but it dreams of a wishful returning. Lao Tzu continues by saying that: Gusty winds do not last all morning. a time recorder. the sentence “Heaven and earth will not last forever” appears contradictory with the sentence “Heaven is eternal. Nature never stops acting because it never remains the same within its changing form. from the flash of an idea to its concentrated form of thought. Moving along the Living Reality Nature of Changing All that we experience is change. Yet.” The love imbued in human nature is different than specific loves guided by emotional. This is the process of acceptance. cloudbursts do not last all day. Body/mind’s rhythm has the capacity to handle the necessary business of life just like the motion of the sun and the waning and waxing of the moon. since it is always the same. Time takes care of itself. from that internalized thought to the expressive activity. From the conscious marriage between our parents to the formation of our independent individual life process. from a programmed activity to an extended wish beyond the final productivity. The sun. Nature never acts. That which is beyond mental calculation and ego anticipation is the all-pervading Love. the mind doesn’t need to be regarded as being balanced as you would a checkbook. the body of the Tao. This illustrates the difference between the pure presence of spirit (shen) and its ever-flowing momentary conscious activity. moon and earth are more conscious of their actions and activities than anything we could ever impose upon them. That which is beyond rational evaluation and experiential judg. What makes this so? Heaven and earth will not last forever. how could a human being last! On the surface and linguistic levels.237 - . this is the regal mind. this is the ability of staying with the steadfastness. earth is long lasting. There is no need to remember everything and there is no need to hold onto everything. mental and conscious desires. That which is present is long lasting. It also clarifies the difference between faith and belief. they are all the evolutionary process of involuntary changing.

and humility. inactive action. awake from sleep. innocence. you observe the rules being followed within the temple. Eternal faith never dies whereas experiential belief must die. A total . To know what is sufficient is to be rich. If the mind is not present and the body is not ready. Or knowing what is sufficient averts disgrace. This can lead to a longer life. Then move on without looking back just as though nothing has happened. be humble and ready to face whatever may come. Take it easy. but each must exist. moment by moment unification of both biophysiological action and psycho-spiritual behavior. and the Buddhists have the unspoken trust within.longevity and Immortality ment is the faith that goes beyond the depth of life testament. Knowing when to stop averts danger. collective and universal. This must be the right expression. To suffuse one’s mental content with presence is to allow fully the presence of spirit engaging with the constant. But transpersonally and cross-culturally. repetition and continuation must take place until the mind is free. gain or loss. or the application of wu wei. right understanding and right attitude. Faith is individual/universal while belief is personal/cultural. Only after each timed and experienced belief dies and transforms can the mind return to its child-like state. the Jewish people. while faith is more subtle. rationalized rules and mentally programmed systems within a cultural milieu. In the meantime. It envelops the Love and the eternity of Nature. Glory or failure. This trust within is called “faith. die completely. But one thing remains constant: all the living reality becomes a cosmic reality. Upon entering a Buddhist temple. non-minded action. individually and universally. A scientist will follow the guideline of a scientific belief system. die and move on. This is the glory of living reality and the grace of enlightening reality. At a Jewish funeral ceremony. deeper and much more pervasive and inclusive. To Suffuse Oneself with Presence How to suffuse one’s mental content with presence is the major issue of cultivation. This is the true paradox of Lao Tzu’s teaching. each movement is an enlightened journey. are nothing but constant change. their customs and rituals are followed. Live fully. To practice this requires purity.238 - . A belief is a set of experiential habits.” which is unconditional. the body is ready to sleep. relax and let it go. the scientists.

The vision of heaven is distant. Yet. The mind manifests with wishes and longings for the loss of the connected loving presence. through possession the mind avoids being lost in the reality of nature. This is the drive that depletes the Chi or life force that channels the body/minded equilibrium. pleases only the hellish world. When the reality of presence is absent or blocked an energy imbalance and deficiency is created.Chapter VIII mental awareness is needed with no inquiry into the meaning and result of each activity. It is like a beautiful flower withering away. the knowledge the mind requires and the materials the mind possesses. dying seems unsatisfactory. of “being with the presence. . This is the nature of animated egoistic activity in its fear of losing the connection. The richness of life is replaced with the desire of becoming materially rich. the psycho-spiritual enrichment of living. The transcendent nature of reality becomes that of mental configuration. depression darkens the mind. Objects represent images and are the symbols of that clinging behavior. no desirable control is exerted toward the outcome of the activity. Going with the flow is mystic and living with habitual configuration seems always lacking. The ego augments further pressure to the biophysiological action. This is what Lao Tzu called extreme fondness is necessarily very costly. suicidal desire or action is provoked as the richness of life dwindles away.239 - . This refers to actual objects to which the mind clings as well as the very act of clinging. Living is meaningless. the more you lose. If the disconnection continues to exist. Through this process.” descends into ego obsessive control. the mindset reality is too hellish. Lao Tzu has professed that the more you hang on to. while to be fond of the dark force depletes all. No hypothesis is necessary prior to the activity. hope is lost. Instead of being fully engaged with the presence the mind begins to close off its environment as the ego advances. To love and to be loved is the effective practice of being fully present. Through obsession the ego attains satisfaction. the fondness is a feedback resulting from the energetic quality of either light or darkness. To be fond of the spiritual path will sacrifice the physical life but free the self.

are born. No existing research in the field of gerontology can be found in the works of Lao Tzu. One is. When two people are attracted the activity may begin with an embrace. they lose the essential balance through their children: our original biological parents. As a result. When they die. By its very nature. and the yang Chi descending from the Ethereal Father (God’s spirit) marry into the pure harmony. Tao is the harmony of yin and yang. they are soft and tender. The climax announces itself the prime of life growth and development. the life force is lost either into condoms or wombs—for people who do not practice Taoist sexual energy cultivation and conservation. This harmony unifies the two lost souls into the beginning of a new product: three—the combined self—child. So stiffness and callousness are the company of death.” “Non-Tao” dies young. with the possible exceptions of having biological sex. Based upon the natural observation and epistemological investigation. However. Through sexual practice. he experienced that harmony is eternal. Because he could not find a place to die physically. For human beings the earliest “being of harmony” between heaven and earth is the eternal nature of that pure self. they are withered. grasses and trees. Rarely we experience the blissfulness of that harmonious beauty. he managed to survive the returning stage from growth back to childhood. fundamental in our Great Mother. the unifying of yin and yang. the climax itself exhausts the life force and pushes physical life toward its “old” stage. This is “Non-Tao.longevity and Immortality Reversing the Process of Entropy When people are born. they are soft and gentle. When myriad things. human sexual activity always advances forward to the point of no return. or entering into the abysmal place where our Great Mother meets with the Ethereal Father. Softness and suppleness are the company of life. going beyond the life process of birth and death. the embracing the two souls. . Through the evolution of human growth and development the yin Chi. When they die. they are stiff and callous.240 - . yet on the nature of gerontology. Due to this we rarely get in touch with the true nature of eternal harmony. he achieved a complete understanding of the subject. they are suddenly old. as Lao Tzu has described when things reach their climax. Two things then transpire.

8. refined in the Microcosmic Orbit.3 The Taoist Practices of Healing Love open the Way to experience the Greatest Freedom.241 - . blended with positive organs’ Chi and stored in the Cauldron. 8. Fig. Refined sexual energy is use for improved health and for spiritual alchemy in creating our spirit body.2 Sexual energy is drawn up the spine to the crown.Chapter VIII Crown Jade Pillow C-7 T-11 Cauldron Sacrum Perineum Fig. Internal Achemy begins at the Cauldron. .

It is initiated into a commitment to maintain the relationship and accepting the responsibility of raising the children and keeping the self-promise alive. Living through married life is not conducive to finding the lost part of the pure self: the harmonious Oneness. when it cannot be granted by social recognition. love becomes a loss. Though the searching is continuous and endless searching. sexual life is a loss. the lost self can never be retrieved. preparing to be replayed anytime the mind wishes to initiate a climax. Children are sometimes the byproducts of that experience. Only a few married couples are true soul mates. the marriage can be dissolved. When it is obvious that the relationship cannot lead to eternal satisfaction. having children is a loss.242 - . and the initial passion for reunion of the two takes a turn toward revenge. the other side of Oneness. In addition to that. They are looking in the wrong place. People then blame love as the scapegoat even as they continue the futile search. The initially loving relationship has been transformed from the romantic stage of searching for the other Chi. the very lost part of Oneness. The search for the lost part of Oneness is curdled into hatred. .longevity and Immortality The only gain is possibly the bodily experience stored within the memory. They blame their spouses and their children.

When they are embraced. He drinks the heaven’s tear—the . we are all the sons of God. Knowing harmony is discernment. in the very depth of our body/minds. not as a physical womb but a spiritual one. We are the children of our great Mother and the Ethereal Father. the “cauldron. This is the real application of donning the spirit and soul. we acknowledge the prime virtue of our Great Mother. The spirit and breath belong to the Ethereal Father and the body and blood belong to our Great Mother. Spirit is yang and soul is yin. To act with determination is to have will.” The right method to “cook the cauldron” is not to search outwardly for love from others. In this hexagram the youngest son of the Creator. and the soul is the very essence of our biological self. male from our Ethereal Father and female from Herself. Generating vitality through mind is strength. This is the most authentic harmony that one can achieve. It is the method of going back to the state in which we are all orphans. Modesty (Chian). The spirit is the very seed of that lost half. Enhancing life is equanimity. and the orphan is the descended and transformed heavenly yang seed. In the matter of cultivation and transformation there is neither gender nor biological difference. the co-existence of harmonious Oneness. respect Her single-minded devotion. This is the true meaning of returning.243 - . recognize Her innate loneliness. and drawing them into Oneness. The widow is the essence of earthly yin. We are all the children of our parents. Oneness is preserved. but to search within the naked and abandoned self. Not to lose one’s substance is to endure. Life is enhanced through universal vitality. When we reach that place. and reconcile the numb feeling of Her blood-sucking action. retreats to the mountain. we preserve one-half of that Oneness by embracing the other half that is already within us. Taoists call this spiritual womb. This has been detailed in the fifteenth hexagram of I Ching. the representative of heaven on earth. It is here our Great Mother became a widow after giving birth to both of us.Chapter VIII Reconnecting the Source of Longevity The source for longevity is within the body. and since we are the sons of God. and the most practical application of unifying the two into Oneness. the will of searching for the lost part of self is strengthened. When we are able to preserve the beauty and attraction of our Great Mother. His yang Chi is instilled within our body/mind. are the widow and the orphan. and the act of discernment is eternalized. The two separated parts of the pure self.

Fig. Although the body dies. Kindness is giving and receiving.longevity and Immortality rain and spring water in the mountain—the basic substances of life. turn back to preserve the mother. This is why the hexagram is defined as the handle of the Kind Action. The relationship is extended. and the ruling of manner. no longer the small world of caged frozen selves. Action itself is the expression of life’s journey. the reverer of light. there is no harm. The relationship is transformed. When the widow and the orphan are embraced. The renewal and refreshment in relationships is harmoniously granted. All the people are brothers and sisters. wisdom is no longer staged. They are the One. the son knows the relationship between male of spirit and female of flesh as the most intimate love relationship of brotherhood and sisterhood. They can be as close as they wish.4 15th Hexagram (Modesty) Lao Tzu’s description of this hexagram is when you know the son. the complete harmonized pure self. Children are the world of Love. Bliss is the penetration and blossom from within.244 - . It is here that the orphan—the son—meets his mother—the widow—who is the mountain spirit. unified and embraced. life cannot be saved. no longer restrained by the role-playing. and they can be as distant as they need to be. Desire is no longer stressful. Preserving subtleness is strength. The relationship within and in between is then expanded. 8. The mind is expanded into universal understanding. Love is both the image of inner vision and the passion extending to the depth and the remoteness of the universe. Seeing what is small is discernment. Using the light enables one to return to discernment. self and image are no longer separately defined. Opening the mouth and pursuing affairs. the Oneness. Harmony is then acknowledged and united. reserved and preserved. Compassion is both the need of inhalation and the action of exhalation. The ego is lost into unconditional Love and conditional awareness. . there would be no wearing down of life. Closing your mouth and shutting the door. Without losing the center of the body is called penetrating the eternal.

It is form because of its innate completion and perfection. Living beyond the cyclical formation of death is the integration of ten and three. the true spirit.245 - . Open to Longevity There are two kinds of longevity: biophysiological and psycho-spiritual. not avoiding rhinos and tigers. The fire never extinguishes itself. Psychospiritual longevity is the ideal formation of psycho. This dying wish is the specific act of love. The soldier has no place to thrust his blade. it is not form because of its changing and transforming quality. Form must die. We are constructed with the form given us (physical. from hair to nails. The water is never dried up. Formless form is the collective seed (sperm and egg) granted by our Great Mother. Our parents’ wish has died into our life and our wish will die. making the completion complete and trinity return. yet we will never die. mental and spiritual) and the formless form we have within. matter and energy are inseparable.Chapter VIII Longevity to Immortality Walking through the Death We all die just as we are dying at this moment. The Confucian family spanned five hundred generations according to the existing genealogy. and each fire’s glow must be extinguished. We are going to die. For those who are good at preserving their lives—Walking through. The completion of the son of God and the maker of His trinity become one again. but formless form never dies. At a subliminal level. Who dies? It is the dying transformation of body/minded form. The body must die and mind must die. yet each water molecule evaporates. It is the very nature of energy transformation. Form is composed of everything about our individual being. between ten and three. Living between birth and death is subject to the control of soul (mind) and flesh. or has already died into endless future generations. Why is this so? Because they have no place to die. They are two of the One and One of the two. The tiger has no place to drag its claws. with members scattered all over the world. entering battle without wearing armaments—the rhino has no place to dig its horns.

During the last exhalation. if hun’s mortal conscious awareness stays with po. it is a wandering ghost. It changes and we are all different yet existing within the Sameness of that change. Is that Tao really formless or meaningless?! Lasering into Immortality To die consciously and willfully is to have lived through the conscious awareness of hun or to be discharged from the morbid obsession of po. they must live through the mortality of their longevity. The mind seeking its own meaning becomes meaningless itself.longevity and Immortality spiritual creations. We die individually time after time according to the longevity of that Sameness. regardless of its being good or evil. are possessed of longevity and immortality. Longevity lives formlessly within each form. if it is evil. the mental configuration of death and dying is like the blowing of wind. The mortal conscious awareness of hun discharges itself from po by returning to its original format of shen. Do not reply with yes or no to any circumstance. Our form is never the same one lifetime to the next. Otherwise. Human beings.246 - . It will pass through the gateway of mouth. By embracing the . the movement of sunlight. individually and collectively. “Yes” is the structure and body of the Tao while “no” is the meaning and functioning of the Tao. simply live through all that comes. it will merge into the earthly energy pattern of a ghost. Our form is always that of a human body and a mind with wishes and dreams. nose or even ears. This energy pattern will never associate itself with the third eye or crown point. The structure and body of the Tao is the longevity of the Tao in our being. no other person could answer to your personal destination. If someone is searching for immortality. This is the functioning Tao with meaning above the meaningless. and the meaning and functioning of the Tao is the immortality of the Tao without our being. inventions and discoveries. Anyone desiring to achieve longevity must live through their longevity. This is the living Tao with form through formless form. it is a hungry ghost. immortality exists beyond any meaning generated by mind. When each form lives fully there is no form held back. or the flowing of consciousness. If it is good. No one but yourself can understand your willful determination. there is only the formless transformation. the changing of temperature.

no awareness of living and dying. To be immortal is not a form of desensitizing. Consciousness becomes a mirror and ego is nothing other than an old habit. Death is nothing other than a morbid and consciously fixed memory. Many people have no consciousness of death in our human history regardless of any specific religious belief. The beam of crystallized or concentrated pure light within those masters is comparable to a beam of condensed or intensified pure light produced within a laser machine. its body is formless and its action is deathless. pure heart. have the capacity of a laser light. death itself is a pure form of fear. it is the pure self and pure love of God-self within. is to be immortal. Root is the source and stem is the form. the ego controls. whether religious or shamanistic. This is lasering with pure light. Among living individuals.247 - . the high spiritual masters. an inability to release that habitual obsession. returning to the complete self and God’s Love. being with pure light. Wishes are no longer needed and dreams are infantile memories. like an intensified and condensed beam of laser light. life is the act and vision is the light. but rather a pure sense beyond the physical and mental.Chapter VIII light. There is no sense of who is dead and who is alive. Lao Tzu calls this the Tao of having a deep root. but not be forgotten. “God loves me” is not a hallucinatory mental formation or grandiose conscious wish. total awareness and passionate action. This is what is meant by Lao Tzu’s statement that: To die. When love is purified selflessly and completely. This is the application of being immortal and entering immortality. a strong stem. They emit the bursts of light energy as a form of selfless love. It is a sense of both conclusion/inclusion and integration/embracement leaving nothing pushed aside or left behind. the final deed is done. The mind thinks. There is blissful satisfaction within and no fear of being alone. this individual spirit crystallizes itself into golden elixir or spiritual being. The spiritual body is light and spiritual motion is love. a long life and an enduring vision. . Soaring from life is not a sadness—one has passed through the forgiveness of heart and the attachment of mind.

If you can bear to dwell with your sleepless inner mate. If you follow your mental attributes. The Earthly Mother gives you your body. be uncontrolled by the primary matters of sexual conquest as well as the secondary matters related to ideal connections. you will chase after ideas. rise and fall with your emotions.longevity and Immortality Your Choice Matters Whether you want to stick with mortality or be with immortality is entirely your own choice. and sleep fitfully with nightmares. and be happy with your sacred relationship. The Heavenly Father gives you the light. kidneys and instincts. and the freedom to channel the energy is there for the taking. Lao Tzu emphasizes that: The person who works according to Tao unites with Tao. Freedom of choice is given to your heart. then you can live with inner peace. . remain untroubled by your mind’s unbearable loneliness and desirous longing.248 - . Let the light shine through you to live with compassion. He adds simply: Only those who are not slaves to life are wise to the value of life. You can know with pure awareness. protect your beliefs. enjoy working with the changing character of nature. the freedom of action granted to your mind. You are embraced by light. heart and consciousness.

The process of building and maintaining the most useable foundation exists mutually with the process of cultivating and crystallizing the Tao of harmony (water and fire). while immortality serves as the utility. a constructed family. strength and passion. indicating penetrating power arising from its own creative wisdom. The foundation is a vessel in which to facilitate the harmonious existence of spirit in the body/mind. They are beautifully expressed by the two hexagrams in I Ching. the chopped bamboo branches “pan” and soldier “shi. with “da” meaning “big” or “large. The utility is the process of inner connection. characterized strength and wisdom. “Zhuang” indicates that a man should have attained by his thirtieth year an established goal. Son represents the power.Chapter XI Chapter IX Faithfulness Longevity is the foundation of Taoist tradition. In the 34th hexagram. number 34 and number 63. and fire is the cosmic substance. Father represents the spiritual order. and shi represents the strength. the creative discipline and the sacred mechanism. representing the completion of affairs.” and zhuang expressing “great” or “magnificent. inner understanding and inner transformation being built upon the foundation. The introductory explanation is: “During the ancient . 9. The name of this hexagram is Dazhuang (Ta Chuang) or Super Great. Water stands for the earthly substance.1 34th Hexagram (Power of the Great) This hexagram is the combination of holy father and holy son.” Linguistically. youth.249 - . The character shi consists of ten and one.” Pan is used for measurement. the character zhuang is composed with two strokes. the thunder shakes above the heavens. Fig.

Faithfulness time the ancestors slept in caves and lived in the wilderness.250 - . Each and every action leads inevitably to its final destination as the external speech becomes an inner discipline. Houses and palaces represent the vessels for the existence of the physical body. society is in chaos. agitation. spirit has no room to dwell. one begins to see oneself clearly. Fig. lack of discipline and self-control. without discipline. anxiety. how to liberate oneself from all the establishments and habits is the true meaning of spiritual liberation. They are the safeguards for the inner conscious activities. They called this Dazhuang. That is faith being practiced within and without. leaving self behind.” which is Splitting (Bo) of 23rd hexagram. Therefore. without temple. however. God becomes the focus of the eyes. and as the external action becomes an inner reflection. Any improper indication or implication can hinder the progress of the path. soul and spirit alike. pride.2 49th Hexagram (Revolution) . fear and all the external projections are the trials encountered along the path. family. represent the vessels or cauldrons used to establish a foundation for the enrichment of the spiritual life. life is transformed. 9. Churches and temples are the vessels for the existence of ethereal body. Without laws. They were constructed with a ridgepole above the ceiling. By constantly observing these signs. Laziness. Revolution allows new vitality to flourish in society. however. spiritual life is aimless. indulgence. The sages later elevated these conditions to palaces and houses. These roadblocks are spiritual mirrors. to allow the wind and rain to be blown from the eaves and not into the house. as represented in number 43. Without the house. fixation. and for the nation as well. Rules and disciplines. This is accomplished with both Liberation (Ge) of 49th hexagram and “self-purification. Through self-purification.” The symbolic meaning is that the sage does not walk the way that is incongruent with established orders. The orders are the guiding principles necessary to accumulate Te. Law and justice. the need to overcome oneself becomes the greatest challenge. are the building blocks for a harmonious social life where each individual body can find its safety in society. Meanwhile. family has no place to stay.

In this life. we are constructed with water and charged by fire. representing the images of the four worlds within). but this could be applied to other dangerous situations as well. God and Goddess are there.” indicating “rice” or “millet. It is initially a river name. a person with his head in the water is danger in drowning. The two combined sets of trigrams represent the Inner Love Dancing and the Cosmic Bath. this hexagram is an ideal unification.” The second “ji” means “enhancement” or “succeed. The first character “ji” stands for “finishing the meal.” The left side of the stroke is constructed with “white” and “spoon. The partner and the soul mate are there. Self and love are there. We all possess these two basic substances that. The common usage is to finish up oneself or exhaust oneself. Thus.251 - . water and fire are required to build such faith. In inner alchemical practice.” It can be interpreted from the characteristic construction as “wolfing down the rice with spoon. Danger. With the Inner Love .” The right stroke means “wolf down. The top line of the hexagram expresses “Head is in the water.Chapter XI Fig. Within the hexagram are two water trigrams and two fire trigrams (Each hexagram in I Ching can be further divided into four trigrams from the bottom line to the top line.3 23rd Hexagram (Splitting) Two substances.” Of course.” It is composed with a water stroke on the left and “organized” or “orderly” stroke on the right side. allow one to live a happy family life and fully enjoy the spiritual life. Completed (Jiji) (Ji Chi). This is perfectly illustrated by the hexagram number 63. 9.” Fig.4 63rd Hexagram (Completed) There is a striking difference between the common usage and inner alchemical practice in dealing with this hexagram. when managed harmoniously. 9. the term of this hexagram can be interpreted as “wolfing down one’s success” or “finishing the order.

It is analogous to an eruption of earth’s stomach—volcano—while her peacefully standing mountains are connected to her inner stillness. and faith is required for the inner trust. humble and innocent voice is the “sound of Tao. It is also the primary speech before creative or intellectual participation. The true mind has no need to communicate. Thus. In Cosmic Bath. expressing our inborn and intuitive sense with a wordless uttering sound: Tao. it is unceasingly conscious of itself and never reaches the state of complete-pureconsciousness. Faith is the means. The self has no need to be revealed. Understanding is a necessity for the speech. the human’s intrinsic urge to speak is “weathered” by the minding mind resembling the nature of speech. composed by the usefulness of speech. This will be revealed in this final chapter. spirit returns. This initial voice . habitual and instinctive action. disclosed and displayed whereas the no-self seeks desperately to be spoken. and emerging as the communicable human and communicative mind. Understanding is the key to achieving this state. The minding mind is the symbolic interpretation and linguistic understanding of that mind. and we must now speak conclusively about its characteristic manifestation called speech and the voice produced. It is a form of revealing the true state of connectedness between self and no-self. honest. masculinity and femininity are eternally unified. Initiative Engagement of Faithfulness: Speech Nature of Speech Originally the need and desire for communication began with the voicing of our inner vibrant state of energetic circulation. We began with the wordless sound Tao in the first chapter. The true mind is the pure consciousness of mind where there is no need to be conscious of itself.252 - .” simply opening the mouth and voicing through. Voicing is the body/ mind’s first natural. the “orphan” and the “widow” are embracing. the true mind is the pure and crystal clear sky. As the double marriages are completed. and understood.Faithfulness Dancing. dancing together forever. the minding mind is the moving clouds and stormy weather. Holy seed and cosmos are united. but the minding mind never ceases communicating. This pure. expressed.

bird-song. while walking and writing carry the body/ mind into active engagement. It also signifies that the head initiates and directs the bodily action carried by the feet. It is the intellectual mind and biological body engaged in action. acting with mental fuzziness. and neither completes an action by itself. walking for pursuing and dancing for healing. rain. talks without walking. Understanding is engagement and interpreting is disengaging from that which has already been engaged. It is the weightless clouds and colorless spirit that execute this actionless action. it engages without knowing. When one head and two feet act harmoniously.Chapter XI develops into the “symbolic structure of Tao. the hands don’t understand what the killing action means. There is no need to understand or interpret. The head’s action is an actionless action that acts without engaging. earthquakes. they are responsible for maintaining groundedness while providing security and transportation for mental actions and physical activities. marches without direction and walks without stopping. When someone thinks to murder. One head and two feet are the trinity or triangular diamond of body/ mind between heaven and earth. The action of feet is an active engagement. Voicing and dancing are harmoniously circulated through the body/mind as and over an active inaction. To interpret such is like weaving with bodily dizziness. The mind drives the body to its destination as the body transports the mind for the engagement. it is the mind making the visit. and smiling behind the intellectual cunning.” It is a combined character with two sub-characters of head and foot. Feet walk and dance. which is characteristic of voice as well as handwriting. The quality of this trinity or triangular diamond is that it leaves no space for projected . Our feet normally respond to whatever the mind orders. When performing the act of physical love it is not the body that creates the excitement but the mind pushing the body/mind into climax. This action is the configuration of mind. the feet do not work independently. Head manifests the speech from conscious thinking to outward expression. When paying a visit to a friend. or any natural vibrations that come through natural phenomena. moves without marching. To ask the meaning of this voice is to ask the meanings of sounds of thunder. One head and two hands are the trinity or triangular diamond of body/mind that manipulates the mechanism of heaven and earth. They are the One since they must work together.253 - . We hear them and know them.

Faithfulness or specified activities. especially industrial evolution.254 - . Character of Speech In itself. Better to say “mind. and hands are extended into manipulation of machines and innumerable products in the world. conscious manipulation. but acting dangerously is injurious to the body/mind. speech is only a partial body/minded action and an expression of the active state of mind. Speech is a self-promise. Yet. 2) to cling to fixated habits ensuring addictive connectiveness and grasping firmly the attachment to body/mind. being continuously engaged with oneself. through our civilization process. It is not dangerous itself. a way for encouraging oneself. a self-belief and a self-disbelief. Wagons and cars replace what feet can do and reflect a mechanical manipulation of life and a mental control of life. but soon becomes self-destructive. It is both self-explanatory and a self-doubting. an attempt to clarify mentally. the coordination of harmonious action between head and feet is diminished by the mechanism of wheels. self-promising and self-disguised. what purpose does it serve to talk about it? Communication is. and to . Lao Tzu states that: Those who know. 2. do not know.” since the body doesn’t understand the meaning of danger. The twofold purpose of the speech is: 1) to establish a relationship and build a mutual trust. There are four characteristics in speech: 1. There is no real danger other than the fear of physical death. to commit to the process. such as mental creativity. personality configuration. The speech expresses what one already knows. in a sense. explains what one wants to know. stagnated or dynamic pieces. and building total trust within the self. The order of business in making a promise is to ensure engagement. Feet are used as pedals to control the wheels. If someone truly and absolutely knows. Speech itself serves as a vehicle moving back and forth between knowing and not-knowing. Death is itself not dangerous. do not say. Those who say. requests what one seeks from self and others. Nor does it separate the body from the mind by dividing the total harmonious energy circulation into small. and defends the habitual position of merely knowing. and a self-trust and self-mistrust. and emotional expression.

promise deals with self-insecurity. 4. It is a technique of binding and rejecting. promise is a bargaining process regardless of its purpose. The virtue of promise must be realized as a promise to only oneself but has no bearing on the change and final outcome. On the social scale the practice of promising is within the realm of possibility only in a situation where one has absolute control. emotional satisfaction or spiritual connection. the message and the voice of God. Individual identity.Chapter XI bind to the result of what has been planned. the deeper the fear one encounters. it is a powerful form of ego protection and fear suppression. . there is nothing to fear. It is a premise or a statement to which the mind adheres. At this level. The action of promise carries the meaning of Lao Tzu’s characterization: Beautiful words can advertise well. Much of the trust is done through hand-shaking. Speech is an expression of the belief system of the mind. Promise is a sacrifice. phrases or sayings such as the Power or the Message or the Voice of God are universally accepted and understood. Based on this inner trust. personal and cultural. individual and collective. not word-processing. Lao Tzu explains natural speech consists of few words and speaking with good trust.255 - . 3. The other element existing in the depth of promise lies within the need and demand. Before the power. whether material gain. there is no need to relegate its richness into a programmed self-promise. To control the changes and foresee the outcome is inconceivable. singularity and personality suffuse in the content of social group and cultural environment. Speech is a way of revealing inner trust clarifying and confirming the ability and capacity of trustworthy relationships between the inner self and self appraisal or between self and others. especially when one is unsure of oneself or when two parties are involved. The nature of this process is so replete with change and complexities that it can render the individual self powerless and helpless. Addressing this. The more insecure one feels. In this manner the individuality. and the deepest inner trust within the Self. not even death itself. Life is not a promise. group dynamics and social construction are all based upon the effective and powerful use of speech. In its depth. the trustworthiness. When promise is made easily and frequently one continues to make more promises. This highlights the authentic meaning of speech.

One supplies the demands of the other. better to be centered. There are countless elements that shape the meaning and quality of propagation of information. Also. colored by the inner conflict of the informant. Each time specific information is exchanged there is energy transmission. From this we know that speech can save or destroy the lives of self and others. Being careless loses the foundation. therefore. Foundation is the existence of body.” The teacher is rewarded by teaching and the student is informed through learning since they arise from the same source with different names.Faithfulness Quality of Speech Upon accepting the limits of speech. emotional or mechanical. There is no identity crisis between teaching and learning. It remains a challenging and meaningful process to be accessed between individuals and from one generation to the next. his speech is down to earth. The older generation passes down and is left with nothing. The sage wants to elevate the people. No one is unqualified. no one is egoistic. They are the One. whether mental. Any experienced individual understands the result of over indulgence and is aware of the consequence of excessively informing: being overly informed leads to exhaustion. There can be no motivation within the speech other than that honest heartfelt vibration. Firstly. the intention is nothing other than innocent self-display. the source of his speech is authentic and original. to inform is to teach and to cultivate. one knows oneself very well. It is not an easy task to accurately pass information from one to another. A good speaker is without flaw. sentient. If there is no gap in the space between speaker and listener. Information is similar to energy molecules. no individual is counted as better or worse. mastery is the tranquility of mind. and there is no blockage between supply and demand. we must then appreciate the values of speech.256 - . attractive or trustworthy. the purpose of speech is clear and complete within the speech itself. Secondly. Also one who is good at leading people acts humbly. Being restless loses mastery. there is no further need for clarification and supplementation. the information is tangible. It is the primary signature of human action as well as the exclusive conclusion of that action. Thirdly. the recipients receive every. There is no rigid identity between one called “teacher” or “master” and the other named “student” or “disciple.

followed by a brief breaking point. and sleep. we were more than just an image in her head. We speak immediately with the exhalation after that breaking point. It is pure energy vibration and circulation. each pause is responded to with applause and verbal exclamations. This is an inner communication in progress. the energy and life force. Exhalation is the parent. sleeping.257 - . he is transposed into a different kind of species in the universe.Chapter XI thing but have nothing. based upon the principle of universal construction and the story of human history. At this level the message of speech is no longer one of language. When the audience is receptive. the student. When speaking is done in a group environment. Another example worth considering is air-breathing. as we inhale we think. a pause is normally met with silence from the audience for a matter of seconds to minutes. The basic knowledge has been passed on in a similar fashion by all races and has been basically the same in the activities of eating. When we were living in our mother’s womb. With breath. He has reached the final stage of what Lao Tzu described as immortality. the demander and the life itself. During this brief period. We are made aware of the rhythm between breathing and thinking as similar during speaking. the supplier and the death. During this stage. the sage inhales in the world and smiles like a child for the world. That is the quality and power of speech! Speechless Action When we solve the problem of the central network of the speech organ-brain—we can then return to the energy center of stomach. the speaker not only inhales the air but the vibration from the audience as well. the master. he reaches the state of immortality: devoid of the desire for sex. One single speaker can inhale all the stimulus-response from the audience. Individually. Air is like information. inhalation is the child. courtship and worship. When the sage achieves this goal he is no longer an earthly creature. The son (seed) he produces is within his body but without a body. It has no root but is deeply rooted. food. He realizes two things: one is the Tao of heaven is good at responding without speaking and appearing without . When the sage produces a self-fertilized gamete. We all breathe the same existing air everywhere on this planet. No specific generation is valued once it has outlived its usefulness.

protection and growth. joyful with full self-control. In reference to the child-like smile. innocent without wrongdoing. it can stimulate a state of completion. understanding without prejudice. recognizing with no preference. the expression of kindness. Anyone who is not obsessed with the “mental structures. communication. knows that it is simply a tool to communicate feelings and sensations between the body and mind. Yet. .Faithfulness being asked. This smile indicates: happy but not overly excited. Who could possibly turn away from that innocent and radiant smile? This is the quality of pure Love. and respecting each other without self appraisal. communicating without cunning. This child-like smile also conveys the meaning of a wordless teaching which addresses two functions: real teaching with no prerequisite nor limitation of language. humble without the need of acknowledging itself as knowing-how. The first one is love of light and for life.” who cannot be totally gratified by the language imprinted in the mind. This smile has no pre-cognition. no defensive mechanism. It is always there when you are unaware of it. The second function is the indication and conclusion of the limitation of language. the other one is wordless teaching and the riches of non-action are matched by very little in the world. no fearful protection and no intellectual wisdom. it is this smile that expresses pleasure for the food. There is never enough of it. vulnerable without the desire to be rescued. but when you mindfully seek to investigate it in any manner.258 - . bright but not dazzling. a vehicle to transport the flashes and patches of mentality. it is so pure that any evil-minded adult must necessarily reflect upon the true nature of inner-child. the manifest of passionate loving. it is the most authentic expression of love and being in love. This kind of smile is: vibrating but not tingling. and the ultimate communication with no further need. it is not there nor has it ever been. This smile is so powerful that a mother would die for it.

it is a state of being lost in human vulnerability. The first statement refers to openness toward knowledge. This is because the knower does not know everything. What others integrate is not merely the intellectual understanding of words. To live in this way will generate a true fellowship of trust. It is not a wish of what the mind anticipates. One speaks from body/minded heart. both energetic communication and inner connection. as imperfect as the self. then that person has accepted and applied it. Knowledge is a virtue. Others listen not only to the vibration of voice but also the circulation of the heartbeat from either side. It is not a description of value and worthiness of self as an individual. it is a presentation of man’s ideal mental and communal existence. part of the existing environment. True words seem paradoxical. Lao Tzu states that: Trustworthy words are not beautiful. the person reveals their natural truthfulness without the mechanical nature of that mental confirmation. And kindness is not over-indulgent. Beautiful words are not trustworthy.” From within. If someone regards knowledge for what it is. The second accentuates the beauty of kindness. it is an indication of existing in nowhere. the know-it-all knows nothing. constructed with one stroke for “person” and the other stroke for “speak.Chapter XI Trustworthiness Establishing a Trusting Environment In Chinese language the character xing is both trust and faith. fellow countrymen with the right to listen and the privilege of being a partner to a mutually shared value.259 - . ideas or beliefs. it is a recognition of the state and stage presently existing. Mechanism of Trust In addressing the mechanism of trust. There is an awareness of the openness of heart and the honesty of mind carrying both knowing and respect. It is not a prescription of self-bounded purposeful action. over-indulgence is not kind. There is no need to display it.” Its literal meaning is “one who speaks” or “the person who speaks. This is a true knower of not knowing any more than what was . The audience is the listener. It is not a call for help as the ego might wish.

each expects nothing in return. Way of Trustworthiness On the surface most people do not appear to be trustworthy. The know-it-all. Kindness is beauty that emanates with honest loving. neutral respect and selfless responsibility to be applied to the harmony of action. Their trust is anxious and fearful. He is also trustworthy to those who are not trustworthy. he has more. This is unlike the trust established between two people who are confident that they know each other very well. and gains nothing. It is the trust of Action itself. nor is it necessary to act for others in order to be trusted. Self-examination must be objective and selfless. The Tao of humankind exists and does not compete. While using it. To be trustworthy is to place trust in oneself as well as others without preference or prejudice. However. effort and a suitable environment to build a trustworthy relationship. It is feasible that. He is trustworthy to those who are trustworthy. thereby performing fully with that trust. however. complete immersing in the nature of this self. There is no judgment call on its connection within or without. It is there for inactive acting. people are unwilling to investigate the nature of self-trust. Normally. This is all the revelation of universal kindness. based on their desirable wish or eventful engagement.Faithfulness already known. benevolent caring. even if their situation is soured. It requires a thorough knowing of the self.260 - . the demands and requirements for self-trust within are much greater. loses nothing. act upon it. As soon as he gives to others. . It is not necessary to trust others before trusting oneself. Kindness ceases to exist beyond what the kind can do. he has more. Although it takes time. as soon as he exists for others. no damage is done to their relationship. There is a mutual preparedness. is never in denial about what the kind has already defined. is one who hungers again and again with no memory of what has been eaten and digested throughout the present lifetime. to establish trust within and to build a trustworthy relationship are two separate entities. The Tao of heaven benefits and does not harm. readily accepting and willingly given. and be worthy of the trust of Action. The nature of trustworthy action is to be possessed of it. In regard to inactive acting. objectively applying it and happily suffusing with the outcome.

and ultimately dies away with it. faith is fulfilled with whatever is achievable and well aware of the uncontrollable. assures kind action. it reveals what Love is. but not what we are incapable of being. and elevates the life above and beyond its cyclical activation of birth and death. stupidity cannot comprehend. but not at all what we receive. It nestles secretly inside your pillow. it expresses selfless devotion. faith is happy with the conceivable and content with manageable. Matter cannot form without it. time cannot trace it. intelligence cannot breakthrough to an understanding of it. Faith accepts that which is present and trusts whatever has been concealed. the self experiences the sublime blissfulness within. Rational mind cannot grasp it. Faith nourishes our spirit. You may harbor without doubt.261 - . but never find the slightest trace of it.Chapter XI Faithfulness God of Our Spirit Faith is an act of total submission to and embracement of Oneness as it sways smoothly along the formation of presence. energy cannot flow without it. It lies within the devoted heart and smile of Love. God instills its bravery. but not self-sacrifice. Faith is visible when the heart is open. The Mother cannot live apart from it. Faith is essential but has no central kernel. Faith is the gift clearing the path to what we can be. Faith is omnipresent. the Child has no need to search for it. sometimes observable but without a focal point. but remains beyond the capacity of imagination. Space cannot hold it. promotes the loving activity. Virtue of Faithfulness Faith generates trust. intuitive mind has no need for it. but not what is loveable. as bright as “wireless” lightning. It is as silent as “waveless” breathing. enlivens it with worship. ensures the meaning and quality of life. yet invisible as the tears of the mourner are to the mourned. Faith is the unfolding of all that we can release. From the joint adventure on earth between the Progenitor’s penetrating . unbounded by the detransformation of yesterdays or tomorrows.

to share our love. Death is equally as meaningful as life. faith gains nothing. we are left with self-imposed isolation. Faith can never be a beneficial commodity nor a valuable possession in the mind of our ego eyes. to observe our action. and to reveal our eternal nature. deviates from nothing. When we express faith with love. Visualizing faith conjures up a stained symbol. to exchange our transcendental message. revenge is forthcoming. as we all must do. consuming dead organs and inanimate matter. to employ its service to their benefits. . Our habits and beliefs are concluded from the beginning to the end from one experiential moment to the next transitional moment in the continuum of the interval between birth and death. We treat the meaning of life as following a projected goal with the conclusive solution that death becomes the only answer. We are dying. We selfishly and mercilessly exploit our environment. They see only to capitalize on it. We have become so fixated with our quest for material gain that we fear to face God. to express our feeling. We view life in our world as a shining star moving along in one direction. Why should we bother with a life already troubled with such a meaningless solution? How can it be so meaningless and void of matter as its empty form? We seize life greedily before casting it aside to visit its twin sibling: death. a sensational feeling. the result is purposeful rejection. When we defend faith by raising the sword. Projecting faith with rationality constructs a self-defined delusion. Search for faith within belief becomes disputable. In constructing faith with words. There has always been a space reserved in our mind for God yet life is over for us. Life has become the driving force of a pursued direction. it is life in and of itself. sexual and asexual attraction abounds. Gambling our faith against life is rewarded with an exhausted corpse. It is this faceless faith that enables us to see our truth.262 - . the linguistic interpretation becomes the main attraction. In the attempt to create faith within the church. an imagined goal. a magnified pleasure. Making sense of faith brings up a consciously activated hallucination. and an illusive mind.Faithfulness light and the Great Mother’s whirling magnetism to the genetic engineering of in vitro fertilization between sperm and egg. integrates nothing. When we connect faith with action. loses nothing.

In rejecting past misconceptions our minds can become childlike once again. He may seem too demanding and concerned. nor is there any need to explain. but holds a treasure within. Before the light of Love. Recognize and hold close to the treasure within. Lao Tzu is very practical in his use of few words in his teaching.Chapter XI Beyond the Transformation of Life When we look beyond our sensational living presence. the more precious I am.263 - . Especially in the worth of speech. When the minding mind is set aside. as we are faithful. and events have their leader. It is the beginning of understanding that we cannot explain. The few who understand me. Once we come to terms with the inevitability of death our minds will loosen its struggle. Only because of prevailing ignorance I am not understood. you will succumb to exhaustion. Then God is faithful. When faith is weak. Those who are kind are the people who possess the Love within and preserve the Love without. Use acts of kindness to promote yourself. He declares that: My words are easy to understand and easy to apply. firmly entrenched beliefs. Yet no one in the world can understand them and no one can apply them. what is the use of dirt and dust? Before the ever-present self. Find something essential to do before your life is over. and is faithful in itself. When the . When Love is embraced with selfness. When we find out that belief is as powerful and useless as dismisbelief. It enhances those who are kind. where can we hide? All active expression is borne from the corresponding energy consumption of life force within self. Results speak for themselves. it becomes the pure Self. there is distrust. that very mind magically becomes faithful. our minds will become subdued. how can ragged clothing compete with its own shabbiness? Before the destruction and decomposition of the physical changing process. embraces both birth and death. yet with faithfulness he realizes that: Words have their origin. The treasure within is the inner child. The Tao of heaven is impersonal. Tao is alive within. our minds will stop clinging to long-held. If you don’t know how to preserve yourself. the God-like self. the world is faithful. the pure self. The heart is always faithful because it connects with light. what is the use of adornment? Before the truth of nakedness. So the sage wears shabby cloth.

This is the realization of Tao.Faithfulness Tao is preserved.. Those who are kind are those who have kind action and act kindly. stillness comforts the mind. Hunger is filled with the light of Love. harmony is energized. Those who are kind are those who have faith within. harmony needs no worship. all are encompassed by the faithful elevation. the faith without is neither calculation and expectation nor worship and sacrifice. It is the tears of heaven and earth. ego is transformed into the stillness of heart. and nothing else whatsoever. worship is the disguised attraction of ego. Since the harmony of Tao is beyond creation and destruction. thirst is replaced by the harmony of Tao—the sweet dew between heaven and earth. expectation is the wish of ego. Silence sets in the body. This is the Tao of Love within and without. life deathless. and the cultivation of faith. meaningless. Action needs no expectation. . the mouth speechless. We are depressed because we cannot find love—true love—either from the beauty of physical attraction or from the flowing of mental examination. Love needs no calculation. the mind becomes motionless. compassion. useless. The faith within is the power of Tao. Again. the faith in between is the harmony between ourselves and our company (love or lover). When there is Love within. the wisdom of mind.. meaningless cultivation. We are destined to remain hungry. there is enough kindness. and generosity. Through our long journey of coming and going between the wordless uttering sound Tao. and after ceaseless. and sacrifice is the threatened honor of ego. and mystery captures the spirit. the application of Action. and the tranquility of spirit. Without it. and faith is suffused. so the sweet dew is beyond life and death. without.264 - . life is gratified and exhausted. . We gratify the ego’s animated pleasure only to exhaust our own life force. the meditation of harmony. along the actionless kind action. as we do. This is God’s power within. seeking. or depressed and hungry. waveless. Calculation is the mechanism of ego. Te encompasses all. and faith needs no sacrifice. the breath voiceless. the self of male and female. the Love of Tao and the Action of kindness. before the voiced Tao of not Tao. Tao pervades. during heart expanding meditation. attractive stimulus or sexual climax. it is the power of Self. and in between.

5 Inner Alchemy of the Tao .265 - . 9.Faithfulness Fig.

The name that has been written is no longer that of eternal name. 2. Being at peace. Both are called the mystery within the mystery.Appendix I Lao Tzu’s Tao Te Ching Translated by Edward Brennan and Tao Huang Chapter 1 1. 4. It is accomplishment without claiming credit that makes the outcome self-sustaining. Everyone recognizes beauty as beauty. High and low overflow into each other. Everyone recognizes goodness as goodness. They both arise from a common source but have different names. Since evil is also there. 4. Since Being and non-being give birth to each other. They are the door to all wonders.266 - . Therefore the sage Lives in actionless engagement. Since the ugly is also there. In the world. Voice and sound harmonize with each other. 3. 3. Engaging with passion. one can see into the subtle. And preaches wordless doctrine. Long and short measure each other. The nameless is the beginning of the cosmic universe. 5. . The myriad creatures Act without beginning. Chapter 2 1. Nourish without possessing. one can see into the manifest. And before and after follow each other. Difficulty and ease complete each other. Accomplish without claiming credit. The named is the mother of the myriad creatures. 2. The Tao that is voiced is no longer that of eternal Tao.

4. 2.267 - . nothing is beyond ruling. Valley-spirit is deathless. Softening the will. For sure. 5. Husbanding into the light. Do not value rare goods and people will not steal. Tao functions in itself empty harmony. it seems to exist forever. The stronger it is activated. Do not exalt intelligence and people will not compete. this source is the very ancestor of the myriad things. 2. It treats all things like strawdogs. 2. yet inexhaustible. This whom is exceeding the Heavenly Emperor. It is called the mystical female. This always makes the knower dare not act. Chapter 5 1. Ah! Limpid.Chapter 3 1. Between heaven and earth it seems like a bellow: Empty. The sage has no benevolence. Therefore. . 3. Chapter 6 1. Being overly informed leads to exhaustion. Better to be centered. So the sage’s governing methods are: Emptying the mind. Vitalizing the stomach. the greater the output. Nature has no benevolence. This always makes people not know and not desire. Unravelling the tangles. Blunting the sharp edges. Do not display for public view and people will not desire. Is called the root of heaven and earth. When used. He treats his people like strawdogs. 3. 3. Chapter 4 1. it remains full. Strengthening the character. I do not know whose son it is. 2. Being as ordinary as the dust. The gateway of the mystical female.

For this reason. Dwelling in good places. Drawing from good sources. Chapter 8 1. Eminent goodness is like water. Conducting with good ability. Thus it is near to Tao. better to let go. the body exists of itself. Riches and royalty result in pride. Supplying from good nature. 2. Not even relying on selflessness Enables the self to be fulfilled. Beyond the body. And acting within good time. It retires to undesirable places. 4. Hence the sage. . Beyond the body. the body comes to the fore. Filling the house with gold and jade will not bring safety. Relaxing the body. it seems everpresent. 3. and earth is long-lasting. 4. Heaven is eternal. This is the Tao of heaven.268 - . it is never exhausted. What makes heaven and earth eternal and long-lasting is that they do not give birth to themselves. Hovering. Governing with good rules. Chapter 9 1. Speaking with good trust. Yet it actively competes. 2. 3. When the work is done. Hanging on to it will cause overflow.3. It is this that makes them eternal and long-lasting. the body comes to the fore. the body withdraws. Forced consent does not endure. Put to use. they bring about their own punishment. 2. There is no competition. Water is good at benefitting all things. Chapter 7 1. There is no concern.

.Chapter 10 1. Five colors blind the eyes. Clay is molded into a vessel. Yet it is the hollowness that makes the vessel useful. Any not-having makes for usefulness. Begetting and nourishing. Favor and disgrace surprise the most. 3. not for the eyes. Is this not an infant? Being clear-headed and eliminating any mystic vision. Chapter 13 1. the sage’s method is for the belly. 2. Begetting but not possessing. So. He abandons the latter and chooses the former. Windows and doors are cut out. Thirty spokes join at one hub. Value the trouble as you do the body. Is this not inactive? Opening and closing the Gate of Heaven. Enhancing but not dominating. 2. Five flavors dull the palate. Pursuing what is rare makes action deceitful. Racing and hunting madden the heart. and drawing them into Oneness. Is this not the female? Comprehending the four corners of the world.269 - . Yet it is their empty space that makes the room usable. This is Mysterious Action. Can this come apart? Gathering in Qi and making the body supple. any having makes for excess. Can even a speck exist? Loving the people and governing the country. Donning the spirit and soul. Chapter 12 1. Five tones deafen the ears. Chapter 11 1. Yet it is the emptiness inside the hub that makes the vehicle useful. So. Is this not knowledge? 2.

Full of care. 5. it is called invisible.270 - . There is nothing above it remaining to be accounted for. as one crossing the wintry stream. And losing it is also a surprise. You can be entrusted with the world. 6. As for this One. . Go before it. and no beginning can be found. If you love the body as you love the beauty of the world. it is called intangible. Ever searching for it. 7. So. Chapter 15 1. Listen to it and not to be heard. 4. Look for it and not to be seen. if you value the world as you do the body. 3 Why to “value the trouble as you do the body”? It is only because I have a body that I have trouble. Receiving it is a surprise. You can be responsible for the world. Its form is described as formless. Its state is described as no state. Reach for it and not to be touched. 2. Chapter 14 1. This is why “favor and disgrace surprise the most”. they are One. as one cautious of the total environment. This is called the principle of Tao. If I did not have a body. The ancient sages of Tao are subtle and mysteriously penetrating. and it proves endless. The most we can do is describe it: 3. it is beyond naming. where would the trouble be? 4. Their depth is beyond the power of will. It is called the vision beyond focus. There is nothing below it that has been excluded. Follow after it. Because it is beyond the power of will. These three are beyond reckoning.2. Employ the Tao of today in order to manage today’s affairs and to know the ancient past. 3. so When these three merge. Attentive. Why do “favor and disgrace surprise the most”? Favor enhances only the inferior. Thus. It returns to no-thing. 2. it is called inaudible.

This. When intelligence arises. When faith is weak. From within the murky comes the stillness. Chapter 18 1. Acting forcefully brings disaster. Stillness means returning to its destiny. Simple. excess is undesirable.Reserved. 2. Regal is heaven. The next down are feared. Chapter 16 1. like uncarved wood. Knowing the steadfast implies acceptance. Results speak for themselves. 3. Impartial is regal. All things under heaven flourish in their vitality. Concentrating on the central stillness. The eminent has consciousness of self. To know steadfastness means enlightenment. Heaven is Tao. Magnificent. Desiring no excess. there is distrust. Tao is beyond danger even when the body perishes. From this I observe their returning. like mud. Acceptance is impartial. 3. 4. The feminine enlivens with her milk. Especially in the worth of speech. Reaching the ultimate emptiness. Yet each returns to its own root. This is stillness. At the bottom is the source. Opaque. Chapter 17 1. There is benevolence and righteousness. work is completed without exhaustion. Not to know steadfastness is to act forcefully. When the Great Tao is abandoned. like a valley. as when confronting a marsh. The next down are loved and praised. 5 Keeping such a Tao. Spread open. . 2. people call me Nature.271 - . as one who is a guest. All things work together. Returning to its destiny is steadfastness.

. I am a fool at heart. arises patriotism. Unnoticed in the depth of the sea. comes about filial piety. Chapter 20 1. there is disharmony in the family. Like a baby who does not yet. the country is in big trouble.There When There When There is a great deal of manipulation. People of affairs are bright and intelligent. I alone maintain the living essence within. Get rid of skill. Reaching the climax of romance. These three are inadequate. Ordinary people are productive. 7. and People will return to filial piety and kindness. 4. abandon justice.272 - . and Thieves will disappear. Chapter 19 1. Observe the plain and embrace the simple. People of affairs are cunning and clever. 2. So just let things be. Eating delicious food. I am desireless and without anticipation. I alone am unintelligent. entering the abyss beyond the point of no return. Ordinary people are fulfilled. What one fears is what he cannot help but fear. I alone am dull and unsophisticated. as a water droplet is to the spring. Get rid of wisdom. 6. 3. abandon profit. Get rid of learning and worry will disappear. Gathering energy together. 3. 5. One is in the wilderness without central ground. Looked for in an endless horizon. Ordinary people have more than enough. Get rid of benevolence. Do not think much and do not desire much. How much difference is there between yea and nay? How much difference is there between beautiful and ugly? 2. abandon intelligence. and People will benefit a hundredfold.

From now to the days of old. and retain integrity. 8. In the depths of whirling. there is stillness. Boundless and unfathomable. It results in disgust. He who builds himself up does not endure. 2. Therefore the sage holds oneness as the shepherd of the world. The hollow enables the plentiful. Yield. In its center there is an object. By taking my sustenance from the mother source. Embryonic and dark.273 - . Chapter 22 1. He who displays himself is not seen. In the sense of Tao. Those who desire will not endure. . Chapter 21 1. 3. I want to be wholly different from everyone else.I alone stay with a unitary source. How do I know the source of all beginnings? From this. The old gives way to the new. In its center there is form. He who lashes out does not succeed. Its name never dies. The marks of profound action follow only from the Tao. He who justifies himself is not understood. as if stubborn. Chapter 23 1. Excess breeds confusion. Because it creates all things in their beginning. 2. In its center there is trust. The essence is very pure. 3. The substance of Tao is boundless and unfathomable. This is said to be eating too much and acting too much. In its center there is essence. Those who boast of themselves lose their stance. The small allows for increase. Unfathomable and boundless. 2.

He who does not lash out succeeds. So the old saying. and retain integrity. What makes this so? 3. the Tao becomes action. 2. Great refers to the symbol. Uniting with action. But when rightly understood. Silent and void. Earth is great. He who does not display himself is seen. Chapter 25 1. Kingship is great. I do not yet know its name. What is remote refers to returning. integrity returns. The symbol refers to what is remote.274 - . 2. These are the four great things in the world. Tao is great. Heaven is great. Chapter 24 1. Therefore. Humankind takes its origin from earth. He who does not build himself up endures. I call it Tao. 3. Uniting with loss.competitive. “yield. the Tao becomes loss. Natural speech consists of few words. So the person who works according to Tao unites with Tao. It was born before heaven and earth. without territory. Only the spirit of noncompetition makes things non. Gusty winds do not last all morning. Standing alone. 5. Heaven and earth will not last forever. In the same way he unites with loss. . How could a human being last! 4. In the same way he unites with action.3. Matter is formed from chaos. He who does not justify himself is understood. Able to be mother to the world. Cloudbursts do not last all day.” is but a few words. With reluctance I deem it to be Great. 4. 4. 5. Kingship is one of them.

Earth takes her origin from heaven. the eternal action abides. Chapter 26 1. No need to love the resources. No need to honor the teachers. Being careless loses the foundation. A good traveller leaves no tracks. A good knotter does not use binding. Though knowing this is a great paradox. yet it cannot be undone. the sage is good at his earnest demands upon people. He remains clearminded. Therefore. The heavy is the root of the light. the noble person will travel all day without leaving his seat. 2. 3. Understanding the pure and holding on to the impure . Knowing that the eternal action abides is to return to childhood. yet it cannot be opened. It is the subtle principle. No talent is wasted. Heaven takes its origin from Tao. This is called being in the tow of enlightenment. A good doorkeeper does not lock. How could the king of myriad chariots treat his body with less care than he gives the country? 4. Chapter 28 1. Being restless loses mastery. So no one is left out. 3. 2. Understanding the male and holding onto the female Enables the flow of the world. A good speaker is without flaw. Everything that is bad becomes a resource for the good person. Though the center of the highest authority. And surrounded by luxury. And it ensures the good person. Thus. This being the flow of the world. For everything that is good is the teacher of the good person. 4. 2.275 - . A good planner does not calculate. Tranquility is the master of the restless. Chapter 27 1. Tao takes its origin from Nature.

2. Do not employ the army as the power of the world.276 - . Either heats or chills. Being good has its own consequence. Where the army has marched. multiplicity.Enables the cleansing of the world. Achieving without bragging. 3. Being the formation of the world. Achieving without damage. This simplicity takes shape as a mechanism. it returns to simplicity. The sage makes it the head ruler. Chapter 29 1. Achieving without arrogance. 3. Achieving without taking ownership. When ongoing action suffices. 2. Understanding the white and holding on to the black Enables the formation of the world. Those who hold on to it will lose it. Dying young is “Not-Tao”. Using the Tao as the rule for governing the people. Matter becomes strong. extravagance. 4. The sacred mechanism of the world cannot be manipulated. This is called achieving without force. Either enhances or destroys. 4. Great ruling never divides. I see that those who want to take over the world and manipulate it do not succeed. 4. it returns to the infinite. For this is likely to backfire. Matter Either leads or follows. When ongoing action does not stray. ongoing action does not stray. 3. So the sage abandons extremes. Either strengthens or weakens. then old. ongoing action suffices. 5. thorns and briars grow. With the cleansing of the world. Which cannot be seized by power. Chapter 30 1. This is called “Not-Tao”. . Those who manipulate it will fail.

So those who have ambitions cannot rest. Chapter 32 1. Everything becomes self-sufficient. The bad inclines to the right. So the army is not the nobleman’s weapon. As a mechanism of bad luck. 4. Tao is to the world As the rivers are to oceans and seas. Once it exists. Then the best way is to use it quickly and destructively. If lords and rulers can hold on to it. Victory is celebrated as a funeral service. 2. stop speaking of it. At the outset. The good inclines to the left. And the commander on the right side. 3. people will naturally become equal. Those who enjoy killing people do not attract the favor of the world. 3. After killing the people. In a manner of speaking.Chapter 31 1. He uses it only as the last resort. To take delight in it is to enjoy killing people. . Heaven and earth combine and allow sweet dew. Without rules. the rule must be expressed. To know others is to be knowledgeable. 2. Thus the intelligent officer stays on the left. The army is the mechanism of bad luck. The result of not speaking of it is to eliminate danger. every one stands in mourning. Chapter 33 1. Therefore the nobleman takes his place on the left side. Speaking in an image of sadness. The army commander stays on the right. To know oneself is enlightenment. 5. Tao is eternally nameless.277 - . 6. 4. 5. Do not enjoy this. To master others is to have strength. Though simplicity is small. The elements of the world may oppose. The world cannot treat it as subservient.

but it is not exhausted.278 - . Chapter 36 1. You must first let it expand. Enjoying greatly the music and food. . So it is forever desireles. It operates on both the left and the right. Look. To die. When you want to eliminate something. 2. When you want to weaken something. The whole world carries on. When the Tao is spoken forth plainly It has no flavor at all. Yet there is no claim of ownership. 3. On and on without doing harm. This can be called small. but that is not sufficient for hearing. but that is not sufficient for seeing. All things return. This can be called great. 3. Use it. is to be immortal. As the Tao is all-pervading. To know what is sufficient is to be rich. Chapter 35 1. The sage accomplishes greatness in not acting great. 2. Listen. It does not proclaim its own existence. Success is consequent to all affairs. Not to lose one’s substance is to endure. To act with determination is to have will. Being happy at peace. Thus can he accomplish what is great. but not be forgotten. All things return. 2. Holding on to the great Symbol. 4.To master oneself is to be powerful. You must first enable it. Chapter 34 1. When you want to constrict something. Yet there is no claim of ownership. Travellers stop by.

All things would evolve of themselves. Eminent humanness engages. It becomes justice.You must first allow it. 2. You must first let it be. If lords and rulers would abide by it. When you want to conquer something.279 - . Tao is eternally nameless. Propriety is the veneer of faith and loyalty. I. . Yet nothing is left unfulfilled. 2. When eminent righteousness engages. When Tao is lost. It reduces the results of engagements. but does not respond adequately to situations. then. When justice is lost. It becomes propriety. Heaven and earth regulate themselves. For that reason it is frustrated. The weak overcomes the strong. Suffusing with nameless simplicity is eliminating humiliation. 3. 2. It becomes benevolence. peace arises. When benevolence is lost. When Action is lost. suffuse this with nameless simplicity. Fish cannot live away from the source. Inferior action never stops acting. This is called the Fine Light. Without humiliation. What evolves desires to act. It becomes Action. The sharp weapon of the nation should never be displayed. For that reason it is inactive. For that action it is active. Chapter 38 1. Eminent action is inaction. 4. Eminent action is disengaged. Chapter 37 1. Eminent justice engages. Yet nothing is left unfulfilled.

Chapter 40 1. This is why the lords and rulers call themselves widows and orphans without support. Without preference. the aphorism that suggests the way is: Knowing the Tao seems costly. 7. Dwells in the essence rather than the vain display. 4. 3. By attaining Oneness. . valleys are liable to dry out. They practice it faithfully. By attaining Oneness. Without its quickening. earth is liable to erupt. Without such ridicule. earth is at peace. Without its clarity. Foresight is the vain display of Tao. the king puts order in the whole world. it would not be Tao. Being is as resonant as Jade and as gravelly as stone. 7. heaven is liable to explode. Much praise amounts to no praise. Without its peace. the king is liable to fall. the man of substance Dwells in wholeness rather than veneer. Chapter 39 1. the spirit is liable to die out. 3. Without its fullness. It seems that they practice it. When average persons hear of Tao. Therefore. Is this is not the root of being humble? 6.And the forefront of troubles. and it seems they do not. Thus. The high is founded upon the low. All these result from Oneness. He rejects the latter.280 - . the spirit is quickened. the valley is filled. By attaining Oneness. They ridicule it. And the forefront of foolishness. 6. 5. Without proper esteem. and accepts the former. Esteem is rooted in the humble. Entering Tao seems like retreating. By attaining Oneness. 2. When eminent persons hear of Tao. 2. 5. heaven is clear. Those from the past have attained Oneness. By attaining Oneness. When inferior persons hear of Tao.

2. The great square has no angles. I would use this as the father of teaching. All things carry yin and embrace yang. Vast action seems yielding. Chapter 42 1. Complete understanding resembles being disgraced. The great talent matures late. Eminent action is like a valley. Those who excel in strength do not prevail over death. Being is born of non-being. The great voice sounds faint.281 - . 3. The Tao is praised but is unnameable. But lords and rulers name themselves these. Do not seek gain from losing. 6. Only Tao is good at beginning and good at completion. What people teach. The great image has no form. One gives rise to two. Non-being enters where there is no room. Chapter 41 1. Tao gives rise to one. What is softest in the world penetrates what is hardest in the world. 3. 4. Chapter 43 1. Tao functions by weakness. From this I know the riches of non-action. 4. All things under heaven are born of being. 5. nor loss from gaining. Two gives rise to three. Tao moves by returning. Pure integrity seems perverse. What the world hates is the widow and orphan without support. Wordless teaching and the riches of non-action is matched by very little in the world. 2. Drawing chi together into harmony.Becoming equal with Tao gives birth to paradoxes. . 2. Action that builds up seems remiss. after discussion becomes doctrine. Three gives rise to all things.

the name or the body? Which is worth more. Grand straightforwardness seems bent. When there is Tao in the world. Knowing that sufficiency is enough always suffices. to gain or to lose? 2. There is no fault greater than wanting to possess. Extreme fondness is necessarily very costly.Chapter 44 1. In order to know the Tao of heaven. Grand fullness seems empty. the war horse flourishes in the countryside. Without Tao in the world. This can lead to a longer life. 3. 2. yet its use is never exhausted. accomplishes without acting. Chapter 46 1. the less you know. There is no crime greater than fostering desire. Grand surplus seems deficient. do not peer through the window. 2. Which is more cherished. The further out you go. work horses are used to fertilize the land. There is no disaster greater than not knowing when there is enough. The more you cling to. do not step outside the door. the body or possessions? Which is more beneficial.282 - . the more you lose. . So the sage knows without moving. yet its use never comes to an end. Grand perfection seems lacking. 3. 2. Activity overcomes cold. So knowing what is sufficient averts disgrace. identifies without seeing. Peace and tranquility can be the measure of the world. Grand skill seems clumsy. 3. Knowing when to stop averts danger. Stillness overcomes heat. Chapter 47 1. In order to know the world. Chapter 45 1.

. He is also trustworthy to those who are not trustworthy. there is never enough of it to manage the world. As soon as there is engagement. 2. Hearing the Tao brings a loss day by day. He is also kind to those who are not kind. It is the kindness of Action itself. yet everything is done. The sage is always without his own mind.283 - . Chapter 49 1. Inaction results. He uses people’s minds as his mind. He is trustworthy to those who are trustworthy. 2. He is kind to those who are kind.Chapter 48 1. It is the trust of Action itself. Losing more and more until inaction results. Managing the world always involves non-engagement. Having a zest for learning yields an increase day by day.

284 - . The companions of death are three and ten. It enlivens without possessing. When you have the mother. For the world. It acts without relying. The soldier has no place to thrust his blade. the sage keeps the mind simple. The world begins with the mother as its source. all things worship Tao and exalt Action. Mechanism completes. Such is called mystic Action. the sage inhales. The tiger has no place to drag its claws. The rhino has no place to dig its horns. 4. 3. 4. 2. That people live their active life necessarily leading to the ground of death is three and ten. 5. . 2. Chapter 50 1. While the sage always smiles like a child. develops and cultivates. Matter forms. In the world. All people are fixated on the ears and eyes. As a matter of fact. 2. We live. Chapter 52 1. Why so? it is the nature of life itself. Tao enlivens. but always arise naturally. not avoiding rhinos and tigers. raises and sustains. 3. we die. 5. The companions of life are three and ten. Chapter 51 1. For that reason. Action nourishes.3. The worship of Tao and exaltation of Action are not conferred. Why is this so? Because they have no place to die. Entering battle without wearing armaments. 4. Walking through. integrates and completes. you know the son. Tao enlivens and nourishes. I hear of those who are good at preserving their lives. It develops without controlling.

Their bounty suffices but they continue to steal. Seeing what is small is discernment. This is opposite of Tao. I have the knowledge to walk in the great Tao. Without losing the center of the body is called penetrating the eternal. They wear the magnificent clothing. Cultivate the world. 3. The only fear is what is other than that. there is no harm. The great Tao is quite smooth. Using the light enables one to return to discernment. Cultivate the self. Preserving subtleness is strength. The court is so busy legislating that the fields go uncultivated and granaries are all empty. the Action is all-pervading. Sons and grandsons worship unceasingly. Treat the family by the standard of family. the Action endures. return to preserve the mother. . Cultivate the family. life cannot be preserved. girdle the sharp swords. Treat the community by the standard of community. yet people prefer a short-cut. When opening the mouth and pursuing your affairs. the Action is fruitful. Although the body dies.285 - . the Action is plentiful. What is well-built is not pulled down. 3. Treat the self by the standard of self. 3. Cultivate the nation. and the Action is pure. By closing your mouth and shutting the door. Treat the world by the standard of world. Chapter 53 1. there would be no wearing down of life. Treat the nation by the standard of nation. 4. Cultivate the community. Chapter 54 1. 5. 2. 2. 4. What is well-fastened is not separated. How do I know how the world is such? Thus.When you know the son. They are gorged with food and possess many brides. Through discrimination.

4 You are not intimate by acquiring it. You do not profiting by acquiring it. Without knowing the union of male and female. yet its grasp is firm. Its bones are soft and its sinews supple. . As ordinary as dust. Using unexpectancy to conduct the battle. You are not distant in not acquiring it. Action in its profundity is like a newborn baby. 3. Shut the door. do not know. Merge into light. Using disengagement to take over the world. This is “Non-Tao”. Its harmony comes to the point. This is called mysterious sameness.286 - . Generating vitality through mind is strength. 2. Its vital essence comes to the point.Chapter 55 1. Close the mouth. Enhancing life is equanimity. 2. When things reach their climax. Unravel the entanglements. Blunt the sharpness. You are not disgraced by not acquiring it. Poisonous insects and venomous snakes do not sting it. Crying all day. “Non-Tao” dies young. This enables the nobility of the world. Knowing harmony is discernment. Chapter 57 1. 3. Chapter 56 1. Predatory birds and ferocious animals do not seize it. 4. Using the right lawfulness to govern the country. Those who know. You do not lose it by not acquiring it. 3. its organs become aroused. its voice never becomes hoarse. You are not ennobled by acquiring it. Harmony is eternal. Those who say. they are suddenly old. 5. do not say.

existing from its source. Pre-empty measures mean a great accumulation of Action. Be rounded without cutting. . people remain simple. The more destructive weapons people have. When no-boundary is known. The country. Only frugality enables the pre-empty measures. people are sincere. Be straightforward without trapping. the state is decisive. So. the poorer people will be. the more thefts there will be. No-boundary is known. people organize themselves lawfully. When the government is intrusive. When nothing needs to be conquered. Disaster is what fortune depends upon. Be compatible without puncturing. people transform themselves. Justice tends towards the extreme. the more chaotic the nation will become. The more rules and demands that flourish. When I choose non-desire. people enrich themselves. 4. Be bright without dazzling. Kindness tends towards evil. Chapter 58 1. can endure. Who knows a final outcome? 3. For governing people and serving the heaven. Fortune is what disaster subdues. 2. People have been familiar with this for a long time. 3. The more know-how people have. When I abide in stillness. The more prohibitions there are in the world. There is no right lawfulness. Therefore the sage says: When I am inactive. nothing is better than frugality. Chapter 59 1.287 - . When the government is silent. it allows the country to exist. the more bizarre things will appear. How do I know this is so? Thus. When I am disengaged.2. A great accumulation of Action leaves nothing to be conquered. 2. 4.

If Tao is utilized to manage the society. Chapter 61 1. Tao is the conductor of all things. its ghost will not become spirit. Not only does the spirit harms not the people.3. The protector of the bad. This is the Tao of having a deep root. a strong stem. 3. 2. Being a small nation only seeks people’s business. The mother is always tranquil and overcomes the male by her tranquility. a long life and an enduring vision. why reject them for it? 4. The reason why this is valued of old is. Chapter 60 1. is taken over by a great nation. 2. A small nation. and it allows forgiveness of wrong. 6. it is most valuable to the world. but that the sage is harmless. after the crowning of the emperor comes the appointing of three administrations. 5. A great nation flows downwardly. 2. It allows having without asking. Being presented with jade in front of the team of four horses is not better than sitting and entering thus.288 - . Not that ghost is not spiritual. they are united in Action. Therefore. Beautiful words can advertise well. 3. and the integration of the world. As those two cause no harm. Chapter 62 1. 4. Being a great nation only desires to unify the people. but the greater is being lower. Thus. A great nation relies on a low position to take over a small nation. it is the mother of the world. so she benefits the world. 3. As for those who conduct the bad. but that the spirit harms no people. Governing a large country is like cooking a small fish. Noble conduct brings praise to people. The treasure of the good. Chapter 63 . They both get what they want. being in a low position. 5. So being lower allows taking over or being taken over.

Not clinging. through extreme trials. encounters no difficulty. 2. Rather they made them simple.1. Thus the sage. What makes it the hardest to govern the people is what they . Savor non-flavor. It is on that account that the sage desires not to desire and does not value goods that are hard to get. The common people’s engagement in affairs fail prior to success. What is fragile is easily broken. 2. A nine-story-building rises from a clod of earth. 2. Thus. What is easy necessarily entails difficulty. Effect what is great while it is small. 3. he accomplishes what is great. So the sage. 7. The greatest things in the world are done while they are small. So the saying goes. Those who cling to it lose it. he does not lose. Seek what is difficult with ease. 7. 4. Engage in non-affairs. Chapter 65 1. through non-action. not by daring. 4. does not fail. The most difficult things in the world are done while they are easy. to impose action. Regulate it before it becomes chaos.” 8. A thousand-fathoms begin with a single step. are all being done through Action. reward or punishment. Large or small. He learns not to learn and restores the common people’s losses. Those who impose action upon it will fail. Do non-doing. He is able to support the nature of all things and. then the affairs will not fail. 6. It is easy to sustain what is at rest. What is minute is easily dispersed.289 - . 3. Facile promises necessarily result in little trust. “Give as much careful attention to the end as to the beginning. many or few. 5. 5. 6. Chapter 64 1. The sage never plans to do a great thing. Act upon it before it exists. It is easy to plan for that of which there is not even a sign. A massive tree grows from a little sprout. Those who practiced Tao in olden times did not enlighten people.

2. his speech is down to earth. 4. Mystic Action is deep and far-reaching. Appreciating the cloth. Delighting in customs. knowledge itself is the Action of the country. since the sage wants to elevate the people. Chapter 66 1. Let people return to: Use the technique of knotting the rope.already know. That is why they have the capacity for kingship over all valleys. Since he does not rely on competition.290 - . So that when he is at the front. 5. he positions himself at the back. people do not feel pressure. Chapter 67 (Ch. 80) 1. Always realize that these two are the model for ruling. 2. but they are not used. Weapons are far more numerous than the people. people do not harm him. It is the opposite of matter. Though there are carriages and boats. A small country has few people. Enjoying the food. 3. 3. . 3. Let people be serious about death and enjoy a long journey. using knowledge to govern the country. So. Always be aware that this model is the mystic Action. The reason why rivers and seas have the capacity for kingship over all the valleys is that they excel in lowliness. Not using knowledge to govern the country. Thus. 4. Since the sage wants to advance the people. It becomes most difficult to govern people because of their knowledge. The whole world supports him untiringly. the world has nothing with which to compete. they are not useful for travel. When he stands above. The neighboring countries are in sight. Only thus does it approach the Great Harmony. Settling into their living conditions. knowledge itself becomes the thief of the country.

81) 1. Frugality enables abundance. it becomes small. There is appearance alone without substance. The sage does not collect. This means no-life. People grow old and die without interference from each other. 2. Being a good warrior does not entail power. Chapter 68 (Ch. As soon as he gives to others. Being without parallel is what enables greatness. The know-it-all knows nothing. Trustworthy words are not beautiful. he has more. Everyone in the world says I am great. Third is to not dare act in front of the world. .The sounds of dogs and chickens are heard. 3. Not daring to act in front of the world enables the mechanism to endure. it always relies upon compassion. So the Tao of heaven benefits and does not harm. A good fighter is not angry. Today there is courage without compassion. The Tao of human-kind exists and does not compete. There is abundance without frugality. 2. If there is a long standing parallel. I always have three treasures: First is compassion. 5.291 - . he has more. Over-indulgence is not kind. 6. great without parallel. Second is frugality. As soon as he exists for others. 4. The knower does not know everything. Kindness is not over-indulgent. Chapter 69 1. So compassion enables courage. When the heaven establishes itself. One who is good at overcoming the enemy does not contact him. Chapter 70 1. Through compassion: fight and win. defend and be secure. 3. Beautiful words are not trustworthy.

2. Yet no one in the world can understand them and no one could apply them. So the sage wears shabby cloth. By not holding on to an enemy. 4. 3. So the sage’s being without sickness is that he knows sickness as sickness. and events have their leader. 2. is called the Action of non-competition. Chapter 73 1. it says: I dare not be the host. . The few who understand me. it will be a great fear. I dare not advance an inch. Therefore the sage is self-aware but not introspective. there is no boredom. he is without sickness. Not constraining the living environment. When opposing armies clash. He has self-respect but does not price himself. 4.292 - . Knowing that you don’t know (everything) is superior. Because we do not get bored. They do not get bored by life. Having no enemy almost destroys my treasure. but holds a treasure within.One 2. but rather a guest. This This This who is good at leading people acts humbly. 3. People are fearless before the power. there is no enemy. Thus. 2. the more precious I am. but rather retreat a foot. There is no disaster greater than having no enemy. There is a saying on using military force. My words are easy to understand and easy to apply. This is called performing without performing. Words have their origin. 2. Chapter 74 1. is called the Ultimate as old as heaven. rolling up one’s sleeves without showing the arms. Only because of prevailing ignorance that I am not understood. If fear arises. is called leading people. Not knowing that you don’t know (everything) is a sickness. those who cry win! Chapter 72 1. Chapter 71 1. 3.

He rejects one and takes the other. Only those who are not slaves to life are wise to the value of life. When they die. they are soft and gentle. how can killing be used as a threat? Whenever people are afraid of death and are acting contrary. This is the reason for starvation. This is why they are not serious about death. When myriad things. Good at strategizing while fighting. 2. Appearing without being asked. Chapter 75 1. When people are born. Good at responding without speaking. Whenever people are unafraid of death. they are stiff and callous. 2. 2. Yet nothing slips through. Courage not combined with daring promotes life. they are soft .293 - . Chapter 78 1. Who knows the reason for what heaven hates? 4. The net of heaven is broad and loose. they are the best qualified to be executioners. This is like doing carving for a master craftsman. grasses and trees. how could one’s hand not get cut? Chapter 77 1. This is why they are hard to govern. 3. The reason people are not serious about death is because they seek the burdens of life. Courage combined with daring promotes killing.4. These two can be either beneficial or harmful. The reason people are starving is because the government taxes too much. are born. The Tao of heaven is Good at winning without fighting. I will catch and kill them. 5. who else can act so? When people are absolutely afraid of death but perform killing. 2. Chapter 76 1. Doing the carving for a master craftsman. The reason people are hard to govern is because their leaders are actively engaged.

Whoever can bear the misfortune of the world is the ruler of the world. 2. Using weakness overcomes strength. Nothing in the world is softer and more supple than water. Reconciling a great hatred necessarily entails unsolved hatred. When they die. without desire. but no one can apply it.and tender. . that the wise see. Softness and suppleness stay above. Using nothingness simplifies. Truthful speech seems paradoxical. 3. 3. So it is a saying of sages that: Whoever can bear the disgrace of the country is the ruler of the country. It is thus. So stiffness and power stay below. Using water overcomes hardness. 3. When confronting strength and hardness nothing can overcome it. Softness and suppleness are the company of life. The high bends down. There is no one in the world who does not know it. The surplus decreases. 5. The Tao of heaven is like drawing a bow. Chapter 79 1. Accomplishes without holding on. A stiff tree will break. Chapter 81 . So the Tao of heaven reduces what is surplus and enhances what is insufficient. Who can use the surplus to benefit the heaven? Only those who possess Tao. So stiffness and callousness are the company of death. 4. they are withered. Insufficiency is supplied. 2. The low rises up. 4. How can this be kindful? 2. So the sage honors the left-hand tally but does not blame people.294 1. 4. The powerful army will not win. So the sage Exists without ownership. Chapter 80 1. The human Tao reduces what is insufficient and caters to the surplus.

Fu 7.Appendix II I Ching Hexagrams and Wilhelm’s Chinese Name Translations A Decadic system B Binary system* C Hexagram of the I Ching with number. “Two Letters on the Binary Number System and Chinese Philosophy”. Chen E The Receptive Return The Army The Approach Modesty Darkening of the Light Pushing Upward Peace Enthusiasm The Arousing . Wilhelm’s translation Table according to the book: Leibniz G. Yu 51. Ming I 46. sign and R. Shih 19. W. Wilhelm’s translation D Chiness name of hexagrams E R. T’ai 16.295 - .. K’un 24. A 0 1 2 3 4 5 6 7 8 9 B 000000 00000L 0000L0 0000LL 000L00 000L0L 000LL0 000LLL 00L000 00L00L C D 2. Ch’ien 36. Sheng 11. Lin 15.

Hsiao Kuo 55 Feng 32. Chi Chi 48. Ta Chuang 8. Hsieh 54.296 - . Chun 29. Kan E Deliverance The Marrying Maiden Preponderance of the Small Abundance Duration The Power of the Great Holding Together Difficulty at the Beginning The Abysmal Limitation Obstruction After completion The Well Wanting (Nourishment) Gathering Together Following Oppression 10 00L0L0 11 00L0LL 12 00LL00 13 00LL0L 14 00LLL0 15 00LLLL 16 0L0000 17 0L000L 18 0L00L0 19 0L00LL 20 0L0L00 21 0L0L0L 22 0L0LL0 23 0L0LLL 24 0LL000 25 0LL00L 26 0LL0L0 . Chien 63. Pi 3. Ts’ui 17. Chieh 39.A B C D 40. K’an 60. Hsu 45. Ching 5. Sui 47. Heng 34. Kuei Mei 62.

The Lake Influence Revolution Preponderance of the Great Breakthrough Splitting Apart The Corners of the Mouth Youthful Folly Decrease Keeping Still Grace Work on What Has Been Spoiled The Taming Power of the Great Progress Biting Through Before Completion Opposition 27 0LL0LL 28 0LLL00 29 0LLL0L 30 0LLLL0 31 0LLLLL 32 L00000 33 L0000L 34 L000L0 35 L000LL 36 L00L00 37 L00L0L 38 L00LL0 39 L00LLL 40 L0L000 41 L0L00L 42 L0L0L0 43 L0L0LL .A B C D 58. Ku 26. Po 27.297 - . Kuai 23. Ta Kuo 43. Shih Ho 64. Meng 41. Chin 21. Ken 22. I 4. Hsien 49. K’uei E The Joyous. Ta Ch’u 35. Pi 18. Sun 52. Wei Chi 38. Tui 31. Ko 28.

Huan 61. Wu Wang 6.A B C D 46. Ting 14. Chien 37. Tun E Pushing Upward The Clinging. Sheng 30. Kuan 42. I (Yi) 59. Sung 10. Fire The Caldron Possession in Great Measure Contemplation Increase Dispersion Inner Truth Development The Family The Gentle The Taming Power of the Small Standstill Innocence Conflict Treading Retreat 44 L0LL00 45 L0LL0L 46 L0LLL0 47 L0LLLL 48 LL0000 49 LL000L 50 LL00L0 51 LL00LL 52 LL0L00 53 LL0L0L 54 LL0LL0 55 LL0LLL 56 LLL000 57 LLL00L 58 LLL0L0 59 LLL0LL 60 LLLL00 . Lu 33. Chia Jen 57. P’i 25.298 - . Sun 9. Ta Yu 20. Chung Fu 53. Li 50. Hsiao Ch’u 12.

T’ung Jen 44. Chi’en E Fellowship with Men Coming to Meet The Creative 61 LLLL0L 62 LLLLL0 63 LLLLLL .A B C D 13.299 - . Kou 1.

300 - ..

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