Door to All Wonders
Application of the Tao Te Ching

Mantak Chia

Tao Huang

Edited by:

Dennis Huntington


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.



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


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 ...........................................................

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


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


................. Wisdom of an Old Boy................................................................................................................................................................................................................................. Richness of Frugality ................ Humiliation ............................................................................. Uplifting Te .................................................................................................................................................................... Nature of Cultivation.............................................. What is a Sage? ................................................................. Xian ....................................................................... Pursuing the Tao .............................................. Use of Language................. 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- ..................................................... Shan ...........................The Only Measurement ................................................................................................................................ Suffusion of Self.................................................................................. Wu Wei ........ Accumulation of Kind Action ..................................................... Capacity of Kind Action ................................................................................................................................. Equilibrium of Kind Action ....... Capacity of Natural Rejuvenation... Ji Te ....... Sage’s Physical Condition............................................ Nature of Kind Action .................. Accumulation of Te ............................................................... Sage’s Mental Condition ................. What is Kind Action?...................... Chapter VI Uplifting Te............................... Quality of Sage’s Life................ Entering the Mystical Te .................................... On Water .................................. Calming the Mind ......... Cultivation upon Kind Action .........................Contents Chapter V World of the Sage...... Kind Action ..................................................................................................................................................................................................................................................................................................................... Non-Dualistic Mentality ........................ Embracing the Simplicity .... Wu Zheng .........................................................................................

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

......................................................... 239 Appendix I Lao Tzu’s Tao Te Ching ................ 232 Speechless Action ........................ 237 Virtue of Faithfulness . 271 Universal Tao System Overview............................. 225 Initiative Engagement of Faithfulness: Speech ..... 228 Nature of Speech ............................................................................. 230 Quality of Speech ....... 235 Way of Trustworthiness ......... 237 God of our Spirit ........................................................................................................................ 233 Trustworthiness .............................................................................................................................................................. 236 Faithfulness ...................................... 242 Appendix II Binary System and I Ching ......... Overview 1—35 -9- ...................................................................................................................................................Contents Chapter IX Faithfulness............ 235 Mechanism of Trust ..... 235 Establishing a Trusting Environment ........................................................................ 228 Character of Speech . 237 Beyond the Transformation of 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. enhanced by his study of other disciplines. Since childhood he has been studying the Taoist approach to life.10 - .

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

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

Romanian. . Japanese. Slovenian. German. Portuguese.2001 Door of All Wonders co-authored with Tao Haung . Polish. Wei .2000 Multi-Orgasmic Couple co-authored with Douglas Abrams 2000 .published by Harper Collins Cosmic Healing I .1990 Chi Nei Tsang: Internal Organ Chi Massage . Danish. Bulgarian. Hebrew. Dutch.1986 Bone Marrow Nei Kung .published by Harper Collins Tao Yin .1983 Taoist Secrets of Love: Cultivating Male Sexual Energy co-authored with Michael Winn .About the Aithors Master Mantak Chia has previously written and published these twenty-three Universal Tao books: Awaken Healing Energy of the Tao . Czech.1984.1986 Healing Love Through the Tao: Cultivating Female Sexual Energy .1999 Chi Nei Tsang II . U. Korean.1989 Fusion of the Five Elements I .1990 Awaken Healing Light of the Tao . English. Taoist Ways to Transform Stress into Vitality -1985 Chi Self-Massage: the Tao of Rejuvenation .1993 The Inner Structure of Tai Chi co-authored with Juan Li 1996 Multi-Orgasmic Man co-authored with Douglas Abrams 1996 .2002 Many of the books above are available in the following foreign languages: Arabic. Hungarian.1986 Iron Shirt Chi Kung I . Serbo-Croatian.2002 Elixir Chi Kung . Italian. Indonesian.13 - . Spanish and Turkish editions are available from the Foreign Publishers listed in the Universal Tao Center Overview in the back of this book. Lithuanian.2001 Cosmic Healing II co-authored with Dirk Oellibrandt . Malaysian. Greek. French.2001 Sexual Reflexology co-authored with W. Russian.

and the teachings of the eight spiritual meridians. and healed his physical problems. While visiting the United States at the age of 24 on an exchange program. In previous incarnations he was twice a Buddhist and spent two lives as a native Indian spiritual practitioner. He may be contacted by email: taohealing@aol. 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. Valley Spirit. Ohio 44107 USA . on the winter solstice of 1988.14 - . He began chi kung practice during his teenage years. His biography was recently published (2000) in the Ways of Spirit. he was ordained into the 26th lineage of the Dragon-Gate School. He is now a Taoist practitioner managing his Tao Healing Arts center in Lakewood. But instead. the Complete Teachings of Lao Zi. he had his heart-sealed awakening through Lao Tzu to live and preach Taoism in the West.About the Aithors Tao Huang Tao Huang was born and grew up in Dingxi (Settling West) County in Northwest China.com Telephone: (216) 521-9779 Mail: Tao’s Healing Art 14419 Detroit Ave. such as Christianity and Buddhism. and received the teachings of talisman. He is currently working on the Taoist Trilogy. Later. He is the author of Laoism. Ohio. Qi and Shen. Lakewood. right after the Cultural Revolution. Jing. and mystic practice. After returning to China a year later. Yellow Court. inner alchemy. Tao Huang was destined to be a healer or shaman according to the prophesy revealed in his family graveyard. he searched for a temple to begin his Taoist pursuits. he found Taoism among other spiritual disciplines.

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


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
- 16 -


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
- 17 -


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
- 18 -


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.
- 19 -


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.

- 20 -


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
- 21 -

cast your eyes upon your hungry souls.22 - . the messages in the teaching will shine upon you. It is the key to the Door of All Wonders—open to those who wish to step into the mystery of life and beyond. his words are now our words. “Emptying the mind” requires a complete realization of self and society before the mind can become tranquil and return to its infantile stage. “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. and talking back and forth dreamingly between your true self and God. As you go through the book. the Text always alive and Lao Tzu always smiling like a child. What transmission you will receive depends on how your heart is driven by your faith. vitalizing the stomach. “Vitalizing the stomach” is filling the stomach with purified Chi. . “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. And finally. By presenting the four techniques in Chapter III—“emptying the mind. softening the will. hearing your inner conscious dialogue. read the words as listening to a storyteller. Only when the mind is empty will the body be fat with love and the spirit be able to present itself. and strengthening the character”—we hope to justify the societal need as we see it. Now move on. To achieve this is the answer to the Door to All Wonders: why Tao is always present.Preface our transmitted teachings.

Anyone who undertakes these practices on the basis of this book alone. or remedial recommendation in relation to any human disease. prescription. Such problems should be corrected before you start training. an appropriate professional health care practitioner or therapist should be consulted. Readers should not undertake the practice without receiving personal transmission and training from a certified instructor of the Universal Tao. notes and warnings. may cause injury or result in health problems. practices and techniques described herein are not intended to be used as an alternative or substitute for professional medical treatment and care. if done improperly. If the reader undertakes any exercise without strictly following the instructions. If any readers are suffering from illnesses based on mental or emotional disorders. This book does not attempt to give any medical diagnosis.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. does so entirely at his or her own risk. the responsibility must lie solely with the reader. since certain of these practices. The meditations. . 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.23 - . This book is intended to supplement individual training by the Universal Tao and to serve as a reference guide for these practices. ailment. suffering or physical condition whatsoever. treatment.

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

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

26 - . In addition. 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 mythology of Chinese mystical culture. if you were a company personnel manager screening a candidate for a job! Likewise. these are not typical references that one would anticipate in a typical biography in a Western cultural setting—not. and all things in the middle. I garnered further clarification and elaboration to render these biographical statements more natural and reasonable for the reader to entertain. I am still experiencing it day after day. Taoism provided me a groundbreaking thinking path—while Western culture opens the landscape of norms for my liberal thinking. if you were someone not familiar with the arts. especially the Christ path of love.” Though interesting.Editor’s Introduction ing the Tao and Te—regardless of the exercises one may employ for training. you might raise your eyebrows. 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.” . The details can be found in the text. Further elaboration of Tao Huang’s biographical/cultural resources that inform his writing is provided in the following paragraphs. a combination of everything from sky above to earth below. sciences. 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. research in the form of reading other source books supports most of his personal statements as being highly credible. 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. Cultural Orientation “Chinese mystic culture was rooted in Taoism.

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

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

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

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

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

In addition. 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. Due to vari. his main spiritual teacher was Yi Eng. During my course of training for instructor certification. anyone can improve their everyday life in a practical sense by learning the basic practices. as well. What is important is to be present in this life. What is more. He subsequently taught him the range of practices needed to open all the channels in his body. However. 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. Taoists value health and longevity for their benefits for enabling a better quality of life.Editor’s Introduction Master Chia’s Lineage. they are valued because they provide the strength and time necessary for sustaining the prolonged effort necessary to achieve spiritual immortality.32 - . it takes many years of conscious cultivation to achieve the full scope of physical/spiritual immortality. and he counseled him to teach Westerners. He then transmitted spiritual energy to young Mantak Chia to awaken his consciousness and helped him to circulate Chi in his Microcosmic Orbit. but that it is a big leap from the normal development in everyday society. 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. Just believing and having faith in spiritual/immortal reality is useful for focusing one’s commitments. they can also cultivate their experience to the higher levels of spiritual attainment—but first things first. Then you are open to develop possibilities beyond the cycles of life and death. he authorized young Chia to teach. He has integrated his experience and knowledge into the Universal Tao System of interrelated practices. learn to transform stress into vitality and develop compassion through love. but that alone does not get the job done. If people choose. Finally. 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. What is immortality? Master Chia explained to us that immortality is the ultimate goal of Taoist practices. He met with him for about twenty days almost daily for instruction and discussion until White Cloud determined that the time was right. However.

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

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

Hence. It is a way of cosmic individualism. it tends to destroy the creative. we can observe that in the fine arts (such as painting). “The new Taoist name reflected an entirely new perspective. The cultivation of truthful intention. “The Taoists’ emphasis has been on creating an open energy space for the cultivation of a natural. reflected the Confucian dream which parents held for centuries. In contrast. that which is in alignment with the universe.Editor’s Introduction the course of my life. In this context. As a result.35 - . career and profession. spontaneous impulse in the learning process. That was the primary way to honor his lineage. 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. and in martial arts practice. we may observe that in Confucianism. as well as in mainstream modern education. “It is not surprising that the Taoists have been feared. spontaneous energy flow as the intuitive awakening and manifestation of that which is intrinsic in the wisdom of the body. there is a form of domestication of self-reliance. movement as a skill and a technique has been systematically expressed in formal disciplines of teaching and learning. Zhi. 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. Likewise. perceiving success in terms of fortune. It served to consolidate the power of the Communist Party. due to further corruption. 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. My family generation name. where its power of stillness and spring interact to give birth to all things and welcomes them home after being lost or after death. and of multiple originalities of the expression of self. The first obligation of a son was to contribute to the fortune and wealth of his family. 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. threatened and persecuted—as they question all attitudes viewed as contrary to nature. and of . effecting the domestication and subservience of the people to its authoritarian command structure. The Taoist view radically challenges the Confucian family culture. they question attitudes contrary to that which spontaneously arises in humans.

and service are ignored and repressed.Editor’s Introduction inner emotions such as compassion. the pelvis. “In the Taoist vision of the learning process. In the original manuscript that I received. By the final stage.” 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. our body is in resonance with the universe and nature through the very crystalline structure of its bones. generosity. Naming is the power of man. “The story is the result of my twenty-years searching. love. caring. after being capable of ejaculating a spirit inside the . Consequently. As it turns out. the mind consciously mirrors the body. a ‘story’ appeared near the beginning of the first chapter in the section entitled Communicable Tao. However. We carry within our body the entire process of the evolution of humankind and its interconnection with the universe and with nature. In its natural state. the palate and the cranium. one must have attained a clear and unwavering state of spiritual will in order to be successful. In hindsight. I had to try to guess the meanings intended. This results in stunting the personal growth and generating an all-pervasive neurosis and stress. as well as through its glands and organs. In this view. its vaults. 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. 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. as the body protests and seeks to be acknowledged and honored in its true being. the body memory— through which the universe and nature express themselves. 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. as we all do in each and every stage of life’s journey. the chest. Huang told me after I queried him.36 - .

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

… When the symbolic characters have brought his mind ‘en rapport’ with that of his author. in his Translator’s Preface (written in 1882) for his translation of I Ching. 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. but symbols of ideas. That phenomenon is how the dead soldiers are being reincarnated into flesh again. but what he thinks. “What are we doing in Taoist tradition? We carry on the will of blood.38 - .Editor’s Introduction “A couple of days ago when I turned on NPR [National Public Radio]. There is a visual mental process that is a unique pre-verbal stage of consciousness. love to love and spirit to spirit. … In the study of a Chinese classical book. 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. In the mental process and experience of people that share a visual-image-based written language system. The blood never gets dried up. 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. That is the bloodline between man’s battleground and women’s body. Book of Changes. or any other speech.”2 . ‘seeing’— in the context of “in the man’s consciousness. we see the cosmic dance between love and seeing”—carries a significant heightened sense of experience. a female reporter was speaking on the radio from Chechnya. elucidates this special quality of ‘seeing’: “The written characters of the Chinese are not representations of words. what is our connection to the inner and outer world. where are the passion and fire and stream of flow in life? If not because of the will. such as Chinese and Japanese. James Legge. he is free to render the ideas in his own. but circulates from flesh to flesh. in the best manner that he can attain to. there is a consciousness phase that is different from sound based writing systems. saying that she could not understand why the majority of women were pregnant there. 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. “If not because of this blood.

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

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

he cultivated his knowledge of natural ways to live a healthy life and to help others to heal. he opened his Natural Healing Center where he applied his skills for healing. Though he was raised in a devout Christian family and was surrounded by the influence of Thailand’s pervasive Buddhist culture. even though Mao’s slogan. being devout Christians.Editor’s Introduction certain of our next meal. and he was frequently asked to pee in a jar so that neighbors could use it as medicine when they were sick. the people on the yellow plateau. as a healthy baby of Chinese parentage. As a young child. The only permanent feature of life is change. After awhile. I realize that the lesson was to detach from everything. Different but Parallel On the point of urine remedies in Chinese medicine. he began to think. Only by understanding change can one follow it and thereby release any attempt to control a situation. “I must be special. Simultaneously. He was a healthy boy.” He felt proud that he could help people get well. your body shrinks and dries out.” Master Chia’s Life. of knowing how nature rules. At times there was no water to drink. Thailand.41 - . His parents. . Mantak. “In hindsight. he also thrived in an environment of Chinese Taoist culture. and to accept what life offered. He was born in dramatic circumstances during World War II when American pilots were bombing Japanese targets in the Bangkok area. Under these conditions. Changes in nature are ruthless and merciless. He began his life in Bangkok. We. ‘Man must overcome Heaven’ was incessantly and loudly trumpeted into our ears. cannot now— and could not then—control and manage nature. there is a deep sense of acceptance. From these early beginnings. so they went to their church to ensure a safe and secure delivery of their baby. reasoned that the Americans wouldn’t bomb a Christian church. he was a very healthy boy in Bangkok’s Chinatown. to have no expectations. if I may interject. and to follow the path that was revealed to me. It helped me set aside personal goals and desires. While still working successfully as the sales manager for Gestetner Company’s Thailand head office in Bangkok. this is the essential meaning of the I Ching. 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 wasn’t a market for this health aid. the I Ching had been forbidden reading. I had an unwavering desire to gain a thorough understanding of the I Ching. by Sigmund Freud (Chinese translation). At the beginning of the Chinese Revolution. the study of the I Ching left me feeling very confused.42 - . I was unaware at the time that throughout Chinese history. Confucian ideology had served. It was considered by the government to be a reflection of a pernicious feudal culture and a poisonous. 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. so. But. as a principal instrument of the feudal order. conservative Confucian heritage. The rest is history. The Confucian interpretation focused largely upon linguistic explanation and analytical understanding. However. Conversely. “I also realized that as Confucian culture had become domi- nant. which was considered by the people to be one of the great treasures of China. I was becoming aware of the fact that the Taoist view of the universe and of nature. despite its contributions to science. The Taoist version centered on practicality. It had been the subject of a deepseated conflict in the vision and worldview of Taoist practitioners and Confucian scholars. medicine and other areas of Chinese culture. Quest for the Secret Code Tao Huang continues. and deepening one’s conscious process. It had always been valued as the foundation of Taoist Cosmology. on understanding natural events. the interpretation of this work had provided an ideological battleground for commentators. was at the very root of Chinese civilization. he was later ferreted out by eager American students looking for a teacher of Taoist practices. the Taoist worldview and its theory on nature-related practices had often been viewed by rulers as dangerous.Editor’s Introduction In the late 70’s. while plying his healing arts in a health clinic in New York’s Chinatown. weird. “There were two other books that I borrowed from the college library. “To my disappointment. as well as of human relations and Chinese science. and obscure. One was the I Ching. and the other was The Interpretation of Dreams. the American public didn’t know about Chi. and as the origin of Chinese traditional wisdom. since very early times. I had been quite unaware of the extent to .

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

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

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

But. Huang wrote: “… Tao Te Ching … The Text contains two sections. This translates into significant power for our life.’ In the Preface. 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. especially in the area of molecular biology. our spiritual experience and for the fulfillment of our evolutionary birthright. some streamlined basics will be presented in this section. For those of us who don’t have an understanding of the workings of the I Ching or the modern science of genetics. 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.46 - . It is not necessary to have extensive knowledge in order to benefit from reading the ‘Door. Numbers have always figured prominently in Chinese philosophy and symbolism. Because of this pervasive presence of I Ching underlying Taoist thought and culture. together they are eighteen. This knowledge has practical applications.” We will not attempt to assess the system and symbolism of Chinese numerology in this introduction. Tao Ching has 37 chapters and Te Ching is composed of 44. … He Shanggong (The Man-On-TheRiverbank). or double-nine. who was believed to be the reincarnation of Lao Tzu. and the subatomic world of quantum mechanics. and four plus four equals eight. There are different aspects in the process of reading the hexagrams. our DNA. the genetic code. 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. 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). The intention is to give a sense of their basic structure and functions. just enough to appreciate their value and significance.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. we see that three and seven is ten. the lines . divided the Text into 81 chapters. We have included these images in the chapters for reader reference along with the text.

4 The legendary Fu-Hsi (Fuxi) is credited with compiling the ancient wisdom about 5.6 for which they received the Nobel Prize in 1962. 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.) The hexagrams were later rearranged and written down by King Wen about 3. 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. the Duke of Chou. 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.5 Watson and Crick had correctly described the structure of DNA in 1953. This version was further refined by one of his sons. When reading the trigram aspect of the lines. and he arranged them in the famous eight-sided pakua figure (as seen in the Universal Tao logo). Eight-sided Pakua with the Tai Chi Yin Yang symbol in the center.000 years ago. (See Fu-Hsi’s table of the I Ching below. By combining the eight trigrams as pairs of all the possible trigram combinations. the lower three lines are regarded as the Earth trigram and the upper three constitute the Heaven trigram.Editor’s Introduction are read from the bottom up.000 years ago.000 years. 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. Perspective The roots of the Tao go back perhaps 20.47 - . 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.

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

and one more line furnishes the additional duality of old and young. 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.’ ‘Judgments’ and ‘Oracles’—interpreting the meaning and structure of the hexagram have been appended to the hexagrams. 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. The quadrants are the digrams made up of combinations of pairs of yin and yang.” The two poles are the yang (——) and yin (— —) lines. 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.49 - . “In ‘I’. Confucius said. Trigrams: Ken Sun Li Chien Kun Kan Chen Tui Kan Hexagram When the paired combinations of all eight trigrams are configured. which generate four quadrants. For example. . which generates two poles. Adding one more line to the digrams results in eight combinations of octants—trigrams. Brief traditional texts—called ‘Images. as in this example. there is Tai Chi (great void).Editor’s Introduction Explaining the methodology and practice of the I Ching. the result yields the 64 hexagrams of the I Ching. combining two Kan trigrams results in the Kan hexagram. The eight hexagrams that pair two the same trigrams retain the same name as the individual trigrams. which generate eight octants.

combinations of three of the four possible digrams. It is the underpinning of Chinese mystical culture. the I Ching divination process includes . process in association with the appropriate hexagrams. In addition to reading the trigrams. There are eight possible combinations of three broken/unbroken lines (resulting in trigrams as seen above).’ or divination. 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. or tendencies of energy orientation. These possibilities and probabilities are arrived at through the ‘oracular. Energy transformations occur in the unending flow of changes in life from the microcosmic through the macrocosmic levels of existence. The sixty-four hexagrams of the I Ching can also be thought of as triads of digrams.50 - . that is.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. This conception is the theoretical basis for describing the dynamics of the Tao in creation.

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

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

or antiparallel. with the strands running in opposite directions. 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 .Editor’s Introduction combine in three’s to form hexagrams are analogous to the four bases. the two backbones are in opposite. The two chains are bound together by the pairing of specific bases: A with T and G with C. orientation. namely that there are only two types of base pairs: A-T and G-C.’ 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. like a spiral staircase. In the double-stranded DNA molecule. 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. 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. This means that at any “step” of the stairlike double-stranded DNA molecule.53 - . The bases in these two base pairs are said to be complementary.

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

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

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

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

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

… [et al]. I Ching. CA: Seven Star Communications Group Inc. Martin. Dr. 1992) pp. Johnson F. page 27.9—10. Op cit. page 37. Book of Changes (New York. Schonberger. The Tao of Physics. Olson. Fritjof. NM: Aurora Press.Editor’s Introduction Reference Source: 1. MA: New Science Library. F. 1996). Griffiths. 4. Dr. Martin. CA: North Atlantic Books. The Jade Emperor’s Mind Seal Classic (St. Stuart Alve.59 - . page 153. … [et al]. page xix. 5. Capra. Ph. MN: Dragon Door Publications. Modern Genetic Analysis (New York: W. 9. page 160.D. Op cit. 1985). James. 1993). Random House Value Publishing. 2. NY: Gramercy Books. Freeman and Company.. Anthony J.. page 2. H. F. 7.. 1991). 6. Second Edition (Boston. Yan. The I Ching & The Genetic Code: The Hidden Key to Life (2nd Edition) (Santa Fe. Hua-Ching. 8. 3. DNA And The I Ching: The Tao of Life (Berkeley. page 18. 1999).. 1992). Esoteric Tao Teh Ching (Santa Monica. Inc. page ix. Anthony J. . Schonberger. Ni. Legge. Griffiths. Inc. Paul. Shambala Publications.

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

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

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

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

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

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

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

when we concentrate on the outer formation of the world (the substance of Tao).Chapter I good and the protector of the bad. It can be said that its form is the form of the world: the image appears but is not yet apparent. Because of this trust. after blunting the sharp edge. Since the substance of Tao is not a concrete form. As unfathomable and boundless as it seems. Still this form seems boundless and unfathomable. This is the meaning of husbanding into light. photons or particles of light. First. one is with the limpid light. from now to the days of old. the body returns to its original quality: dust. husbanding into light and being as ordinary as dust. there exists matter in it. its name never dies even though its name cannot be defined in human terms. from matter to Jing. we picture a great body of land. According to modern quantum theory. unraveling the tangles. and there is trust in it. From the region. When sexual electrons and light photons are joined. As the spirit enters its limpid state. their union is transformed into golden elixir. From this continent. have the ability to share their existence mutually. In Taoist tradition this light embraces both universal light and bodily light through the transformation and purification within the trinity of Jing. Blunting the sharp edge means diminishing all the desires of heart. By not rejecting or judging what is good from what is bad.67 - . we focus on a country or region (matter). and from Jing to trust. on the other hand. The essence is very pure and complete. have the ability to exclude each other from entering their territory. Seeing through that which is limpid is analogous to entering into the realm of the kingdom of light. The matter looks embryonic and dark. Unraveling the tangles is dissolving and clarifying the constant puzzles generated by mind. Chi and Shen. Lao Tzu is aware that the substance of Tao seems boundless and unfathomable. Electrons. our continent (form). from form to matter. 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. When the body returns to its infantile stage and mind is completely cultivated. it is as though we are viewing an object from a satellite or under a microscope. From substance to form. there is form in it. it cannot be perceived symbolically other than in the symbolic sense. What is “thus”? It is awareness of self and universe by being one with the creative force and seeing through what is limpid. an ob. there is essence (Jing) within.

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

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

the virgin state returns. To take this one step further. and to the brain as spiritual wisdom. This is what we refer to as returning to oneness: the original consciousness. We need to practice returning sexual energy to the chest as selfless love. 1. Without returning to this sacred-state. Upper Tan Tien (Upper Brain) is the Center of Observation. For the male. When these two kinds of Chi (called Kan and Li) are unified to form harmonious action. common to us all. For the female. golden elixir is produced. the original love and original gut awareness as one. life is lost.70 - . and power returns. Middle Tan Tien (Middle Mind) is the Center of Consciousness. Fig.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. the light returns.2 Three Tan Tiens The Taoist returning practice is that of fusing these two energies. returning means not following any outward or worldly direction. This applies as well to sexual urges. the dream is lost and the spirit is lost. when the menstruation or the blood of sea is absent. Lower Tan Tien (Lower Brain) is the Seat of Awareness. . The key to this is to empty the fullness of mind through emptying of the heart.

it operates on both the left and the right. It fuses into every corner at all times with full anticipation. Yet . Pineal Gland beneath Crown (Enlightenment Gland. Coccyx (Sacral Pump) Hui-Yin (Perineum Gate of Death and Life) Functional Channel Yung-Chuan K-1 (Bubbling Spring) Governor Channel Fig. and refining sexual energy within the body.Chapter I There are Taoist practices for cultivating.71 - . conserving.” This can be achieved in the context of celibacy. The key is to merge sexual energy with loving compassion. Chang-Chiang.3 Learn to circulate your Chi in the Microcosmic Orbit to assist mastery of semen retention and transformation of sexual energy. 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 . recycling (inward and upward instead of down and out of the body). sexual monogamy or multiple partners—depending on the individual and circumstances. 1. Prenatal energy storage safety point.Door of Life). 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. Bellows – Function of the Tao Since the Tao is all-pervading. These practices enrich the quality of one’s life and fuel the process of spiritual “returning. extra Spirit Energy is stored here. Pancreas) Chi-Chung (Navel. Spleen) Ovary/Sperm Palace Extra 31 (He ding) Wei-Chung BL-40.

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

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

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

Kneel.75 - . Release and relax. You may visualize numbers flashing on your mental screen as you count your breaths. When you are able to see a white dot. visualize the energy being condensed and sent forth to the yin third eye at the crossing-point between the two eyes. When you no longer experience pain when following this practice. 1. The benefit of this exercise is beyond measure. Inhale. You may experience temporary pain and dizziness.Chapter I When the lower part of the body is fully open and relaxed. As you exhale. This is the key tool in Taoist healing diagnoses. You then focus on the pituitary gland. Fig. Your appreciation of yourself and your life will expand as you continue this practice. Third Eye: In order to open your third eye and expand your consciousness in both waking and dreaming states. hold breath. you will learn to see and read illness. . the cosmic door is ready to open. bend your head forward with hands flat on the floor and tap the forehead on the floor in rapid momentum. You are becoming your own best doctor. practice the following. Perineum Fig. 1. When you develop this ability. 3. the entire back. That is a prelude to the joy that will ensue. 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.7 Drawing the energy into the body. neck and brain will become open and relaxed.8 Receiving the light from within. contract perineum area.

He promises that although the body dies. one can preserve subtlety. The broader explanation is that there can be no outward flow of Chi. refresh. The explanation of narrow suggests that when the mouth is closed. In the very beginning. This valley of tranquility is the mystic gate that stimulates the dreaming wanderers and adventurous actors and actresses. when the heavenly gate—the mind’s eye—is inwardly preserved. and it is the graveyard that lays to rest the fallen bodies and returning spirits.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. the darkness cannot exhaust it. 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. there can be no disclosure of information. He uses two analogies for mouth and door (nose): narrow and broad. ready to receive. By closing your mouth and shutting the door. . It is the abyss that receives the power of penetration. retrieve. the mother of the universe. life cannot be preserved. there is no harm. regenerate and reenergize. and nose (or earthly door) is pinched closed. When the mouth (or mind’s eye) is closed. No one in this world understands yourself better than you do. there is a conservation of spiritual force. the source of Tao cannot be retained. The Valley is the base upon which the land and mountains sleep. one sees what is small. Those who know don’t speak and those who speak don’t know. respond. Through discernment. When opening the mouth and pursuing your affairs. always there. Without tranquility.76 - . It provides the echoing wall that responds and resonates honestly to original voices. Seeing what is small is discernment. indestructible. there can be no wearing down of life. no action can burden it and affairs cannot alter it. When you know yourself. no explanation of your being is necessary. 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. The light cannot expand it. Lao Tzu instructs us that the door of all wonders is the mystery within the mystery. It is constant. When the earthly door or sexual organ is withheld.

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

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

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

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

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

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

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

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

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

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

the sun and the moon. By keeping the adrenal hormones at their lowest levels. It then further nourishes the pituitary gland and pineal gland in meditation practice at the second level: transforming Chi into Shen. .Chapter II The brainstem. the visual and auditory abilities become ever more powerful. no longer being driven by the instinctive drive from adrenal power and conscious awareness of the thalamus gland. the sensory receptors that are controlled by the thalamus gland. Mysteriously. Thus the thalamus glands are actively shut down. remaining in perfect balance between wakefulness and sleep. will consciously withdraw. rather than the rotating power of the earth. Its primary factor is its ability to regulate the hypothalamus gland. In complete darkness. breathing activity substitutes for the restfulness of visual and auditory function. Thus. The hypothalamus gland alternates peacefully. the cave and the hollowness within the bones echo each other. comprises the first storeroom of sexual energy as it rises through the spinal cord. By drawing the unconscious light from the adrenal glands that are being charged by the primordial sexual energy. wakefulness is a dreaming state and dreaming consciousness is awakening consciousness. is alternated by the vibration of earth and the scanning light.87 - . 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. They become the functions of spiritual stars and planet earth. in Taoist practice. the mind sees the light and the inner ear hears the cosmic vibration within both the body/mind and the mother earth. making the cosmic vibration visibly meaningful through the conscious eye. In such a state. The pineal gland. This state is the final stage of the returning process on earth. with the exception of the olfactory. the inner peace will remain undisturbed. then Shen into Emptiness and finally Emptiness into Tao. In this state. secreting melatonin to control the subtle bodily rhythms. The olfactory becomes the chief organ to supply the minimal energy needed for the body/mind. 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. as is found within caves where the meditators engage in their highest form of practice.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

106 - . faithful follower and fundamental nationalist belong to this category. a killer without mercy or shame. Dignity is next to spiritual willpower. but the latter has no need to prove and qualify itself. The roles of manager. 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. They find themselves in the combined role of self-identity and dignity and willingly sacrifice their lives for it. 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. they can be like a hungry dog. however.Sensory Perception serving face. When they become deenergized.

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

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

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

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

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

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

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

as well as in religious experience. Some examples could be rock stars. profound religious experiences. Perineum Fig. scientific findings and the creative arts.Sensory Perception Fig. Many people have the ability to lock up the lower opening in order to utilize their kidney Chi for higher purposes. such as altered consciousness. which is open in its infantile state.114 - . singers. . 3. peak meditative and creative states.3 In spiritual practice. the energy will travel upward through the spine to the top part of the front lobe. keep the earthly door locked by opening the heavenly one. In the history of human evolution (both evolution and involution).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. The top one can open occasionally during shen’s pure states of consciousness. or lucid dreaming states. When the power of perineum is locked within. 3. all trace their origins to this mystic source. politicians and priests.

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

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

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

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

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

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

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

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

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

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

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

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

Map of the Kidneys (chui-sound is for dispensing and si-sound is for replenishing): The kidneys control the essence. The kidneys are connected to the bones. and it transforms into two foot-long jade infants. They are circles. Kan . developed by the will. on the first day of the winter season. At 7:00 a.” Become aware of your kidneys. and their color is black.10 Kidney Sound and Exercise . 3.9 Chi of the Kan (Water) Hexagram Round the lips. This enhances longevity.127 - . the Chi of the Kan (Water) hexagram. If the back cannot stretch. Hook the hands around the knees. drinking with the jade-well three times. and harmonized by the tranquility. The spirit is harmonized and the body is at peace.Chapter III 2. smile down to the kidneys.m. Fig. The myriad things are ruled by the essence. making the “Choooooo” sound one makes when blowing out a candle after the initial “ch. 3. and their facial organs are the ears. breathing in the black Chi of the Mystic Palace (ovaries/prostate). One of their names is “ferment. in order to nourish the jade infants. perfected by the purity. sit facing North. Close your eyes and Press the middle abdomen toward the kidneys.Water Element. Fig.” Their spirit is a white deer. the kidneys are cold. clicking the golden roof five times.

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

129 - . Fig. and controls the blood. When the heart becomes disturbed. Push more with the left arm. rounded lips Open your mouth somewhat. 3. it shocks the tongue.Chapter III 4.14 Heart Sound and Exercise . The tongue is its corresponding facial organ. Fig. the xu-sound (panting) increases. and the color of red. 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.Fire Element. When blood circulation is obstructed. Become aware of the heart. Open mouth. the essence of fire. 3. which in turn is insensitive to the flavor. smileinto it. round your lips and exhale on the sound “Hawwwww”. To pacify the spirit and perfect the form (body). Its spirit is rosefinch and it transforms itself into an eight-inch-long jade maiden (the heart organ). The heart connects to the small intestine.13 Heart is the Chi of the Li (Fire) Hexagram Assume the same position as for the Liver Sound. one must return to essential harmony. Li .

sit facing the South. Though a hundred disasters may arise. then swallowing it in three even portions.Sensory Perception The heart controls the Ninth Palace. and it transforms itself into a six-inch-long jade maiden. Become aware of the spleen. Feel the sound in the vocal chords. bubbling the mystic well (saliva). the form is perfect. the alarming gate. pancreas and stomach. the essence of earth. and the color of yellow. Fig. then swallow the red Chi three times in order to nourish the jade-maiden in the spiritual Li mansion. Its spirit is phoenix-like.Earth Element.15 Spleen is the Chi of the Ken (Mountain) Hexagram Spleen Press in with the fingers. When the spirit is pacified. on the first day of the summer season. Concentrate steadily on inhaling the red Chi at the Li Palace (heart). the body is at peace.16 Spleen Sound and Exercise . Breathe into the spleen. Exhale on the sound “Whooooooo”.130 - . pancreas and stomach.m. they can bring no harm. Close your eyes & smile down to the spleen. more to the left side under rib cage. Map of the Spleen (hu-sound is for dispensing and ker-sound is for replenishing): The spleen is the Chi of Ken (Mountain) hexagram. 5. At 7:00 a. It is like the cover of a tub. 3. 3. When it is harmonious. Fig. Kun . clicking the golden roof (upper teeth) nine times.

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

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

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

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

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

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

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

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

139 - . If there is no desire. 3. the bad Chi alters the healthy bodily condition. Form it into a virgin boy or virgin girl and let the virgin child breath out the blue-color-breath as a deer. and the positive energetic forces are then restored. Emotional organs become harmonized and pure. 1. . by drawing the universal energetic color forces. strong and pervasive. Then form the water element force within the body into the image of a big. draw the light mentally into the kidneys. Formula of Five Emotional Colors The purpose of this exercise is to visualize. Stress. The negative. in terms of the Taoist explanation. If the desire is high. let this virtuous energy of gentleness permeate the kidneys. Fig. Kidneys: Visualize the bright blue light in the sky above. there will be an overwhelming emotional reaction. imbalanced or disharmonized Chi will be either exhaled or transformed. Place the turtle on the back of the body as the protective animal.23 Kidneys: Shown projecting to the Back and attracting the Turtle Earth Force of the North.Chapter III psychologically interpreted. When the organs can no longer regulate each other. the mood is stable. Somatic disorders and psychosomatic symptoms appear as stressful characteristics in the body/mind. black or dark blue turtle (the Black Warrior) which will then capture the deer. is a mixed reaction between desire and mood.

joy. Then form the evergreen wood element force within the body and let the green dragon embrace the force.25 Liver: Shown projecting to the Right and attracting the Dragon Earth Force of the East. Heart: Visualize the bright. red light above the head and in the sky and draw the color mentally into the heart. Then form the fire element force within the body and let the red pheasant embrace the force. . 3.24 Heart: Shown projecting to the Front and attracting the Pheasant Earth Force of the South.Sensory Perception 2.140 - . Form it into a virgin child and let it breathe out the redcolor-breath as a red pheasant. Liver: Visualize the bright. 3. Feel the illuminating message. Fig. 3. virtuous energy of kindness penetrate the liver. Form a virgin child and let it breathe out the green-color-breath as a green dragon. Place the green dragon at the right side as the protective animal. Fig. and happiness in the heart. green light above the head and in the sky and draw the color mentally into the liver. let this pure. the virtuous love. Place the red pheasant at the front of the body to serve as the protective animal.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Our spring water is now a mixed drink. There are more activities—a mixture of good and bad—than pure conscious acts and virtuous deeds. What we are struggling to learn today is how to integrate their life experiences and fundamental teachings within our daily practice. which involves gathering the Chi and cultivating ourselves. the faith is between the self and God. Neither can we depend entirely on them. The connection is between the self and universe. We must feed ourselves. they will supply us with everything we need. Living beyond culture and self is the ideal model of Taoist cultivation towards psychospiritual Oneness. The most powerful of these cultural aids are the Tao and yin/yang. The enlightened ones are the images. The greatest task in cultivation is the restoration of this. and the mental connection develops into a mechanical operation. but cannot maintain our physical bodies. They can transform a certain power within us. Certain useful cultural practices are shamanistic healing and I Ching counseling. Never think that because we believe them. Religious practice is partly cultural ramification. but they are neither culturally concluded nor limited within their own cultural framework. the pictures and the lights seen by our envisioned spirits. can help us open the door to the wondrous core of our longings. We have moved from the river banks to the ocean beaches. and have shifted from a spiritual connection to scientific imagination. In Taoist terms the goal of entering the Tao is to be One with Tao. a true spiritual doctor. and the belief is the pure spiritual knowing and the mental conscious practice. one faith and one belief. but to do so we must surrender to our true nature—our complete self— to absolute freedom and creative spontaneity. It can be accomplished by focusing inwardly where intention and perceptual awareness become totally interactive guiding steps. Historically. When . Know that our ego mind will not please them. 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. the spiritual belief becomes a scientific paradigm. Since we have the connection between our biological parents and spiritual parent. religious beliefs are culturally defined ideas. A sage.158 - . There is more pollution than there is untouched nature.Embracing Oneness us. we have more detailed beliefs than faith and more mechanical techniques than beliefs. our ancestor(s) lived with only one connection.

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

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

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

162 - . three gives rise to all things. When yin and yang unite. This two is the harmony of yin and yang. one gives rise to two. the copy of all copies. . co-existent and co-supportive forces of two.The Universe Oneness is the first and oldest child to which the Tao gives birth.6 Wu Chi . combining their opposite forces.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. three—the son of all sons. Existing within this oneness are the co-dependent. and the seed of myriad things in the world—is produced. two gives rise to three. This is the evolutionary process defined as Tao gives rise to one. 4.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

knowledgeable and humble. Danger. a speaker for the nation and a symbol for the human race. experienced and refreshed. He speaks in a voice without language. he has the richness of life but is unbounded by the meaning of life. This is the sacred mechanism of nature. “He (the fox) gets his head in water. 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. . the entire cultivation practice becomes fruitless. a battery for generating anything and recharging or rejuvenating everything. Symbolically. these two cautions are vividly expressed between 63rd hexagram Ji Ji and 64th hexagram Weiji.7 63rd Hexagram (First Caution) The second caution is illustrated in the definition of 64th hexagram. He has a memory of life but is not restrained by memory. is native to a country without nationality. he values the quality of life but is far removed from the unity of life. The first caution is expressed in the top line of 63rd hexagram.” The unionhood between fire and water is a cautious and dangerous action. Fig. He is a body of soul and a heart of spirit. Fig. Who laughs last laughs best! In I Ching. possesses a mind without mentality. destroyer of the old and protector of the new.8 64th Hexagram (Second Caution) The wise is old and new.Chapter V be in ruins. ready to die and ready to fly. an attorney-at-law and a justice for the situation. 5. 5.189 - . He is a teacher and friend. occupies a body without mortality.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

but rather plain and simple. One is an individual body with bones and flesh. to Lao Tzu. Treat the community by the standard of community. Cultivation takes the same path and covers the same territory with the notion of objective treatment. develops and cultivates. Cultivate the nation. integrates and completes. governing the country. In the non-egoistic form. It develops without controlling. raises and sustains. It acts without relying. is acquired mental information driven by conscious desire or egoistic persuasion.207 - . it is not for the sake of pursuing the knowledge that is the very etiological and pathological nature of sickness. This objective treatment is the mindful and meditation concentration on that object embraced by the self. the action endures.” Entering the Mystical Te When self is pure. one is required to have the ability and capacity of knowing around. It enlivens without possessing. empowering oneself to . Lao Tzu asks himself “How do I know how the world is such?” By uttering one word “Thus. His use of country connotes a double message. Selfembraced mystic action is not mysterious. The other is an independent nation with the land and its people being governed by a ruler. Taken further. Knowledge. Under this condition. Treat the world by the standard of world. Cultivating the self. However. enhancing but not dominating. it finds a supportive environment where it is able to enter into the space of mystic action within mystic action. being peaceful with the world. the action is all-pervading. Self is the world and the world is Self. Knowledge is something that. at most. the action is fruitful. Since the action of that mystic action is begetting but not possessing. establishing the family. (It) enlivens and nourishes.Chapter VI action is plentiful. 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. Treat the nation by the standard of nation. To quote Lao Tzu: Treat the family by the standard of family. and harmonizing into the Tao of nature are the ways of thus. Cultivate the world. Lao Tzu uses the conceptual entity of mind— knowledge—to tap into the mystic action. governed by the mind. Cultivate the community.

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

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
- 209 -

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.

- 210 -

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,
- 211 -

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.
- 212 -

Chapter VII

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
- 213 -

Between Palace and Temple

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
- 214 -

people represent food. The material objects (such as meat) were replaced by the decisions or choices made by mind and the written words. Hands are the makers of all things. the . referring to conditions between the governing body and its state affairs. and energy circulation. Earth produces food. mind is the decision of all things. This is the power of yang. heaven. mentality. Externally. the receptivity. and wisdom power. and disguised congratulations as the rulers began to hire officials and executors to carry out their orders.Chapter VII thread. the mind must be decisive. regulations and legislation were enacted. the sheep. The decisiveness of heavenly power serves as the base of cosmic foundation. the horse. while the indecisive joyful lake of beauty is the creative transition. proliferating rapidly into what exists in government today. the primary decision arises from either masculine or feminine perspective. and separation and unification: the unique unqualified cosmic structure. while country represents hands. the beauty or the vampire represents the upper trigram. Instead of directly punishing or rewarding members with the power of hands. and the separation. letters and documents became the slapping power. understanding and feeling. the father or husband represents the lower trigram. More official documents and orders were distributed in the state. therefore. while the youngest daughter. the more rules. the creation. and as a rule of natural order. This is the power of yin: the virgin. The old man. 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. In true spiritual life. In the history of human development. This eternal order represents the ultimate demarcation between wisdom and youth. penetration and creation. material. As the 43rd hexagram has indicated. the state is decisive. the concubine. The more intrusive the government became. mother gives birth to all creatures. Lao Tzu advises that when the government is intrusive. stillness and passion. and wisdom power is the light of all things. and the family matters are expanded into state affairs. willful acknowledgment. and love makes everything commence and flow. The head of the family becomes the ruler of a state. the penetration. Official documentation began to circulate within the court and state. and the resurrection.215 - .

Between Palace and Temple

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
- 216 -

Chapter VII

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.
- 217 -

Between Palace and Temple

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.
- 218 -

Chapter VII

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.
- 219 -

Between Palace and Temple

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
- 220 -

Chapter VII

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!

- 221 -

Between Palace and Temple

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
- 222 -

Chapter VII

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
- 223 -

Between Palace and Temple

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.


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
- 224 -

Chapter VII

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;
- 225 -

this turn of nature is beyond man’s manipulation. when war is necessary. quicker and more intelligent hold the seat of power. This is the truth. If the position of power is over. If it is the time for another power to take over. the invasion is thwarted. When the country being invaded has the wherewithal to defend and protect itself. the burning of flesh. the sound of explosions causing untold destruction. War is fair to everyone. slower and less intelligent . the Europeans and the Japanese have all tried to invade the land of China. the fact and the justice of the animal world. No one can take away “the beauty” from the king unless he is willing to share it. to the defeated that have forfeited survivorship goes the preservation of justice which will ensure future revenge.Between Palace and Temple only gunfire. Nobody can change this or influence this immutable fact. Since war has no conscientious evaluation and appraisal. there is no possible way for them to take it over and keep it for themselves. If war could be justified. Whether native or invader they are all the same before the power flow of nature. it cannot fail. and the drifting ashes. the side with inner conscience stands the greater chance of victory. the power of mind gone mad. The invaders display their power and authority. Jewish people would not have been denied their right to reside in Israel for these many years. If they have no defense. Manchurian. The final solution depends on who is granted the power by the turn of nature. who is victorious. The American Indians would not have been forced to live on reservations. of which we are an element. The underlying fuse for this erupting conflict was ignited by the power of ego. the perfect match to the beauty of the human flower. Call it the power of God or the justice of God. This is not to say that the lack of a motivated inner conscience will necessarily precipitate a loss. Neither side is willing to be subdued. They all failed. it is no longer an invasion but an act of submission to the invaders. there will be no war. To the victor goes the power to demonstrate justice.226 - . The person who launches war justifies himself to protect his ego. and no one can take care of “the beauty” other than the king-beast. However. the crying of hearts. The weaker. Nature itself must force the issue of power. it disregards any social justice. The Mongolian. the present power structure cannot endure. Nothing matters in war except who is defeated. Arabian. The stronger. When the inner conscience is alive in everybody’s heart.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rational mind cannot grasp it. but not what is loveable.261 - . faith is fulfilled with whatever is achievable and well aware of the uncontrollable. Faith is essential but has no central kernel. but not self-sacrifice. Matter cannot form without it. Faith accepts that which is present and trusts whatever has been concealed. Faith is the gift clearing the path to what we can be. yet invisible as the tears of the mourner are to the mourned. Space cannot hold it. Faith is omnipresent. Faith is visible when the heart is open. intuitive mind has no need for it. 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. as bright as “wireless” lightning. ensures the meaning and quality of life. faith is happy with the conceivable and content with manageable. enlivens it with worship. and ultimately dies away with it. You may harbor without doubt. Virtue of Faithfulness Faith generates trust. promotes the loving activity. the self experiences the sublime blissfulness within. stupidity cannot comprehend. Faith nourishes our spirit. It is as silent as “waveless” breathing. time cannot trace it. It lies within the devoted heart and smile of Love. intelligence cannot breakthrough to an understanding of it. God instills its bravery. unbounded by the detransformation of yesterdays or tomorrows. it expresses selfless devotion. The Mother cannot live apart from it. the Child has no need to search for it. From the joint adventure on earth between the Progenitor’s penetrating . but not at all what we receive. sometimes observable but without a focal point. and elevates the life above and beyond its cyclical activation of birth and death. energy cannot flow without it. Faith is the unfolding of all that we can release. but remains beyond the capacity of imagination. It nestles secretly inside your pillow. assures kind action. but not what we are incapable of being. it reveals what Love is.

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

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

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

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

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

nothing is beyond ruling. The gateway of the mystical female. Therefore. 3. This whom is exceeding the Heavenly Emperor. This always makes people not know and not desire. Valley-spirit is deathless. Better to be centered. This always makes the knower dare not act. When used. It treats all things like strawdogs. So the sage’s governing methods are: Emptying the mind. Softening the will. Is called the root of heaven and earth. it remains full. Chapter 6 1. Blunting the sharp edges. Unravelling the tangles. Being as ordinary as the dust. 2. The sage has no benevolence.267 - . Ah! Limpid. it seems to exist forever. yet inexhaustible. 5. . It is called the mystical female. 2. 3. The stronger it is activated. I do not know whose son it is. He treats his people like strawdogs. this source is the very ancestor of the myriad things. Husbanding into the light. the greater the output. Vitalizing the stomach. Being overly informed leads to exhaustion. 2. Strengthening the character. Between heaven and earth it seems like a bellow: Empty. Do not exalt intelligence and people will not compete. Nature has no benevolence. Do not display for public view and people will not desire. 2. For sure.Chapter 3 1. Chapter 5 1. Chapter 4 1. 4. Do not value rare goods and people will not steal. Tao functions in itself empty harmony. 3.

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

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

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

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

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

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

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

the eternal action abides. 3. Chapter 28 1. No talent is wasted. Though the center of the highest authority. 2. yet it cannot be opened. The heavy is the root of the light. Everything that is bad becomes a resource for the good person. Thus. It is the subtle principle. Knowing that the eternal action abides is to return to childhood.275 - . Therefore. No need to honor the teachers. 2. How could the king of myriad chariots treat his body with less care than he gives the country? 4. Heaven takes its origin from Tao. And it ensures the good person. This is called being in the tow of enlightenment. So no one is left out. Chapter 27 1. A good knotter does not use binding. Being restless loses mastery. Being careless loses the foundation. 4. Chapter 26 1. A good doorkeeper does not lock. the noble person will travel all day without leaving his seat. For everything that is good is the teacher of the good person. A good speaker is without flaw. And surrounded by luxury. yet it cannot be undone. Tao takes its origin from Nature. Understanding the pure and holding on to the impure . 3. A good traveller leaves no tracks. Understanding the male and holding onto the female Enables the flow of the world.Earth takes her origin from heaven. He remains clearminded. 2. A good planner does not calculate. Tranquility is the master of the restless. This being the flow of the world. the sage is good at his earnest demands upon people. No need to love the resources. Though knowing this is a great paradox.

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

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

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

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

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

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

the less you know. 2.282 - . the more you lose. Peace and tranquility can be the measure of the world. Chapter 45 1. the body or possessions? Which is more beneficial. Chapter 47 1. In order to know the world. Activity overcomes cold. Grand fullness seems empty. yet its use is never exhausted. Without Tao in the world. Extreme fondness is necessarily very costly. identifies without seeing. Which is more cherished.Chapter 44 1. do not peer through the window. 3. Knowing when to stop averts danger. Grand skill seems clumsy. There is no fault greater than wanting to possess. 3. In order to know the Tao of heaven. So knowing what is sufficient averts disgrace. accomplishes without acting. the war horse flourishes in the countryside. Knowing that sufficiency is enough always suffices. When there is Tao in the world. Chapter 46 1. There is no disaster greater than not knowing when there is enough. 3. The more you cling to. Grand perfection seems lacking. yet its use never comes to an end. Grand surplus seems deficient. Stillness overcomes heat. do not step outside the door. the name or the body? Which is worth more. The further out you go. 2. . to gain or to lose? 2. Grand straightforwardness seems bent. So the sage knows without moving. 2. There is no crime greater than fostering desire. This can lead to a longer life. work horses are used to fertilize the land.

Losing more and more until inaction results. Inaction results. It is the trust of Action itself. He is also kind to those who are not kind. . Chapter 49 1.Chapter 48 1. 2. Managing the world always involves non-engagement. He is kind to those who are kind. Hearing the Tao brings a loss day by day. 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. He is trustworthy to those who are trustworthy. He uses people’s minds as his mind. yet everything is done.283 - . It is the kindness of Action itself. The sage is always without his own mind. 2. Having a zest for learning yields an increase day by day.

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

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

Using disengagement to take over the world. Unravel the entanglements. Merge into light. This is called mysterious sameness. 4. Those who say. Poisonous insects and venomous snakes do not sting it. 5. Those who know. its voice never becomes hoarse. they are suddenly old. You are not disgraced by not acquiring it. Action in its profundity is like a newborn baby. its organs become aroused. You are not distant in not acquiring it. 3.286 - . You do not lose it by not acquiring it. 3. Blunt the sharpness. Generating vitality through mind is strength. This enables the nobility of the world. You do not profiting by acquiring it. Its vital essence comes to the point. Its bones are soft and its sinews supple. Harmony is eternal. yet its grasp is firm. Shut the door. 2. 4 You are not intimate by acquiring it. “Non-Tao” dies young. Enhancing life is equanimity. Knowing harmony is discernment. . Using unexpectancy to conduct the battle. do not say. Using the right lawfulness to govern the country. Chapter 56 1. Without knowing the union of male and female. Crying all day. 2. As ordinary as dust. This is “Non-Tao”. Its harmony comes to the point. Close the mouth.Chapter 55 1. Chapter 57 1. You are not ennobled by acquiring it. When things reach their climax. 3. Predatory birds and ferocious animals do not seize it. do not know.

the poorer people will be. Be bright without dazzling. Chapter 59 1. it allows the country to exist. . When I am disengaged. existing from its source. When nothing needs to be conquered. Kindness tends towards evil. can endure. people remain simple. No-boundary is known. So. The more know-how people have. people organize themselves lawfully. The more prohibitions there are in the world. Fortune is what disaster subdues. When no-boundary is known. 2. Only frugality enables the pre-empty measures. Therefore the sage says: When I am inactive. Justice tends towards the extreme. 4. The more rules and demands that flourish.2. the more thefts there will be. the more bizarre things will appear. the state is decisive. When I abide in stillness. people transform themselves.287 - . When the government is intrusive. Disaster is what fortune depends upon. Be compatible without puncturing. There is no right lawfulness. people enrich themselves. How do I know this is so? Thus. 4. A great accumulation of Action leaves nothing to be conquered. When I choose non-desire. For governing people and serving the heaven. Pre-empty measures mean a great accumulation of Action. When the government is silent. the more chaotic the nation will become. nothing is better than frugality. The more destructive weapons people have. 2. People have been familiar with this for a long time. 3. Be rounded without cutting. The country. people are sincere. Be straightforward without trapping. Chapter 58 1. Who knows a final outcome? 3.

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

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

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

291 - . Chapter 70 1. he has more. One who is good at overcoming the enemy does not contact him. As soon as he exists for others. 3. 3. 4. The know-it-all knows nothing. Everyone in the world says I am great. Being without parallel is what enables greatness. Being a good warrior does not entail power. 81) 1. defend and be secure. great without parallel. I always have three treasures: First is compassion. Chapter 69 1. . Chapter 68 (Ch. As soon as he gives to others. Second is frugality. Beautiful words are not trustworthy. If there is a long standing parallel. Today there is courage without compassion. So compassion enables courage. The Tao of human-kind exists and does not compete. There is appearance alone without substance. The sage does not collect. 2. The knower does not know everything.The sounds of dogs and chickens are heard. Frugality enables abundance. Third is to not dare act in front of the world. 5. A good fighter is not angry. People grow old and die without interference from each other. it becomes small. Not daring to act in front of the world enables the mechanism to endure. Trustworthy words are not beautiful. Through compassion: fight and win. it always relies upon compassion. So the Tao of heaven benefits and does not harm. This means no-life. When the heaven establishes itself. Over-indulgence is not kind. Kindness is not over-indulgent. 2. There is abundance without frugality. 6. he has more.

People are fearless before the power. Not constraining the living environment. there is no boredom. He has self-respect but does not price himself. There is no disaster greater than having no enemy. Therefore the sage is self-aware but not introspective. Yet no one in the world can understand them and no one could apply them. The few who understand me. is called leading people. By not holding on to an enemy.292 - . 2. Because we do not get bored. If fear arises. the more precious I am. 3. 4.One 2. but rather a guest. but holds a treasure within. Having no enemy almost destroys my treasure. There is a saying on using military force. Knowing that you don’t know (everything) is superior. Thus. They do not get bored by life. those who cry win! Chapter 72 1. he is without sickness. 3. it will be a great fear. . This This This who is good at leading people acts humbly. I dare not advance an inch. This is called performing without performing. 2. 3. 2. is called the Ultimate as old as heaven. 4. Words have their origin. there is no enemy. Chapter 71 1. Chapter 73 1. So the sage wears shabby cloth. and events have their leader. but rather retreat a foot. rolling up one’s sleeves without showing the arms. When opposing armies clash. My words are easy to understand and easy to apply. is called the Action of non-competition. Chapter 74 1. 2. it says: I dare not be the host. Only because of prevailing ignorance that I am not understood. So the sage’s being without sickness is that he knows sickness as sickness. Not knowing that you don’t know (everything) is a sickness.

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

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

Shih 19. Yu 51. K’un 24. Ming I 46.295 - . Ch’ien 36. Wilhelm’s translation Table according to the book: Leibniz G. Chen E The Receptive Return The Army The Approach Modesty Darkening of the Light Pushing Upward Peace Enthusiasm The Arousing ..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. W. Sheng 11. Fu 7. Wilhelm’s translation D Chiness name of hexagrams E R. T’ai 16. sign and R. Lin 15. 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. “Two Letters on the Binary Number System and Chinese Philosophy”.

Ching 5. 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 . Heng 34. Kuei Mei 62. Chi Chi 48. Chieh 39.A B C D 40. K’an 60. Ts’ui 17. Pi 3. Sui 47. Chun 29. Chien 63.296 - . Hsiao Kuo 55 Feng 32. Ta Chuang 8. Hsu 45. Hsieh 54.

Meng 41. Tui 31. Ta Kuo 43. I 4. Chin 21. Ta Ch’u 35. Ku 26. Kuai 23. 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 . Ko 28.A B C D 58.297 - . Sun 52. K’uei E The Joyous. Shih Ho 64. Ken 22. Hsien 49. Pi 18. Wei Chi 38. Po 27.

Lu 33. Chia Jen 57. I (Yi) 59. Chien 37. Hsiao Ch’u 12. Sung 10.298 - . Chung Fu 53. Li 50. Huan 61. Kuan 42. P’i 25. 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 .A B C D 46. Sun 9. Ta Yu 20. Ting 14. Sheng 30. Tun E Pushing Upward The Clinging. Wu Wang 6.

Chi’en E Fellowship with Men Coming to Meet The Creative 61 LLLL0L 62 LLLLL0 63 LLLLLL .299 - . Kou 1.A B C D 13. T’ung Jen 44.

.300 - .

Sign up to vote on this title
UsefulNot useful