Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
Application of the
Tao Te Ching
Mantak Chia
and
Tao Huang
Edited by:
Dennis Huntington
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Editor: Dennis Huntington
ISBN: 974-88307-9-9
Manufactured in Thailand
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Contents
Contents
Contents................................................................................... i
About the Authors
Mantak Chia ........................................................................ vii
Tao Huang ........................................................................... xi
Acknowledgments ................................................................ xii
Preface..................................................................................... xiii
Words of Caution..................................................................... xx
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Contents
Chapter I
Wordless Uttering Sound: Tao................................................. 37
Defining the Tao ................................................................... 37
Communicable Tao.......................................................... 38
Inner Voice ....................................................................... 39
Incommunicable Tao ....................................................... 40
Connection In-Between .................................................. 41
Usefulness of In-Between ............................................... 41
Nature of the Tao ................................................................. 42
Tao: Beyond the Senses ................................................. 43
Knowing of the Origin of the Tao: Thus ........................... 43
Empty Harmony – Action of the Tao .................................... 45
Returning ......................................................................... 46
Bellows – Function of the Tao ......................................... 48
Bellows-Like Meditation ................................................... 50
Mystic Female – Source of the Tao .................................... 53
Water – Symbol of the Tao .................................................. 54
Lao Tzu and the Tao ............................................................ 55
On the Tao ....................................................................... 55
Discipline ......................................................................... 56
Teaching and Learning .................................................... 56
Warning ........................................................................... 57
Advice .............................................................................. 58
Chapter II
Sensory Perception................................................................. 59
How We Perceive ............................................................... 59
Spiritual Sensitivity .......................................................... 60
Development of Five Senses .......................................... 62
Meditative Perceptivity ..................................................... 69
Sensory Receptors ......................................................... 70
Vulnerable Sensory Organs ................................................ 71
Mawangdui Text ............................................................... 71
Five Elements – Sum of Stimuli ...................................... 73
Pressure upon Five Senses ........................................... 74
Stop Victimizing your Sensory Organs ............................... 76
Away from Motivational Stimulus .................................... 76
Being Productive: Ego’s Weapon ................................... 77
Sickness of our Persuasion ................................................ 78
Idea of Ownership ........................................................... 78
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Contents
Chapter III
Walking the Way: Spiritual Cultivation...................................... 84
Chinese Psychospiritual Somatology ................................ 86
Historical Picture ............................................................. 86
Three Mystic Fields ......................................................... 88
Two Openings ................................................................. 90
Reactionistic Map............................................................. 92
Two Orbits ....................................................................... 96
Heart of Troubles ................................................................ 98
Carnal Body – Root of Trouble ........................................ 98
Formula for Six Organic Systems ................................... 100
Desiring Heart – Owner of the Troubles .......................... 110
Frolics of Five – Animals (Wu Chin Xi)............................ 111
Vitalizing the Body ............................................................... 114
Emotional Mood – Activation of Troubles.......................... 115
Formula of Five Emotional Colors ................................... 116
Chapter IV
Embracing Oneness................................................................ 119
Perceptual Unification of the Oneness ............................... 121
Taoist Approach ............................................................. 122
Scientific Manipulation ..................................................... 125
Belly – Energetic Bank of Oneness ................................ 127
Fungi – Food of Oneness ................................................ 127
Vision of Oneness .......................................................... 128
Psycho – Spiritual Unification ............................................. 129
Biophysical Oneness – the Androgynous Self ................ 129
Psycho-Spiritual Oneness – the God-Like-Self............... 131
Mystic Female ................................................................. 132
Nature and culture of Psychospiritual Oneness.............. 134
Three Oneness ............................................................... 136
Power of Keeping the Oneness .......................................... 138
Oneness-Child of the Tao ................................................ 139
Outcome of Cultivation .................................................... 141
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Contents
Chapter V
World of the Sage.................................................................... 143
What is a Sage? .................................................................. 143
Sage’s Physical Condition................................................... 145
On Water ......................................................................... 146
Sage’s Mental Condition ...................................................... 150
Wu Wei ........................................................................... 150
Wu Zheng ........................................................................ 152
Shan ................................................................................ 153
Xian .................................................................................. 154
Calming the Mind ................................................................ 157
Pursuing the Tao .............................................................. 157
Embracing the Simplicity ................................................. 159
Richness of Frugality ....................................................... 160
Non-Dualistic Mentality .................................................... 161
Quality of Sage’s Life........................................................... 163
Capacity of Natural Rejuvenation..................................... 163
Suffusion of Self............................................................... 163
Wisdom of an Old Boy..................................................... 164
Chapter VI
Uplifting Te................................................................................ 167
What is Kind Action?............................................................ 168
Use of Language.............................................................. 168
Uplifting Te ....................................................................... 173
Accumulation of Te .............................................................. 174
Nature of Kind Action ....................................................... 174
Capacity of Kind Action ................................................... 175
Humiliation ....................................................................... 176
Accumulation of Kind Action ............................................ 177
Ji Te .................................................................................. 179
Equilibrium of Kind Action ................................................ 180
Cultivation upon Kind Action ................................................ 182
Nature of Cultivation......................................................... 182
Entering the Mystical Te ................................................... 184
Kind Action - The Only Measurement ............................. 186
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Contents
Chapter VII
Between Palace and Temple................................................... 188
Loving the People................................................................. 193
What are “People”? ......................................................... 193
How to Love People ........................................................ 195
How to take care of People ............................................. 195
The Formula before the Fear............................................ 196
Practical Success ........................................................... 197
Governing the Country ........................................................ 197
Nature of a Country.......................................................... 197
Ways of Governing the Country........................................ 199
Mutual Existence of Countries ......................................... 200
Military .................................................................................. 201
Nature of War................................................................... 201
Military - Strong Army ...................................................... 204
Mentality of Winning ........................................................ 205
Military Strategies ........................................................... 206
Kingship ............................................................................... 207
Widow or Orphan? ......................................................... 207
Supportiveness of the Tao ............................................... 207
Chapter VIII
Longevity and Immortality........................................................ 209
Tapping the Gate of Longevity ............................................. 210
Reasoning, Out................................................................ 210
Distilling the Mental Clouds ............................................. 211
Calling upon the Valley Spirit ........................................... 212
Visioning Immortality ....................................................... 213
Moving Along the Living Reality ........................................... 214
Nature of Changing .......................................................... 214
To Suffice Oneself with Presence.................................... 215
Reversing the Process of Entropy................................... 217
Reconnecting the Source of Longevity............................ 219
From Longevity to Immortality ............................................. 221
Walking through the Death .............................................. 221
Open to Longevity ........................................................... 222
Lasering into Immortality.................................................. 223
You Choice Matters.......................................................... 224
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Contents
Chapter IX
Faithfulness.............................................................................. 225
Initiative Engagement of Faithfulness: Speech ................... 228
Nature of Speech ............................................................ 228
Character of Speech ....................................................... 230
Quality of Speech ............................................................ 232
Speechless Action .......................................................... 233
Trustworthiness .................................................................. 235
Establishing a Trusting Environment ............................... 235
Mechanism of Trust ......................................................... 235
Way of Trustworthiness ................................................... 236
Faithfulness ......................................................................... 237
God of our Spirit ............................................................... 237
Virtue of Faithfulness ....................................................... 237
Beyond the Transformation of Life................................... 239
Appendix I
Lao Tzu’s Tao Te Ching ....................................................... 242
Appendix II
Binary System and I Ching ................................................. 271
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About the Aithors
Mantak Chia
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About the Aithors
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About the Aithors
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About the Aithors
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About the Aithors
Tao Huang
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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 Mas-
ters who have passed on their special lineage, in the form of an
unbroken oral transmission, over thousands of years. We thank
Taoist Master I Yun (Yi Eng) for his openness in transmitting the
formulas of Taoist Inner Alchemy.
Thanks to Juan Li for the use of his beautiful and visionary draw-
ings, illustrating Taoist esoteric practices.
We offer our eternal gratitude to our parents and teachers for
their many gifts to us. Remembering them brings joy and satisfac-
tion to our continued efforts in presenting the Universal Tao Sys-
tem. For their gifts, we offer our eternal gratitude and love. As
always, their contribution has been crucial in presenting the con-
cepts and techniques of the Universal Tao.
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.
We wish to thank Dennis Huntington for his editorial work and
writing contributions, as well as his ideas for the cover. We appre-
ciate his research and great labor. We wish to thank Colin Campbell
for his editorial contributions on the revised edition of this book, as
well as thanking our Senior Instructors, Rene J. Narvarro and
Annette Derksen, for their insightful contributions to the revised
version. We thank Joost Kuiterbrouwer for his suggestion on
choosing the book title and numerous insights. We thank espe-
cially Marion Knabe for her many times of editing over the past
three years before the draft reached Dennis’s hand.
A special thanks goes to our Thai Production Team for their
cover illustration and book design and layout: Raruen Keawpadung,
Computer Graphics; Saysunee Yongyod, Photographer; Udon
Jandee, Illustrator; and Saniem Chaisarn, Production Designer.
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Preface
Preface
For over 2500 years, the five thousand pictographs/words of Tao
Te Ching, the Scripture of Laoism and the Bible of Taoism, have
been regarded as among the greatest treasures in the world. Li
(plum), born around 640 B. C. with a personal name Er (ear), com-
piled 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 en-
lightened 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, univer-
sal 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 com-
posed of 44. To assess this numerically, we see that three and
seven is ten, and four plus four equal eight; together they are eigh-
teen, or double-nine, which when multiplied equal 81. Individually,
three represents the multiplicity (seed), and four portrays the foun-
dation (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 con-
tained in the thirty-seven chapters. Each spiritual being contains
the copy of three, the dual souls of seven and eight, and the two
deaths of four: one for flesh and the other for soul. The sacrifice of
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Preface
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Preface
that have changed their vision quest into the more religious prac-
tice 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 Lao-
Tzu, 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 Chi-
nese and other sources as well. The first English title is The Specu-
lations on Metaphysics, Policy and Morality of the “The Old Phi-
losopher,” 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 him-
self expands into all sorts of Laoism/ists/schools. His Text reaches
a more descriptive scale than the historical Chinese commenta-
tors 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 flour-
ish in the future. To go beyond this fruitful result, the English read-
ers must endeavor to connect to Lao Tzu’s original mind, not oth-
ers’ mindless minding of Lao Tzu. They desperately need the en-
ergetic vibration generated through Lao Tzu, not the linguistic in-
terpretation. They need a direct spiritual sensation passed down
by Lao Tzu. It is to this societal need that we are destined to
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Preface
restore the original image of the text. We wish to capture the origi-
nal 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 auto-
matically what my life should be in the West. It was the beginning
of the heart-sealed teaching of my life, or direct spiritual initia-
tion.”
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 repre-
sented 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 to-
gether. Secondly, there is no Chinese commentary to do so. Thirdly,
we have rearranged the chapter division to present the true mean-
ing of the integration of heavenly power and human power in the
mystic field within us.
“The essence of this project is more experiential than concep-
tual in nature, even though it is laced with all sorts of Taoist con-
cepts. 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 translit-
eration of Tao Te Ching. Even though Lao Tzu’s words can be
translated, certain Chinese words cannot. English has no equiva-
lent 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 devo-
tion and trans-illuminated through heart awakening. Faith opens
the door to the wisdom mind, allowing the power of teaching to be
illuminated within the golden chamber of the heart.
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Preface
Cosmic Bridge
The title, Door to All Wonders, comes straight from the last sen-
tence—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 connec-
tion with the wonders of the universe, or God’s creation. The ‘Door’
functions as a middle point between the internal world and the ex-
ternal world, between the information within and without—or be-
tween 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 wonder-
ful. 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 al-
ways inside the door, and the students, if not initiated, who are
wondering (or wandering) outside the door. In order to open the
door, the readiness of heart and completion of purification must
take place first. Otherwise, the heart-sealed teachings between
teacher and student cannot begin. Ultimately, the door refers to a
specific realm of consciousness of God, a line connecting two
sides, or a flowing river covering both sides of the riverbed. Shoel
is the word in the Bible.
Taking another example, Shakespeare’s plays are doors, which
are carried out either by readers and writers, or between stage
players and audience. This is the precise functioning of a door, a
cosmic vehicle connecting heart and mind, Xing and Ming, soul
and spirit.
What, then, we have presented you now is our transmission,
as Lao Tzu’s words are italicized as stone-carved letters in the
depth of our conscious flow. You cannot read Lao Tzu here; He
has died into our hearts. You cannot objectify his teachings from
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Preface
our transmitted teachings; his words are now our words. What
transmission you will receive depends on how your heart is driven
by your faith.
As you go through the book, read the words as listening to a
storyteller, hearing your inner conscious dialogue, and talking back
and forth dreamingly between your true self and God. Now move
on, cast your eyes upon your hungry souls; the messages in the
teaching will shine upon you.
By presenting the four techniques in Chapter III—“emptying the
mind, vitalizing the stomach, softening the will, and strengthening
the character”—we hope to justify the societal need as we see it.
“Emptying the mind” requires a complete realization of self and
society before the mind can become tranquil and return to its in-
fantile stage. Only when the mind is empty will the body be fat with
love and the spirit be able to present itself. “Vitalizing the stomach”
is filling the stomach with purified Chi. “Softening the will” discusses
the process of fully accepting the body/mind and world by dimin-
ishing the ego anticipation: the will of self-deception/punishment.
And finally, “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. To achieve this is the answer to the
Door to All Wonders: why Tao is always present, the Text always
alive and Lao Tzu always smiling like a child. It is the key to the
Door of All Wonders—open to those who wish to step into the
mystery of life and beyond.
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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.
Readers should not undertake the practice without receiving per-
sonal transmission and training from a certified instructor of the
Universal Tao, since certain of these practices, if done improperly,
may cause injury or result in health problems. This book is intended
to supplement individual training by the Universal Tao and to serve
as a reference guide for these practices. Anyone who undertakes
these practices on the basis of this book alone, does so entirely at
his or her own risk.
The meditations, practices and techniques described herein are
not intended to be used as an alternative or substitute for profes-
sional medical treatment and care. If any readers are suffering from
illnesses based on mental or emotional disorders, an appropriate
professional health care practitioner or therapist should be con-
sulted. Such problems should be corrected before you start train-
ing.
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. If the reader undertakes any
exercise without strictly following the instructions, notes and warn-
ings, the responsibility must lie solely with the reader.
This book does not attempt to give any medical diagnosis, treat-
ment, prescription, or remedial recommendation in relation to any
human disease, ailment, suffering or physical condition whatso-
ever.
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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. They have different backgrounds in their lives
and different orientations, as they see it, in their practices of the
Tao. Master Chia is like an older brother in some ways, a more
experienced teacher of the Tao in Western cultures. He teaches
an ascending range of practices designed to culminate in the Wu
Chi, spiritual immortality and physical/spiritual immortality. How-
ever, at this point he is most famous for teaching people Taoist
fundamentals for health and inner peace—which include under-
standing, cultivating and gaining mastery of their sexual energy.
The younger Taoist, Tao Huang, commented to me: “Master
Chia has devoted his entire life to the teaching of the Tao, 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. … Sexuality is
the base of everything, but mystic insight is the seed. This is the
ultimate yin and yang, the harmony of body and mind. This is per-
haps the most help Master Chia did on my behalf: He made me like
Jung with his Freudian approach. … I know it is difficult for you, but
that is the nature of life. It is even more difficult for Master Chia this
time, because we simply view and walk the Tao differently. In our
Taoist tradition, we are all in agreement on the oneness of Tao, the
power of Virtue, the duality of Ming and Xing, the trinity of Ching,
Chi and Shen, and the pentagram of all the fives we have—and for
that matter, that the universe also has. How to walk the momentary
individual path among these agreements is the path of understand-
ing, love and mutual acceptance. That is all we have, and that is
the will of blood we have all inherited as long as we call ourselves
Taoists.”
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Editor’s Introduction
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Editor’s Introduction
ing the Tao and Te—regardless of the exercises one may employ
for training. 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.
Biographical/Cultural Resources
It became clear that I had to do some homework/research after my
first reading of Tao Huang’s manuscript. 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, two lives as a Native American Indian spiritual practitio-
ner … chi kung practice—healed his physical problems … heart-
sealed awakening through Lao Tzu … 26th lineage of the Dragon-
Gate School … spiritual name Valley Spirit.” Though interesting,
these are not typical references that one would anticipate in a typi-
cal biography in a Western cultural setting—not, if you were a com-
pany personnel manager screening a candidate for a job! Like-
wise, if you were someone not familiar with the arts, sciences, and
mythology of Chinese mystical culture, you might raise your eye-
brows.
I garnered further clarification and elaboration to render these
biographical statements more natural and reasonable for the reader
to entertain. In addition, research in the form of reading other source
books supports most of his personal statements as being highly
credible. Further elaboration of Tao Huang’s biographical/cultural
resources that inform his writing is provided in the following para-
graphs.
Cultural Orientation
“Chinese mystic culture was rooted in Taoism, a combination of
everything from sky above to earth below, and all things in the middle.
The details can be found in the text. Taoism provided me a
groundbreaking thinking path—while Western culture opens the
landscape of norms for my liberal thinking, especially the Christ
path of love. I am still experiencing it day after day.”
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Editor’s Introduction
Previous Incarnations
“My past life came through meditation—twice a Buddhist, two lives
as a Native American Indian spiritual practitioner. During medita-
tion for the last twenty years, some of the information dealt with
past life experiences, such as incarnations as a Buddhist and as a
Native American Indian. I have even met my former wives while
taking the flesh as a Native American healer. Those are part of the
past ways that have led me into the violet color Taoist practice.”
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Editor’s Introduction
thirds white while I was still nineteen years old. I began Chi Kung
practice with one of Liu Yi-Ming’s students (Thomas Cleary has
translated several of Liu’s books). Within three years of practicing
Chi Kung, my hair had returned to black. Every morning I did a 30
minute standing meditation with my index and middle fingers
stretched out before me, while quietly counting my in and out
breaths. After only a few weeks of this, my insomnia disappeared
and I began to enjoy sound sleep once again. In the third year of
daily practice, my arthritis disappeared. When the healing Chi be-
gan to seep through my fingers and bones, it seemed almost more
than I could bear. As it grew, the healing lifestream permeated my
entire being.
“With Chi Kung as an inner practice, little oxygen is consumed,
while the absorptive capacity of the lungs rises significantly. This is
not the case when engaging in extreme physical exertion, espe-
cially if competition is involved. It is rough on the lungs as well as
the heart, and can be damaging to one’s overall health. Therefore,
I gave up my practice of daily running, which left me feeling ex-
hausted. Chi Kung always left me refreshed and regenerated.
“In 1986, at age 24 (in my birth year of the Tiger), I had the privi-
lege of coming to America as an exchange teacher. During that
school term, I was invited to teach the Chinese language, as well
as Chi Kung at a high school in Cleveland. This was a decisive
year that changed my entire life personally, culturally, and spiritu-
ally. Personally, it awakened me to the path for my life’s journey—
one that would prove to be lonely, but alternately rewarding. Cultur-
ally, I knew that my traditional culture offered something not only for
myself, but also for the entire world. It encompassed the essence
of Chinese medicine and Taoist Inner Alchemy. Spiritually, I had
chosen Taoism over Buddhism, Confucianism, and Christianity.”
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Editor’s Introduction
“Also, when the two hearts reach oneness, you cannot tell which
is which. 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.”
Editor’s Note: For additional commentary on this spiritual
noumenon, there is an English translation, The Jade Emperor’s
Mind Seal Classic.1 The Chinese characters for heart and mind
are the same. Hence, this English translation of the Chinese text of
the Taoist classic on the subject has used the word ‘mind,’ rather
than heart, in contrast to Tao Huang’s choice of terms.
Significance of Winter Solstice: “In Taoist tradition, we have
four big times within a year, Winter/Summer Solstice and Spring/
Fall Equinox. The same way for each day, 11:00pm/am to 1:00
am/pm and 5:00am/pm to 7:00am/pm. These are the four corners
of the year and of the day. The energy is much stronger than at
other times. These times are when either the yang or yin Chi be-
gins, or the yang and yin reach a balance.”
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Editor’s Introduction
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Editor’s Introduction
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. By the final stage, one must have attained a clear and
unwavering state of spiritual will in order to be successful.
In the original manuscript that I received, a ‘story’ appeared near
the beginning of the first chapter in the section entitled Communi-
cable Tao. In hindsight, I would now characterize it as a symbolic
representation—an allegorical presentation—of a concise sum-
mary of the essential concepts (an abstract) of Door to All Won-
ders. However, my first few attempts at reading this arcane par-
able and other statements and passages in the manuscript left me
feeling exasperated and frustrated because there was not suffi-
cient supporting information. Consequently, I had to try to guess
the meanings intended. As it turns out, Huang told me after I que-
ried him, “The story is the result of my twenty-years searching, as
we all do in each and every stage of life’s journey. Naming is the
power of man, after being capable of ejaculating a spirit inside the
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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, the
consciousness dividing into lineages and races and nations. It is
what you will take.
“We must be the slaves of God. To be a slave is to be Job in the
Book of Job. We have been enslaved since birth, having work to do
and taking pilgrimages. So above, so below; in order to be a mas-
ter, first slave. It is all your decision to take your own path, to devote
your own love. How to consume your Chi of love is how to be the
slave of yourself and of God at the same time. But
sadly speaking, we are double slaves—the slave of God and the
slave of man. In order to reach a spiritual state, the death of gov-
ernment/flesh and the death of religion/soul are a must, called two
deaths in Christianity, Crucifixion and Resurrection.
“One more word on slave: It is true that for the entire Taoist path
of internal liberation, we are our own boss and slave in the same
body and mind. But in order to reach a complete liberation, work
must be done, and karma must be dissolved. Otherwise, we would
be still controlled by all realms of shadows—the shadows of col-
ors, cultures, lineages, nations and races. The word ‘will’ is of spiri-
tual will, like a steadfast rock of Peter, continuing the path of Christ
love. It is this will that connects and relates all.”
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In the late 70’s, 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. But, the American public didn’t know
about Chi; so, there wasn’t a market for this health aid. However,
while plying his healing arts in a health clinic in New York’s
Chinatown, he was later ferreted out by eager American students
looking for a teacher of Taoist practices. The rest is history.
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Get it? Could the baby have inherited the will through the family
bloodline if he had belonged to the man’s family? Not from the blood!
Consider this fact: In heredity, the oldest surviving records of
ideas on the mechanisms of heredity are from the ancient Greeks.
For example, Aristotle speculated that since blood perfused and
nourished the organs of the body, procreation also must be via
blood. He proposed that male semen was purified blood and that
the female genetic contribution to the next generation was men-
strual blood. However, these and other ideas made little or no con-
tribution to the eventual development of our present understanding
of heredity. After the Greeks, there was a 2000-year silence on the
mechanisms of heredity. Genetics as a scientific discipline did not
exist before the work of Gregor Mendel—in the middle of the nine-
teenth century.3
Therefore, the blood image must be a metaphor for something
else. So, how does one get it, spiritual will? Hint: read the rest of
the book on how to purify the ‘blood’ with Tao and Te.
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Editor’s Introduction
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 have included these images in
the chapters for reader reference along with the text. Because of
this pervasive presence of I Ching underlying Taoist thought and
culture, we are including a simple introductory summary of the I
Ching structure—as well as its amazing correlation to recent dis-
coveries and developments in modern science. This knowledge
has practical applications, especially in the area of molecular biol-
ogy, the genetic code, our DNA, and the subatomic world of quan-
tum mechanics. This translates into significant power for our life,
our spiritual experience and for the fulfillment of our evolutionary
birthright.
For those of us who don’t have an understanding of the work-
ings of the I Ching or the modern science of genetics, some stream-
lined basics will be presented in this section. The intention is to
give a sense of their basic structure and functions, just enough to
appreciate their value and significance. It is not necessary to have
extensive knowledge in order to benefit from reading the ‘Door.’
In the Preface, Huang wrote: “… Tao Te Ching … The Text con-
tains two sections. … 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 nu-
merically, we see that three and seven is ten, and four plus four
equals eight; together they are eighteen, or double-nine, 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).”
We will not attempt to assess the system and symbolism of
Chinese numerology in this introduction. But, 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. 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. There are
different aspects in the process of reading the hexagrams; the lines
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Editor’s Introduction
are read from the bottom up. When reading the trigram aspect of
the lines, the lower three lines are regarded as the Earth trigram
and the upper three constitute the Heaven trigram. 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.
Perspective
The roots of the Tao go back perhaps 20,000 years.4 The legend-
ary Fu-Hsi (Fuxi) is credited with compiling the ancient wisdom
about 5,000 years ago. He created trigrams with broken and un-
broken lines to represent the eight elemental forces of the universe
and nature, 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.
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Digrams:
Trigrams:
Kan
Hexagram
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List of the amino acids and their abbreviations in the above code.
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Editor’s Introduction
Concluding Comments
For the sake of brevity, the presentations of both the I Ching and
the Genetic Code were grossly oversimplified and superficial. The
purpose was to provide a sense of the validity and significance of
the I Ching for the uninitiated reader, since it is referred to often in
the text. Likewise, due to the tremendous advances in genetic sci-
ence, it is inspiring to have a sense of how we come to be the way
we are. Consequently, it may also support us in our practices to
know that we really do have the capability to profoundly influence
our health and evolution. By getting the good biosignals humming
and riding up and down those spiral stairways in our DNA, activat-
ing those good codons in our cells, transforming spirit from matter,
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 corre-
lation between the I Ching and the genetic code. 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 oppo-
sites of yin and yang. It is the same as the wisdom, the cosmology
of the world, embodied in the I Ching that was compiled 5,000
years ago by Fu-Hsi. Except that the I Ching has been further re-
fined and enhanced by spiritually achieved sages who followed in
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U= C= G= A=
or T in the case of DNA
(Preliminary trial, symbols exchangeable)
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cleaned, which has to do with family and social life, and unless he
or she shows enough virtue and integrity, the teaching cannot be
revealed. For example, I cannot reveal the exercise on Bigger Dip-
per unless s/he is under initiation and taking full responsibility for it.
I cannot tell a person based on social or family hierarchy.
“The third most sacred part of the teaching has to do with tim-
ing, both the cosmic time and the readiness of micro-time within
each person. Besides the micro and macro time factors, are the
special influences of the Winter/Summer Solstice and the Spring/
Fall Equinox. These yearly time periods of significance reflect the
four time periods within a day, which are 11:00 to 1:00 am/pm and
pm/am, and 5-7 am and pm. This has been summarized in the
phrase: ‘If you catch a day’s time, you master the entire year.’
“The most intriguing situation is the trinity of three dantians (tan
tiens) in our Taoist tradition. Because of the Chi that circulates
between body and mind, and is independent by itself, there cannot
be a single exercise for all. There is no such thing as an exercise
that can open everything. This is why all the pressure points must
be opened, and all the five levels of organs, skin, muscles, zang fu
(glands), bone and bone marrow must reach a final completion
before enlightenment can be achieved.
“Because the body is so complicated due to the ancestral ill-
nesses and social conditioning—and because of the interaction
between body and universe, particularly the inner planets and close
stars out there—each exercise must be treated specifically. It can
be handled only through consideration of an individual’s quality. This
is why in northern Taoist practices, we constantly use mind to guide
the body, which generates movements or exercises as a result of
experience. Also, when the two hearts reach oneness, you can-
not tell which is which. 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 teach-
ings—or revelation. All the italicized words or phrases or sentences
appearing in the book belong to the Tao Te Ching.
“If readers or students have any questions, they must find or
approach us directly in order to clarify the problems. We cannot
just give them the meal and feed them at the same time. Only the
right person can get the essential pictures of exercises. Or, if they
are advanced enough, by reading the words, they get an energetic
vibration right away. Then, they do not need exercises since the
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Editor’s Introduction
Reference Source:
1. Olson, Stuart Alve. The Jade Emperor’s Mind Seal Classic (St.
Paul, MN: Dragon Door Publications, 1993), page 37.
2. Legge, James. I Ching, Book of Changes (New York, NY:
Gramercy Books, Random House Value Publishing, Inc., 1996),
page xix.
3. Griffiths, Anthony J. F. … [et al]. Modern Genetic Analysis (New
York: W. H. Freeman and Company, 1999), page 18.
4. Ni, Hua-Ching. Esoteric Tao Teh Ching (Santa Monica, CA: Seven
Star Communications Group Inc., 1992), page 2.
5. Yan, Ph.D., Johnson F. DNA And The I Ching: The Tao of Life
(Berkeley, CA: North Atlantic Books, 1991), page ix.
6. Griffiths, Anthony J. F. … [et al]. Op cit, page 27.
7. Schonberger, Dr. Martin. The I Ching & The Genetic Code: The
Hidden Key to Life (2nd Edition) (Santa Fe, NM: Aurora Press,
1992) pp.9—10.
8. Schonberger, Dr. Martin. Op cit, page 153.
9. Capra, Fritjof. The Tao of Physics, Second Edition (Boston, MA:
New Science Library, Shambala Publications, Inc., 1985), page
160.
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Wordlless Uttering Sound: Tao
Chapter I
Wordless Uttering Sound: Tao
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Chapter I
Communicable Tao
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municable Tao of inner self that connects deeply to both our micro-
biological and psychological self as well as our macrocosmic and
celestial self. The name that has been written extensively objecti-
fies any subjective expression of this inner voice. Anyone who has
reached her/his prime can verbalize and name. Upon dying, the
voice and name are extinguished by the will enabling the person to
enter into immortal and eternal life.
Inner Voice
Inner voice is the most sacred spiritual vessel. Without this inner
voice, God is not alive, the Tao is not present, and the self is not
active. This inner voice expresses and characterizes the beauty,
the meaning and the strength of life. It is sometimes silent to the
degree that there is no focal point while at other times it is immea-
surably powerful. Yet, we often turn a deaf ear to this inner voice,
refusing to abide by it or even give it credence. We choose instead
to rely on an external world, that of authority and discipline, to de-
fine our life as something meaningful, leaving us with confusion
and distortion of the true meaning.
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Chapter I
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
second part of the two sentences warns us that the eternal Tao
cannot be voiced and the eternal name cannot be written. It
deminstrates to us also that what has been voiced can never be
the eternal Tao, and what has been given or written can never be
the eternal name. The Eternal Tao can never be expressed
completely and comprehensibly. The moment the mind’s intention
joins with the focus of the heart, the Tao becomes lost. The mouth
cannot express an image, a colorful vision or an awareness of the
total environment while simultaneously penetrating the very subtle
fine line. It is for this reason that voicing the Tao will automatically
and instantly disconnect from the eternal Tao. When an inner
message is verbalized, the speaker is lost and the listener will
interpret the received message according to whatever s/he may
hear, desire or wish. The eternal name is thus lost.
Before something is named, it is subjected to how the observer
regards it. Before Lao Tzu used the word Tao, many other words
may possibly have been chosen. When something is named,
changes occur due to its very nature or the nature of its creator or
user. Thus, the word Tao has become a fixed word with fixed
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Wordlless Uttering Sound: Tao
meaning, far and away from Lao Tzu’s initial vision, and it is forever
changing. This is why Tao has had many names, God has many
names and we have many names. What has been expressed is
not that which can be further described. No matter how hard we
try, we are bound to fail.
Connection In-Between
Between the mind and the heart, mouth and hand, the communi-
cable and incommunicable Tao, are three bridges we must navi-
gate: the inner voice, the mutual connection and the use of lan-
guage. The first, the inner voice, is exemplified by the baby’s voice.
There is no thinking or reasoning involved; only the sound of the
voice. It is the soul of the Tao, the true innermost spirit of that per-
son at that moment in that particular place and in that state of mind.
The second bridge is the mutual connection between the speaker
and the listener in the state of agreement and/or understanding. It
can be linked by either verbal or nonverbal form. When two people
hold an international phone conversation it is not the content that
matters but the continuous connection between them. Advertising
serves a similar purpose in that it is neither the truthfulness of the
message nor the quality of the products, but the securing of a mass
connection: the truth between demand and supply.
The third bridge is in the use of language. When the expression
is carried with clear and defining language, there will be no misun-
derstanding. The information is clear, as is the understanding of
the listener, successfully serving the purpose of the construction
and usage of language. When two people attempt to communi-
cate using two different languages, their words sound like distinc-
tive animal voices, incomprehensible to one another.
Usefulness of In-Between
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Chapter I
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Chapter I
good and the protector of the bad. By not rejecting or judging what
is good from what is bad, 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.
What is “thus”? It is awareness of self and universe by being
one with the creative force and seeing through what is limpid, after
blunting the sharp edge, unraveling the tangles, husbanding into
light and being as ordinary as dust. Seeing through that which is
limpid is analogous to entering into the realm of the kingdom of
light. Blunting the sharp edge means diminishing all the desires of
heart. Unraveling the tangles is dissolving and clarifying the con-
stant puzzles generated by mind.
When the body returns to its infantile stage and mind is com-
pletely cultivated, one is with the limpid light. In Taoist tradition this
light embraces both universal light and bodily light through the trans-
formation and purification within the trinity of Jing, Chi and Shen.
According to modern quantum theory, photons or particles of light,
have the ability to share their existence mutually. Electrons, on the
other hand, have the ability to exclude each other from entering
their territory. When sexual electrons and light photons are joined,
their union is transformed into golden elixir. This is the meaning of
husbanding into light. As the spirit enters its limpid state, the body
returns to its original quality: dust.
Lao Tzu is aware that the substance of Tao seems boundless
and unfathomable. Since the substance of Tao is not a concrete
form, it cannot be perceived symbolically other than in the sym-
bolic sense. As unfathomable and boundless as it seems, there is
form in it. It can be said that its form is the form of the world: the
image appears but is not yet apparent. Still this form seems bound-
less and unfathomable, there exists matter in it. The matter looks
embryonic and dark, there is essence (Jing) within. The essence
is very pure and complete, and there is trust in it. Because of this
trust, from now to the days of old, its name never dies even though
its name cannot be defined in human terms.
From substance to form, from form to matter, from matter to
Jing, and from Jing to trust, it is as though we are viewing an object
from a satellite or under a microscope. First, when we concentrate
on the outer formation of the world (the substance of Tao), we pic-
ture a great body of land, our continent (form). From this continent,
we focus on a country or region (matter). From the region, an ob-
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Chapter I
and the Tao of all things is the very Tao of all things. This is why we
have the Tao of heaven, the Tao of earth, the Tao of human beings,
the Tao of plants and animals, and the Tao of sand and rocks. This
is why competition of any sort has no value or reality; it is nonexist-
ent in the scheme of things.
In our modern society, we have evolved from animal-eating
predators into self-striving competitors. The gains and losses con-
ceal each other; master and slave thrive on each other; wandering
souls and hungry ghosts abound between heaven and earth. Stress
is the consequence of our society, anxiety is the tactic employed,
and loss of self-esteem is the price we pay. Unless the awakened
mind is re-centered, the soul restored, kindness (Te) enriched, the
self, individually and collectively, will never survive.
Remember the word “return” reminded by the action of “return-
ing”: body to its destiny, mind to its creativity and spirit to its one-
ness. Humankind is returning to earth since humanity takes its
origin from earth. Earth is returning herself to heaven since earth
takes her origin from heaven. Heaven is returning itself to the Tao
since heaven takes its origin from Tao. The Tao is returning itself
to Nature since Tao takes its origin from Nature. This is the ulti-
mate reality: returning is the cornerstone of being Taoist. Only
through this practice can we find the way, the one direction, the
means to returning to our youth, our birth, our source, becoming
one with the Tao. 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.
Returning
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Chi in our consciousness and spirit arises from the heart and mental
awareness. When these two kinds of Chi (called Kan and Li) are
unified to form harmonious action, golden elixir is produced.
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Chapter I
Yung-Chuan K-1
(Bubbling Spring)
Fig. 1.3 Learn to circulate your Chi in the Microcosmic Orbit to assist
mastery of semen retention and transformation of sexual energy.
These practices enrich the quality of one’s life and fuel the pro-
cess of spiritual “returning.” This can be achieved in the context of
celibacy, sexual monogamy or multiple partners—depending on
the individual and circumstances. The key is to merge sexual en-
ergy with loving compassion.
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Wordlless Uttering Sound: Tao
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Chapter I
Bellows-Like Meditation
Meditation is, in a sense, expanding our mental space into the vast-
ness of the universe. Human life and its existence on this planet
depend on creating and discovering the most useful space to oc-
cupy, then utilizing it fully and gratefully. When a person finds a
suitable space, they will survive and live a long life. This space can
be both physical and mental: a good physical space implies a good
location, good living conditions and a good business opportunity
while a good mental space must have the capacity for flexibility,
allowance and acceptance. These two are equally important and
often difficult to occupy, expand and preserve.
During our lifetime we are all granted a natural space in which
to dwell and make our life meaningful, enabling us to realize a dream
to make the heart joyful, and delight the spirit. Living in this environ-
ment we can exercise our kingship within our own precious king-
dom.
In meditation practice we utilize the bellows—the three precious
spaces—within our body. The first bellows is the function of lungs,
the working breath of life. The second bellows is the perineum, the
gate to all-sea-flow. The third bellows is the third eye, the opening
gate to the reality of mystery. Conscious breathing is the proper
means to effect this procedure.
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Chapter I
When the lower part of the body is fully open and relaxed, the
entire back, neck and brain will become open and relaxed. You
are becoming your own best doctor. The benefit of this exercise
is beyond measure. Your appreciation of yourself and your life
will expand as you continue this practice.
Perineum
3. Third Eye: In order to open your third eye and expand your con-
sciousness in both waking and dreaming states, practice the
following. Kneel, bend your head forward with hands flat on the
floor and tap the forehead on the floor in rapid momentum. You
may experience temporary pain and dizziness. That is a pre-
lude to the joy that will ensue. When you no longer experience
pain when following this practice, the spiritual eye is ready to
open.
You then focus on the pituitary gland. Inhale and mentally gather
the cosmic light into the pineal gland through the yang third eye
in the middle of the forehead. As you exhale, visualize the en-
ergy being condensed and sent forth to the yin third eye at the
crossing-point between the two eyes. You may visualize num-
bers flashing on your mental screen as you count your breaths.
When you are able to see a white dot, the cosmic door is ready
to open. This is the key tool in Taoist healing diagnoses. When
you develop this ability, you will learn to see and read illness.
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Chapter I
What is the model of being one with oneself; how does one lose
his selfishness? Water is the answer. Water provides the life force
for all creatures. It nurtures them, satisfies them, sacrifices itself,
and once again purifies itself. Water, on earth, is life. Nothing can
live nor complete its journey without water. This is the power and
virtue of water. This is the material that resembles most closely
the nature of the Tao.
Water is soft and gentle; nothing can compete with it. It occu-
pies more area than anything on the face of the earth does. Water
is weak and pliable, yet nothing can fight against its power since it
remains proportionate as well as ageless. Water is clean and pure;
nothing can contaminate it since it purifies other matter by purify-
ing itself. Water is at peace with nature; nothing can surpass it as
a tranquilizer, since its murky states are stilled by its inner tranquil-
ity. Water is inactive, yet nothing can be more active than water
itself; it is everywhere, ceaseless in its wanderings. Water is non-
competitive, conquers all.
Water is always happy in its present dwelling place. Pouring as
rain and drifting as snow, water travels endlessly through the sea-
sons. Forming dews, storms and glaciers, existing as solid, fluid
and steam, it continues its endless forms of processing. It washes
away all toxic materials that harm living creatures. Being noncom-
petitive enables water to remain at peace at all times. Water joy-
fully speaks its true faith, but our poisonous understanding of it
dispels its tranquil state. Water is content to follow its course, but
our mismanagement of worldly affairs has diminished our course.
Water acts in its own right time; we manipulate our affairs with an
imaginative clock that destroys the natural rhythms of our bodies.
Water dwells within earthly creatures, and reveals itself as the
largest substance on earth. There is no need to demonstrate, prove
or dignify itself. The yielding strategy it employs enables it to be
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On the Tao
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Chapter I
Discipline
Due to his heartfelt and wordless teaching method, Lao Tzu’s words
are easy to understand and simple to apply. They are easy and
simple because they are plain, nothing further is to be seen or
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heard. Because this is so, his words are few and few people can
understand them. He is precious and his teaching is precious; he
wears shabby cloth but holds a treasure within.
Words have their origin and events have their master. By reach-
ing the ultimate emptiness, concentrating on the central stillness,
he found that all things work together. From this I observe their
returning. He concludes that truthful speech seems paradoxical.
Besides, being overly informed leads to exhaustion, and facile
promises necessarily result in little trust. Because of the discrimi-
nation of this paradox, Lao Tzu comprehends the knowledge to
walk in the great Tao and know there is no reason to be fearful. The
only fear is what is other than that. This is the most profound para-
dox of life. It serves as a powerful spiritual awakening practice and
self-realization practice as well.
Warning
Seeing what desire and ambition invite, Lao Tzu warns that I see
clearly that those who want to take over the world and manipulate it
do not succeed. No one can surpass the wonder of nature. The
sacred mechanism of the world cannot be manipulated. Those who
manipulate it will fail. Those who hold on to it will lose it. If Lao Tzu is
right, the manipulation of scientific exploitation in its many various
forms, including that of us, will necessarily bring about self-de-
struction. As the nuclear bombs and arsenals proliferate around
the world, due to man’s pursuit of profit and power, there could
come a time of total self-destruction.
In regarding government, Lao Tzu asserts that the more prohi-
bitions there are in the world, the poorer the people will be. The
more and sharper the weapons the people have, the more chaotic
the nation will become. The more know-how people have, the more
bizarre things will appear. The more rules and demands that flour-
ish, the more thefts there will be. Instead, just let people enjoy the
food, appreciate the cloth, delight in customs, settle into their living
conditions. The neighboring countries are in sight. The sounds of
dogs and chickens are heard. People grow old and die without in-
terference from each other. Spirits are calling, but bodies are at
peace with nature.
The other warning sign Lao Tzu declares is that whenever people
are afraid of death and are acting contrary, I will catch and kill them;
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Chapter I
who else can act so? People are generally not afraid. Whenever
people are unafraid of death, how can killing be used as a threat?
If fear arises, it will be a great fear. As a result, nobody can kill
the fear of a nation. People will protect themselves out of their own
fear. As for himself, Lao Tzu is never fearful because he has no
place to die.
Advice
To expand on the above paradox, Lao Tzu cautions using the right
lawfulness to govern the country, using nonexpectancy to conduct
the battle, using disengagement to take over the world. When I am
inactive, people transform themselves. When I abide in stillness,
people organize themselves lawfully. When I am disengaged, people
enrich themselves. When I choose non-desire, people remain
simple.
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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. All living things from plants to insects and ani-
mals possess sensory abilities. Plant life carries the most simple
form of perception, that of transforming water and light through
minerals. All species of insects live on germs and viruses, whereas
animals depend on their five sensory receptors to recognize, iden-
tify and utilize their needs. Plants and rocks are active inorgani-
cally or vegetatively. Deriving from their inherent abilities, animals
have developed inter/intra-organic capacities in order to live ac-
tively and escape safely through their sensors. Their rudimentary
abilities enable them to interact with the five sensors of eyes, nose,
ears, tongue and skin. The human hands and feet as well as ani-
mals’ claws and birds’ wings, etc., are essential to their corre-
sponding senses of sight, hearing, smell, taste and touch. Humans
have also developed the ability to think and reason, to make and
utilize tools. Although mankind is incapable of running as fast as
jaguars, jumping as high as fleas, flying as high as birds or swim-
ming as well as fish, we are the masters of sensory manipulation,
making the most creative use of all things as well as the most
destructive use.
Along with five senses, all animals possess souls or animal
spirits of that intrinsic and independent power. Taoists call this form
of spirit po, which is instinctive, vegetative, selfish and egoistic.
Just as plant lives range from seasonal to perennial, animal spirits
exist from cyclical to eternal. All animal spirits are cyclical, but the
human spirits, being the most highly evolved, can reach the eter-
nal. All animal spirits are self-protective since they must safeguard
their own existence. Only human beings are consciously aware of
their traits of selfishness and are willing to somehow extend this
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power beyond death. All animals are realistically selfish; only hu-
mans can sacrifice today for the benefit of tomorrow.
When a spirit/soul is regenerated into a physical body, it unifies
its organic ability with the conscious ability to form ego: the master
of the five senses. In the Taoist interpretation, ego, as a powerful
and destructive sensory receptor, manipulates both the biological
and instinctive awareness of po and the conscious and mental
awareness of hun. The human conscious awareness perceives
both the present reality (natural or cultural) and the projected real-
ity (wished or planned). We define a natural presence (such as
time) through a consciously perceived presence (such as a spe-
cific time of a day), and project it into a future outcome (such as
predicting the weather).This is made possible through the interac-
tion of the conscious spirit, the anticipating power, the make-be-
lieve of ego and the foreseeing and fear-controlling capability.
With spiritual discipline we become fully aware of the biological
and receptive presence, the consciously perceived and planned
presence, and the spiritually awakened and transcended presence.
This is the presence of oneness, a composite of matter, force and
the momentum of their interaction. This is the presence of spirit
and its wisdom force. In spiritual manifestation, the world is not
only perceived but perceivable as well. The perceived world is the
realistic world we now inhabit. The perceivable world remains for-
ever present and mystic. Therefore, in spiritual cultivation practice,
the senses are organic and inorganic, biological and psychologi-
cal, instinctive and conscious, egoistic and willful. Our sensory
power represents the power of nature, mind, force, and matter.
Spiritual Sensitivity
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magic within: the gift of spirit. Between this paradox lies the nature
of mind and faith, underlining the path of research and returning.
The mind steals as many natural things as possible by explor-
ing their nakedness, disregarding each one’s privacy, giving no cre-
dence to the nature of secrecy, and paying no respect to the beauty
of simplicity. 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 profit-
able outcome. Equally alarming and tragic is the religious view of
abandoning the body, the love and the flow for the sake of institu-
tional practices, making the sacred power of church (body and
son) deviate itself from its source, love and resource: the sacrifi-
cial power of mother.
The world begins with the mother as its source. When you have
the mother, you know the son. The Mother is the undivided natural
form of Maker, and her creative power is the mechanism of all
creatures and their functions. Knowing this, the smallest and the
subtlest particle of the seed and the son, the orphanage of your
true self, is through your innate experience. This is the understanding
of the science of each individual substance and its function, from
images to ideas to structures and to numbers. This is the source
of our mind’s search, both realization and actualization, and our
returning path.
Fig. 2.1 When the bodily parts work together, the spirit senses all.
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Five senses are developed within the entire animal kingdom, coor-
dinated through the primitive brain, or cerebral cortex. In humans,
the term cerebral cortex describes the thick layer of gray matter
encasing the cerebrum, just as fruit encircles its kernel. The cere-
brum is the largest part of the brain, consisting of two hemispheres
separated by a deep longitudinal fissure. It is the central authority
for sensation as well as for all voluntary muscular activities. It is
the seat of consciousness and the center of the higher mental
faculties such as memory, learning, reasoning and emotions. It
consists of four lobes: occipital lobe for visual association, parietal
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lobe for touch and taste, the temporal lobe for smell and hearing,
and front lobe for the motor activities of thinking and reasoning.
All sensory activities governed by the cerebral cortex are cen-
tralized through the thalamus glands and executed through the lim-
bic system—the name being derived from “limbus,” the Latin word
for “ring.” This ringing system enables us to learn and to memo-
rize. This ability is the conductor of sound and its vibrating frequen-
cies, ensuring the person of the next breath, the next meal or op-
portunity. Prior to development of the limbic system, all species
possessed a brainstem that encircled the top of the spinal cord
and was poorly developed, particularly among fish and insects.
The brainstem, even more primitive than the limbic system, di-
rects (as it is preprogrammed to do) the functions of breathing and
metabolism. It controls our stereotyped reactions and movements
as well. It is vital in maintaining our conscious wakefulness and
alertness. The primary functions of life—heart rate, blood pres-
sure, swallowing, coughing, breathing and unconsciousness—are
charged by the brainstem. The alarm system in the brain, the re-
ticulating activating system (RAS) consists of a reticular forma-
tion, subthalamus, hypothalamus, and medial thalamus—with hy-
pothalamus serving the highest purpose of all. It contains many
tiny clusters of nerve cells called nuclei monitors that regulate body
temperature, food-intake, water balance, blood flow, sleep-wake
cycle and the activity of the hormones secreted by the pituitary
glands.
Thalamus
Hypothalamus
Pineal Gland
Pituitary Gland
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Amygdala
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tectors who fought for their masters. For example, in ancient China
there are many written descriptions of the highly skilled command-
ers and martial artists employing wild animals in battle. This is
perhaps the earliest meditative power exerted by humans in deal-
ing with their predators. Gradually, throughout the history, we have
internalized this skill into a two-sided, built-in self-preservation tech-
nique: positive and negative.
The negativity freezes or numbs the body/mind subconsciously
in its confrontation with danger. The positive side exercises the
human willpower to swiftness and fearlessness as characterized
by kingship, noble men and sages. Action (Te) in its profundity is
like a newborn baby. Poisonous insects and venomous snakes do
not sting it. Predatory birds and ferocious animals do not seize it.
In ancient literature, stories were written about kings, noblemen
and sages as examples of sovereignty, to be regarded by the com-
moners as spiritual or god-like creatures, worthy of worship. They
needed leadership, guidance, a common hope and belief. Since
the majority of the population was unable to survive due to rampant
disease, lack of food or becoming the food-supply of the stronger
wild animals, they were destined to die at a very early age. The few
who survived honed their skills in order to transform their fear and
reverse the prevailing life-threatening situations into a positive out-
come.
According to pre-heaven theory in Taoist tradition, the abdomen
is yang and brain is yin. In the beginning of its life within the womb,
generally within three to five months, the body turns upside down
with the water at the top and the fire at the bottom. This flow is the
function between the North Star and the sun: tailbone and fontanels.
The North Star provides the holy water and spiritual light, while the
sun ensures the biological formative power and the conscious nu-
trients: blood and fire. The tailbone provides and directs the initial
spinning, rotating or swinging power. It also provides flexibility for
the pelvic structure to accommodate the birth process. The fon-
tanels, serving as the cosmic urinary and defecating gates, chan-
nel the communication between the fetus and mother. As a fetus
grows, the nutrients coming through umbilical cord and placenta
shower through the sacral bones to the entire body. The spine be-
comes like a riverbed, allowing the water Chi to flow and nourish
the organs, muscles, tissues, bones and other bodily parts, en-
abling the fetus to rotate, moving from side to side and up and
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down. The ears become as the mouth of this river flow, ready to
receive the vibration between the fetus and mother, and communi-
cate between the skin and the amniotic fluid. The umbilical arteries
and veins within the cord provide the vital energetic circulation of
blood. Unlike other species in the animal kingdom, human babies
hang upside down in the mother’s abdomen until the birth process
begins. Animal mothers give birth while standing on their four legs;
therefore there is no fear of darkness in baby animals. In contrast,
the human baby’s brain is always held vice-like in its mother’s pel-
vis, looking down into darkness, causing the fear of darkness to
become a built-in biological reaction.
In post-heaven life, the nine sacral and tailbones are fused into
two, enabling the trunk of the body to stand upright. The resultant
walking ability defines the natural difference between a human baby
and an animal baby. It takes a period of six months or more for a
human baby to develop the ability to stand on its feet and walk,
while only a matter of minutes for a baby animal to do so. However,
later on in adulthood—in cases where lifestyle effects have resulted
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S1
S2
S3
C1 S4
C2 S5
Sacral Hiatus C3
C4
Meditative Perceptivity
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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,
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sounds, tastes and pressure till our body finally dies. From its very
beginning our life is lost until death returns to take us. During the
day, we march forward. At night we return during sleep. However,
when sleeping on our backs, we block our spiritual communication
as dream-work replaces spirit-traveling.
When you learn to see things through the back part of your brain,
listen to sound through the center of your brain and breathe through
the navel, you become one with yourself and the universe. If you
cannot do so now, following the techniques outlined here will show
you the way. They will guide you through the outside world into your
inner world, not through hopes gathered in the forefront of your
imagination but with the dreams held back in your subconscious
mind. That is the meaning of meditation: returning to oneness.
Mawangdui Text
Five colors blind the eyes. Racing and hunting madden the heart.
Pursuing what is rare makes action deceitful. Five flavors dull the
palate. Five tones deafen the ears. This is the content taken from
chapter 12 in the Mawangdui texts, believed to be the original and
least articulate copies now in existence. 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. There are over sixty
chapters in the standard version, which differ in words and phrases
and sentence arrangements from the original Mawangdui texts.
For example, the standard version lists the “three fives” first (five
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Chapter II
colors, five flavors and five tones), followed by Racing and pursu-
ing madden the heart, and Pursuing what is rare makes the action
deceitful. The standard version rigidly and forcefully places the
“three fives” together through the “mental word processor” of logi-
cal reasoning. It disguises the tragedy of human interaction with
simple calculation: compressing the human experience in a short
summarization. The artistic demonstration in the standard version
loses the most vital point: the position of heart and the center of
action.
Compared to the standard version, the Mawangdui texts show
more originality and are less wordy and polished. This expresses
the nature of Tao, responding naturally by ignoring completion and
perfection. Grand perfection seems lacking, yet its use is never
exhausted. Grand fullness seems empty, yet its use never comes
to an end. Grand straightforwardness seems bent. Grand skill
seems clumsy. Grand surplus seems deficient. This is an honest
reminder of how we should avoid becoming entrapped and being
satisfied with momentary limitation. Hopefully, through this natu-
rally inspired and personally experienced reminder, we will walk
through this chapter and the entire book with grace, realization and
liberation.
Most importantly, the Mawangdui’s arrangement in chapter 12
has its own conscious sequence. It is not in the logical art of lan-
guage but spoken to the natural conscious order: a combination of
intuition and rationality. It explains the process of using our imme-
diate senses of colors, heartbeat and excitement first, followed by
sounds, smells and flavors. It concerns itself with the organic in-
teraction of self with the world. It treats the mental reflection of the
world’s appearance and other qualities as an interactive and in-
separable unity to be acquired from both biophysical experience
and conscious understanding. This is the nature of all recorded
wisdom traditions.
In Lao Tzu’s spiritual conscious order, the sentence five colors
blind the eyes reveals the eyes as one of the primary sensory re-
ceptors. Colors are the first visible objects in the universe and the
most powerful natural stimuli. Their significance is so important to
our life, both biological and artistic, that we dye our fabrics with
colors, stain utensils with color, paint our rooms and houses with
colors, and express ourselves through colors. And we are the con-
sumers of colors. When colors, as the spectrums of light, enter
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the heart through eyes, the heart is fired and maddened, and the
body is driven by the “go for it” message. Racing and hunting com-
mence. Completion then comes into play since our survival de-
pends on the colorful fruits of mother earth. The more rare an ob-
ject is, the more intensely the body/mind pursues it. Pursuing what
is rare makes action deceitful: the beginning of human sinfulness.
The word “rare” is used in reference to the most sought after stimuli
since that which is rare pleases the heart, satisfies the ego, esca-
lates the position and increases the value. Cheating, fighting, dis-
guising, lying, envying, admiring, appraising, degrading, denying,
hiding, exaggerating, labeling, disregarding, abusing, humiliating,
killing, on and on endlessly. All for the purpose of pursuing five
flavors and enjoying the five tones: the rewards of racing and hunt-
ing. As the eyes are blinded, palate dulled, ears deafened, the body
becomes toxic and the mind numb. In spiritual discipline, the body
is the ‘cycling’ temple of the spirit. The mind is the directing wind of
spirit. Their vital force or spiritual elixir should be used for two pur-
poses only: to give birth to God’s beloved and spiritually connected
children, and to return us all to the true nature of self: the spiritual
and Godhead self.
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Idea of Ownership
In the realm of ego life, there is no word strong enough to equal it.
There is never enough of anything. Ego uses a great deal of physi-
cal and mental space to fill and store its ambitions and to preserve
and expand its possessions. Consider the physical space it occu-
pies as an explanation. There is no way to measure how big is big
enough. An apartment may not be as good as a house, a house
not as good as a mansion, a mansion not as good as a country, a
country not as good as the kingdom of mind. Worse yet, the insa-
tiable individual ego projects and transforms itself into a collective
group ego.
The idea of ownership is no more than social approbation and
culturalized ego possession. When a person owns a decent house,
they proudly announces ownership. The papers are signed and
legally approved. This person never realizes that the first master
owner of the house is the earth mother herself. The present owner
can trade the house, but cannot take the “ownership” away with
them. From the dawn of early civilization, our ancestors realized
that owning land means owning all the possessions on it, i.e., food
and water. The pride and power of ownership have been and will
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Chapter II
their own master and their own God. Their “mental seal” has be-
come a mixed entity of religious ownership and national censor-
ship. They fail to realize that they all worship the same God; their
masters are children (within the same family lineage) of the same
God. Are they fighting for their hearts or their egos? Are they wor-
shiping their hearts or their faith?
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Chapter II
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serving face, keeping face behind the ego and being fearful of los-
ing face are the best qualities of dignity. The roles of manager,
faithful follower and fundamental nationalist belong to this category.
They find themselves in the combined role of self-identity and dig-
nity 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. When they become
deenergized, however, they can be like a hungry dog, a killer with-
out mercy or shame. Dignity is next to spiritual willpower, but the
latter has no need to prove and qualify itself. It has already been
qualified by God and proven by spirit.
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Chapter III
Walking the Way:
Spiritual Cultivation
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Chapter III
Historical Picture
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Chapter III
In the human body there exist three mystic fields. They represent
the flesh of Lower (xia) Tan Tien, the soul of Middle ( zhong) Tan
Tien and the spirit of Upper (shang) Tan Tien, all concerned with
abdominal, chest and brain fields. The human voice carries three
characteristics—individual, regional and linguistic—that originate
from and return to the fourth: silence. Likewise, these three energetic
fields are further connected with four other fields, two arms and
two legs, open and closed through nine holes: seven in the face
and two at the bottom of the trunk. 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 are the
components representing the steps to be encountered and walked
through. They are the given messages to be revealed along the
pilgrimage.
There are three stages to be followed in the oriented practices
of these energetic fields. The first stage is the gathering of Chi at
the cauldron or the Lower Cinnabar Field inside the stomach. This
Chi will produce a “Pearl,” vitalizing the stomach (with Chi) as Lao
Tzu has expressed it. The exercise is xia ozhou tian or Microcosmic
Orbit. Sexual organs in the Lower Cinnabar Field represent the
power of biological production in concert with spiritual liberation.
Although we are born with a mechanical and manipulative ability to
design and produce many things, without the kidney Chi we could
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not exist. 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, while abundant kidney Chi
furnishes the drive to make life meaningful and practicable socially,
politically and spiritually.
In the second stage, through the fusion of five elements, the five
psychosomatic Chi are unified into a single psychospiritual Chi:
Love. Heaven and earth combine and allow sweet dew is the literal
representation. This results from gathering yang Chi in the universe
and bringing it into the Yellow Court at the Middle Cinnabar Field
where it harmonizes the Chi lifted from cauldron into a Pearl. The
color yellow refers to earth or golden season of spleen: the energy
distribution center. Microcosmic Orbit and Six Healing Sounds are
purposefully designed for this stage. In this psychosomatic center,
nutritional materials (e.g. air, food and water) absorbed into the
mouth and nose are generated into Chi-form, necessary to maintain
bodily equilibrium. This manifests through corresponding organs
as emotional attributions and supplementary personality
characteristics. The challenge is how to transform the emotion
into motionless, how to change personal into impersonal, and how
to purify selfish love into selfless love. The practical solution is inner
marriage between twin souls where negativity no longer exists,
where no more karma needs to be met, where there is no more
dual existence of male and female, where only the true selfless
self of pure-person and oneness are apparent.
In the third stage, the sweet dew “invites,” “attracts” or “steals”
God’s creative force of spirit in the Upper Cinnabar Field. The golden
elixir or pure-self will result in preparation for flight. This stage is
characterized as “the three flowers unify in the head and the five
Chi return to the ethereal state,” the state of the Tao since Tao is
beyond danger even when the body perishes. When a meditator
reaches this state, they will literally “see” the three different flowers
at these energetic centers: Buddha is seated on the lotus flower;
Jesus Christ adorns the snow-flaked flower; and Lao Tzu embraces
the star-shaped flower. In this psychospiritual center, shen is the
residence and master of hun (the heavenly spirit submerged in
human soul form) and po (the earthly animated soul form). It is
where the secret of natural mechanism is disclosed and their
mechanical copies (mental products) are researched.
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Chapter III
Two Openings
In Taoist tradition the inner marriage is the performance of the inner
cosmic dance between virgin boy and virgin girl. This is made
possible by closing the heavenly gate and the earthly door. The
condition is pure love or Christ Love, the state is eternal, the
substance is light, the seed is virtue, and the result is pure-person.
Virgin girl is Mother: colors, creation, purification, yin, chromosome
Y, snake, lake and mountain. Virgin boy is Father: light, power,
transformation, penetration, yang, chromosome X, dragon, thunder
and star. To experience the inner marriage is to know the cosmic
marriage, to enjoy the eternal love, to act through selfless love, and
to preserve the cosmic Chi.
The two openings in our body/mind are the heavenly gate—the
third eye—existing at the top, and the earthly door—perineum
pressure point—at the bottom. The bottom opening is locked before
the pubic stage begins, and closed after menopause or with the
absence of sperm, but opens fully in the productive stage and when
sickness manifests.
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Perineum
These are the only occasions in our human life during which we
experience a sense of living with God. In the history of human
evolution (both evolution and involution), as well as in religious
experience, scientific findings and the creative arts, all trace their
origins to this mystic source.
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Chapter III
Reactionistic Map
In Taoist mentality our entire life, troubled by its inevitable illnesses,
is determined by the interactive results of Chi circulation of jing-
chi-shen and hun-xin-po.
Jing-Chi-shen Hun-Xin-Po
Chi works between Jing and Shen just like xin (heart) balances
the forces of hun and po. By applying Lao Tzu’s Tao-Te-form-matter-
jing-trust, this suffused model assures us that heaven (the nature
of Tao) within us is Te, and the earth within us is Chi. When the Te
flows forth and Chi pervades everywhere, being forms. The origin
of being is jing. When two jing(s) are joined together, they become
shen. What comes and goes with shen is hun, and what goes
back and forth with jing is po. Jing, shen, hun, and po are the four
names of the fundamental building blocks in the structure of Chinese
biology, physiology, psychology and spirituality. Shen is the pure
yang shen or spiritual form residing in the head, while hun is the yin
shen or human soul. Jing is the biological substance of the body,
and po is the animated soul of jing within the body. Aside from
these four building blocks, Chi is the power source, and xin is the
working mind. Everything operates through the Chi; anything that
goes through the body must also go through the mind.
Looking at the concept of Chi in the traditional Chinese view as
well as libido in modern psychology, we see the diversity of this
energy manifested in two cultures. In Chinese, Chi is universal and
organismic, collective and individual, biological and spiritual. In
psychology, particularly Freudian psychology, libido is nothing other
than self-directed sexual pleasure and its gratification. The misuse
of Chi or libido contributes to both the Taoist idea of loss and
Freudian psychoanalytical concept of neurosis. Yet, to the Taoists,
Chi, especially concerning sexual energy or life force, is the most
precious treasure in the world; any misuse of it causes irreparable
damage to life. In Freud’s opinion, this portion of Chi is gratified
either by artistic and intellectual romance, or suppressed in daily
life as a sickness. There is no middle ground. The Taoist approach
can make a valuable contribution to modern psychology and spiritual
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Chapter III
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is the gluttonous thief; the fifth is the strong poison; the sixth is the
abandoned seduction; and the seventh is the diseased lungs. These
seven po represent the seven emotional attributes, leading inexorably
to possessive action and self-destruction. In biblical tradition they
are the seven bowls or seven deadly sins. As Lao Tzu questioned
which is more cherished, the name or the body? Which is worth
more, the body or possessions? Which is more beneficial, to gain
or to lose? This bespeaks of the desire and drive of egoistic heart.
By getting nutrition from the spleen and stomach (the energy
center for digesting food), the light from sun, and the air from lungs,
the psyche or xin has the necessary tool to produce blood: the
kinetic energy supply for the body from the embryonic light. Xin is
the origin of human desire (for the basic bodily existence) and action
(mobility). The Chinese concept of xin for heart is “xin originates
from matter and dies with matter.” If there is no light outside the
world, xin cannot be conscious of itself; if there is no biological
form of bodily existence, xin has no need to live with po’s instinctive
behavior of estimating things and being protective. Po or ego is a
very powerful concept but is empty on its own merits. Its powerful
nature goes to Western culture, which is active, demanding,
dominant, pragmatic and controlling, whereas the Buddhism’s
empty view and Taoism’s non-minded, non-egoistic action in the
East stress the usefulness of emptiness. Since ego is directly linked
with the subjective conscious self I, it surfaces through the
consciousness of hun and subjectivity of po to manifest with xin’s
passion and obsession. It is from this observation that we draw an
equation that xin and nao (brain) are the Chinese equivalent of
heart and mind.
Ming Xing
Xin Nao
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Chapter III
Two Orbits
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Chapter III
Heart of Troubles
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Chapter III
The theory and practice behind the six words formulas are that
natural sounds can vibrate our inner organs by stimulating the or-
ganic receptors and their corresponding centers. The expressive
sounds are then connected with the desire of the heart toward the
objects that produce sound. For example, when the feeling is grief,
due to either blockage of an inner organ or stimuli from the outside,
the voice resonates between low frequency and low force. When
the feeling is joyful, the voice resonates in tones from smooth and
steady to noisy and excited. Extreme positive or negative creates
disharmony within the organic system. The six words we discuss
at this time are the six healing sounds being paired to either replen-
ish or dispense with the inner blockage of Chi in the six paired
organs.
Translated Traditional Chinese Text and Personalized
Teaching for Westerners. The nature of the six sounds has to do
with the five organic (vital organs) sounds, beginning with the lungs—
plus the triple-warmer sound, like “Y” as the English vowel. Each
organ has three sounds: the neutral where the organ generates its
own purest expression and dual sounds where the Tao and Te, or
inhalation and exhalation are used, or the mental sound/physical
sound, or male/female sounds. That is why in the six healing
sounds, there are two distinctive sounds.
The six healing sounds presented in the text herein are the di-
rect translation from Hua-to, one of the greatest Taoist (and medi-
cal) doctors in China. And, in the beginning of his title, he used Lao
Tzu’s spiritual name—tai-shang-lao-jun, “the Supreme Master Lao-
Jung”—as the title, just like most of the writers of Buddhist litera-
ture do in honoring the teachings of Buddha. The six sounds are
about twelve meridians connected to twelve organs. Consequently,
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the sixth [dual] sound presented in the text of this section refers to
the relationship between the bladder and the gallbladder, which
comes from a medical context. The other sixth healing sound, the
triple warmer sound—used in the Universal Tao System—is not
related to any particular organ; it is not included in the text discus-
sion. It is hard to say whose system is authentic unless our organs
are clean to produce their own authentic sounds. The five vital or-
gans each are connected to an associated organ(s) as well as to a
sense organ. For example: heart, small intestine and tongue.
In the chakra system, the first five sounds connect to the first
five chakras, from sexual organ to vocal cord; the sixth is about the
third eye sound, the awakening of the Goddess’ sound within. Only
when the five Chi-sounds are completely integrated and reach a
perfect silence, can the sixth sound arise; it cannot manifest by
itself.
Also, the first five sounds are about the five animal kingdoms, or
the five senses within humans. The human sound, which is the
spleen sound, connects the four animal deities—Green Dragon,
Red Phoenix, White Tiger, and Black Tortoise—through the Yellow
Court (spleen, pancreas and stomach). The spleen is the largest
node of the lymphatic system, technically not an organ—but due to
its importance in the immune system and, energetically, in Chi-
nese medicine—it is regarded as a vital organ. As the triple-warmer
is activated, the trinity of the hun is also activated, thus connecting
the three Tan Tiens: the upper conscious, the middle emotional,
and lower physical. When the hun connects the four animal dei-
ties, the seven is completed. The crown is awakened.
Since the translation is strictly literal, and Master Chia’s teach-
ing is personal, whether created by him or transmitted from an-
other teacher, the six sounds he is teaching are the six neutral
sounds. 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 posi-
tion. The processing of emotions is different from the descriptions
in the translated text. Also, he has further streamlined the proce-
dure by activating each vital organ and its associate organ—there
is a recognizable interconnectedness—at the same time (i.e., lungs
and large intestine). Each sound is then performed three to six
times as needed for maximum benefit.
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Sensory Perception
Become aware of
your lungs and
smile into them.
Mouth Position for Close the
Lung Sound eyes; breathe
“Sssssssss”. Close normally;
the jaws so that the smile down to
teeth meet. Draw the lungs.
the corners of the
mouth back.
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Chapter III
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Sensory Perception
Push out
at the
heels of
the palms.
Become aware Push more
of the liver, with the
smile. Raise right arm.
the hands out
to the sides.
Exhale on the sound
“Shhhhhhh”.
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Chapter III
Become aware
of the heart;
smileinto it.
Open mouth,
rounded lips
Open your mouth somewhat,
Push more with the left arm. round your lips and exhale on
the sound “Hawwwww”.
Fig. 3.14 Heart Sound and Exercise - Fire Element, Li
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Sensory Perception
The heart controls the Ninth Palace, the alarming gate. When
it is harmonious, the form is perfect. At 7:00 a.m. on the first day
of the summer season, sit facing the South, clicking the golden
roof (upper teeth) nine times, bubbling the mystic well (saliva),
then swallowing it in three even portions. Concentrate steadily
on inhaling the red Chi at the Li Palace (heart), then swallow the
red Chi three times in order to nourish the jade-maiden in the
spiritual Li mansion. When the spirit is pacified, the body is at
peace. Though a hundred disasters may arise, they can bring
no harm.
Spleen
Press in with
the fingers,
more to the
left side
under rib
cage.
Exhale on the sound
“Whooooooo”.
Become aware of the spleen.
Close your eyes
& smile down
Feel the sound to the spleen,
in the vocal pancreas
chords. and stomach.
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Chapter III
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Sensory Perception
Triple Warmer
Upper
Warmer
Middle
Warmer
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Chapter III
Desiring Heart
The Owner of the Troubles
Wu Chin Xi
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Chapter III
Bear’s Game: Lie down on your back holding the knees with both
hands. Raise the head and lean over to the ground alternating both
left and right side seven times each. Then squat on the ground
with hands pushing down on the ground. Do seven times each, left
and right.
Deer’s Game: Stand on all fours, both hands and feet, stretch the
neck up, move the head to the left three times and then to the right
three times. Then, while moving the head to the left, stretch the
right leg. While moving the head to the right, stretch the left leg.
Following this, stretch the neck and tuck in the head three times.
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Sensory Perception
Bird’s Game: While standing, raise one leg and strenuously stretch
both arms while raising the eyebrows fourteen times. Do the same
with the other leg. Sit, stretch out the legs, hold the feet with hands,
and move each foot forward and backward seven times.
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Chapter III
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Sensory Perception
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Chapter III
1. Kidneys: Visualize the bright blue light in the sky above; draw
the light mentally into the kidneys; let this virtuous energy of
gentleness permeate the kidneys. Form it into a virgin boy or
virgin girl and let the virgin child breath out the blue-color-breath
as a deer. Then form the water element force within the body
into the image of a big, black or dark blue turtle (the Black War-
rior) which will then capture the deer. Place the turtle on the
back of the body as the protective animal.
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Sensory Perception
2. Heart: Visualize the bright, red light above the head and in the
sky and draw the color mentally into the heart. Feel the illumi-
nating message, the virtuous love, joy, and happiness in the
heart. Form it into a virgin child and let it breathe out the red-
color-breath as a red pheasant. Then form the fire element force
within the body and let the red pheasant embrace the force.
Place the red pheasant at the front of the body to serve as the
protective animal.
3. Liver: Visualize the bright, green light above the head and in the
sky and draw the color mentally into the liver; let this pure, virtu-
ous energy of kindness penetrate the liver. Form a virgin child
and let it breathe out the green-color-breath as a green dragon.
Then form the evergreen wood element force within the body
and let the green dragon embrace the force. Place the green
dragon at the right side as the protective animal.
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Chapter III
4. Lungs: Visualize the bright, white color above the head and in
the sky and draw the light mentally into both lungs; let this virtu-
ous energy of encouragement pervade the lungs. Form it into a
virgin child and let it breath out the white-color-breath as a white
tiger. Then form the universal creative force—white—within the
body and let the white tiger embrace the force. Place the white
tiger on the left side as the protective animal.
5. Spleen: Visualize the bright, yellow color above the head and in
the sky and draw the light mentally into the spleen; let this virtu-
ous energy of fairness and openness vitalize the spleen. Form
it into a virgin child and let it breathe out the yellow-color-breath
as a yellow phoenix. Then form the earthly creative force—yel-
low—within the body, and let the yellow phoenix embrace the
force. Place the yellow phoenix at the top center of the head as
the protective animal.
Fig. 3.27 Spleen: Shown projecting toward the Above and attracting
the Phoenix Earth Force of the Middle.
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Embracing Oneness
Chapter IV
Embracing Oneness
As you begin walking the way of your pilgrimage, your body will be
gradually detoxified and vitalized, the mind distilled and tranquil.
Life history, whether at the present time or since the beginning of
its ageless spiritual core, becomes a vibrating tool for the pilgrim to
teach and people to follow. His preaching voice and welcoming
arms draw the gathering crowds and clarify the confusion while
his wordless teaching and inner discipline generate trust and el-
evate the spirit. The pilgrimage of spiritual walking is both a purifi-
cation process and a liberating time, as well as an inner journey
and an expressive path. As the pilgrimage continues its course,
the body and mind begin their inner and ultimate marital relation-
ship. Within this true spiritual family, the feminine role of realistic
attendance harmonizes with the masculine role of self-disciplined
guidance. The experiential journey and awakening path walk side
by side, promote one another, and refine each other to produce the
pure-self. All the personal, social and ancestral relationships are
vehicles facilitating this inner sacred relationship. This is the un-
dertaking of the real task of your own pilgrimage, walking with your
own past within the confines of your own family.
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Chapter IV
represents the driving force that gives birth to worms and para-
sites.” A biological worm normally takes eight days to transform
itself. An annual cycle takes eight wind-periods to blow from one
Winter Solstice to the next. The eight wind periods within a year
guide accordingly the eight moon phases within a month, with 45
degrees in each phase, manifesting together daily, with 45 days in
each period. This all lies within the power of eight, the shao (young)
yin, the sheep, and the separation after union. The Chinese char-
acter “ba” for eight indicates the separation of the union from six
(liu) and the breakthrough of seven (Chi). Its structure depicts two
persons sleeping back to back. This is also the power of eight
hexagrams in I Ching, the trinity of the harmony of yin and yang, the
inner and outer connection of the four corners of the world, and the
manifestation of three. Tao gives rise to one. One gives rise to two.
Two gives rise to three. Three gives rise to all things.
The meditative power of wind, representing upper trigram in
Family hexagram, is located in a northeast direction: the trigram of
Ken (mountain). It applies to the gentle, warm breezes of gentle
spring wind. It represents conscious awakening, tender loving,
peaceful awareness, and careful direction. Wind is the inhalation
of cosmic breathing while light is that of exhalation. In our body,
wind represents the respiration of lungs, the wheel of the thighs,
the drumming of the ears, and the vibration of temples. The per-
sonal wind is the conscious sensation and reflection; physical wind
is the psychic direction; family wind is the father’s guiding role;
social wind is the governing principle; inner wind is the holy fire/
water, or the spiritual mind. In the worldly sense, wind represents
the direction of physical sensation, the degree of cosmic vibration,
and the intensity of interaction between light and its form: the void.
In contrast, the fire, being at the bottom position, represents the
power for purification and transformation. 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. The inner consciousness,
representing the spiritual wind and stillness, chills down or heats
up the intensity of loving fire, thereby ensuring purification, comple-
tion, and transformation. Meanwhile, there must be a place to pro-
duce the heat.
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Embracing Oneness
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Chapter IV
Taoist Approach
Fig. 4.3 River Chart (Hetu) Fig. 4.4 Luo River Graph (Luoshu)
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Embracing Oneness
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Chapter IV
(*Continued)
If the three glands are controlled by the pineal gland, it is spiritual,
wisdom and intellectual power. The four lobes surrounding the brain are the
illuminating, echoing coming through these four glands. So now we have
two interactive maps of eight extra meridians, between emotion and body
or between wisdom and body. The two sets of four in the brain are the
mystic functioning of 44, the volume of Te.
This is the nature of transforming seven emotions and six desires in our
Taoist tradition. As the positive emotions are transformed, they become
the wisdom illumination. As for the negative emotions, they become the
virtuous and mystic awareness practice. So, Tao and Te are unified, and
body and mind reach their final marriage.
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Embracing Oneness
Scientific Manipulation
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Chapter IV
the employees blame the bad road condition, and mind blames the
natural “disasters.”
When science discovered the growth hormone, its potential
appeared to be unequaled but quickly went awry in experimenta-
tion, having developed as a malignancy in the stomach. Those
affected could choose to either live with their condition or take drastic
measures, including surgical removal of the resultant tumor.
With the invention of the digital satellite cable communication
system we could watch TV (our own image) in our home. Yet this
advanced technology is hardly more than the small mirror carried
in a woman’s purse. When scientific knowledge led to the inven-
tion of machines such as automobiles, the poisoned air of the ex-
haust system leached into our lungs. It then escalated further, de-
veloping into our present smog-filled polluted atmosphere that in
turn led to an array of disabling diseases.
When the scientists buried their nuclear waste in the ground, it
seeped into our drinking water and contaminated the soil that grows
our food and the home where we reside. With the invention of bottled
formula, babies were deprived of nature’s perfect nutrition that would
enable them to develop a strong immune system.
Finally, organic receptors are extended by technological
equipment; organic malfunctions are replaced with transplants. Sat-
ellites replace the welcoming open invitation of God in His heav-
enly realm; telemarketing becomes the biophysiological gratifica-
tion; technological reinvestment and advancement become the ul-
timate psychospiritual gurus. All the mechanical techniques we
have accumulated throughout our civilization, especially from the
modern scientific revolution, are at the very least partially removed
from the natural phenomena of change.
Directed by the mind’s anticipation, natural reaction evolves into
mental projection. The world shrinks, dominated by competition,
verging on the catastrophic. As science progresses and matures,
its natural limitation will invite a backlash, the ultimate punishment
for manipulating the sacred mechanism of nature.
Lao Tzu ascertains that belly is the method of being. Belly is where
God’s tombs—sacral and tailbones—rest, how the Chi of life is
directed, and why we exist and continue to be. Through the navel
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Embracing Oneness
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Chapter IV
Vision of Oneness
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Embracing Oneness
Psycho-Spiritual Unification
The Taoist cultivation practice is psycho-spiritual in its nature. Will-
power—the best weapon of mind—is essential for the transforma-
tion of the spiritual upon the biophysiological. Without psychologi-
cal unification, the energy cannot be centered and crystallized. For
example, the endocrine and immune systems, so essential to our
existence, would dissolve into nothing more than superstitious in-
stitutional practice. The Oneness of yin and yang cannot possibly
be reunited. Therefore, psychological transformation is a means
and a must. Through this transformation, the process of drawing
the spirit and soul into Oneness has its necessary outcome. The
biophysiological nature of yin (female) and yang (male) will inevita-
bly return to their complete and unified Oneness: androgynous unity.
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Chapter IV
Exercises:
1. For the male, place the thumb and middle finger of both hands
together, then visualize the “head” of the standing penis. When
the penis is relaxed, visualize your two testes with two eyes.
After this, rest the conscious mind at the level of the cerebrum.
The sexual Chi will then be reabsorbed.
2. For the female, massage the breasts as you visualize the clitoris
and follow your breath. Then draw the sexual Chi from the clitoris
upward following a line (the white line) to the central point between
the breasts. Following this, connect this portion of Chi with the
thyroid and parathyroid glands. Store the final Chi—mixed at
the center between the second and third ribs—behind the
sternum, that is the center of lungs and thymus gland.
This crystallized Chi will cleanse the psychosomatic
problems caged in the chest, reduce the amount of flow during
the period, and invite the virgin boy (spiritual light) into the flower
to produce the spiritual seed: golden elixir.
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Embracing Oneness
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Chapter IV
Mystical Female
The body is a mystic field, whether male or female. There are three
areas representing the mystic female. The first area is that of the
perineum where the biological seed of love that gives birth to new
life is received. The second area is in the thymus gland for receiv-
ing the love of light and the lost self. The third one is the pituitary
gland that receives the cosmic power and spiritual understanding.
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Embracing Oneness
Pituitary
Fig.4.5 Well Valley, Thymus and Pituitary Glands are the Mystic Triad.
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Chapter IV
fice that in turn provides the opportunity for liberation and growth.
Marriage, both biological and soulful, is a false promise underlying
a karmic blockage between the two, and an opportunity to trans-
form it. Neither participant can live what the other must and neither
promising soul can satisfy the other lost soul. Terminating a rela-
tionship before transforming the karmic blockage will bring disas-
ter to both the self and the ongoing relationship. A promise, in itself,
demonstrates a precise lack of self-esteem and trust. Spirit has
no reason to promise anything. The ultimate union—spirit and
love—cannot live up to the high standard of self-promise and sworn
vows.
In the third area, the most rewarding experience is awakening
the unconscious that is stored in the abdominal area and the emo-
tional love residing in the chest. This can occur when the active
mind is stilled and the pituitary gland is calm as its hormone-direct-
ing functions are balanced and minimal. In sustained conditions of
darkness meditation (such as in a mountain cave), this desirable
subtle effect is especially profound when the pineal gland becomes
the energy center—the entire biological process of life is altered.
The triad relationship among spirit, love and pineal gland will cre-
ate the finest marriage on earth and in heaven: oneness.
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Embracing Oneness
us. The enlightened ones are the images, the pictures and the
lights seen by our envisioned spirits. They can transform a certain
power within us, but cannot maintain our physical bodies. Neither
can we depend entirely on them. We must feed ourselves, which
involves gathering the Chi and cultivating ourselves. Never think
that because we believe them, they will supply us with everything
we need. Know that our ego mind will not please them. There has
been no evidence that any religious founder or a spiritually enlight-
ened person did not need to first experience his biophysiological
process from birth to death. What we are struggling to learn today
is how to integrate their life experiences and fundamental teach-
ings within our daily practice. A sage, a true spiritual doctor, can
help us open the door to the wondrous core of our longings, but to
do so we must surrender to our true nature—our complete self—
to absolute freedom and creative spontaneity.
Religious practice is partly cultural ramification; religious beliefs
are culturally defined ideas. In Taoist terms the goal of entering the
Tao is to be One with Tao. Certain useful cultural practices are
shamanistic healing and I Ching counseling. The most powerful of
these cultural aids are the Tao and yin/yang, but they are neither
culturally concluded nor limited within their own cultural framework.
Living beyond culture and self is the ideal model of Taoist
cultivation towards psychospiritual Oneness.
Historically, our ancestor(s) lived with only one connection, one
faith and one belief. The connection is between the self and uni-
verse, the faith is between the self and God, and the belief is the
pure spiritual knowing and the mental conscious practice. Since
we have the connection between our biological parents and spiri-
tual parent, we have more detailed beliefs than faith and more
mechanical techniques than beliefs. We have moved from the river
banks to the ocean beaches, and have shifted from a spiritual con-
nection to scientific imagination. Our spring water is now a mixed
drink, the spiritual belief becomes a scientific paradigm, and the
mental connection develops into a mechanical operation. There is
more pollution than there is untouched nature. There are more
activities—a mixture of good and bad—than pure conscious acts
and virtuous deeds.
The greatest task in cultivation is the restoration of this. It can
be accomplished by focusing inwardly where intention and per-
ceptual awareness become totally interactive guiding steps. When
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Chapter IV
Three Oneness
There are three types of reunions in life experience. They are namely:
biophysical marriage, ideal connection, and spiritual reunion com-
monly called “marrying to God.” The biophysical marriage is the
connection of the yin and yang kidney Chi. Climax is its peak expe-
rience, followed by the products of offspring. The ideal connection
is the mental communication between yin type of humanly hun and
yang type of universal mechanism. The peak experience is the
insightfulness and thorough mental clarity. The products are the
ideas, thoughts and all the manifested products dealing with un-
derstanding of nature and the evolution of civilization. Spiritual
marriage is the connection of bodily pure yang force and heavenly
yang force. The peak experience is bliss. The products are pure
persons or God’s children.
Among these three, the first reunion is the earthly one of a couple.
Though they enjoy the process and experience Oneness, the act
is a simultaneous exchange between death and birth. The One-
ness is the reunion of the two suffused, separated and manifested
entities of yin and yang, of male and female, of anima and animus.
It is originally, in itself, the complete Oneness, which is also three.
As for the ideal connection, the subjective side is the pure inter-
nal connection between mental flash and light, self and thought,
insightfulness and experience, hun’s soulful consciousness and
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Embracing Oneness
shen’s pure consciousness, idea and reality, and reality and eter-
nity. After these subjects are transformed into letters and num-
bers, tools and machines, their end result is totally unlike its origi-
nal form. The process is ongoing from individual identity to profes-
sional practice, from self-discovery to social justification, from in-
ternal understanding to culturalization. Their duality exists between
voice and order, conscience and justice, convenience and prac-
tice.
It is this individual action and the cultural process that gives rise
to inventions, which become highly prized and valuable, but serve
only to make our lives more miserable. In life, we have innumer-
able choices but they are all based on the parents we chose. In
society, we can enjoy freedom but perhaps not its cultural prac-
tice. In government, we speak out with conviction concerning our
personal views but have little to say about its political structures. In
worship, we can be entranced with esoteric experiences but can-
not openly challenge any religious belief. We could blame our par-
ents for our imperfections just as we could blame society for im-
posing its standard but limited cultural practices, which are based
upon the mental creativity, discovery, legislature and sanction of a
limited few.
This is why the Taoist cultivation opens still another door, a new
road for those who are unhappy with restraints inherited from their
parents and their society, for those who long to be themselves. To
be a Taoist is to have the smallest mind, make the least number of
choices and enjoy the most freedom. The only choice to be made
is to follow in the footsteps of the sage, going backward and being
One with the Tao. It is not another mandatory rule; it is reverting to
the original unified nature where we are meant to be. The life of a
sage creates no social ramification since he lives beyond social
qualification and cultural limitation. This is why being One with Tao
means abandoning the egoistic mind and self-inhibited culture.
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Chapter IV
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Embracing Oneness
Ultimate
Stillness
Tai Chi
5 Elements
Earth
Oneness is the first and oldest child to which the Tao gives birth.
Existing within this oneness are the co-dependent, co-existent and
co-supportive forces of two. This two is the harmony of yin and
yang. When yin and yang unite, combining their opposite forces,
three—the son of all sons, the copy of all copies, and the seed of
myriad things in the world—is produced. This is the evolutionary
process defined as Tao gives rise to one; one gives rise to two; two
gives rise to three; three gives rise to all things.
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Chapter IV
When Tao enlivens, it fuses, suffuses and diffuses into the form
of matters. The function of the Tao is the fusion within harmonious
emptiness. 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. Through the goodness, kindness and nourishment of
action by the Mystic Female or Divine Mother, matter enters into
existence. This matter is the seed of all matters. It is the mecha-
nism that generates and regenerates all existing matters. Matter is
the form of the world, while mechanism is the operation of the
world. In our everyday existence language is the mechanism of
mind; cooking is the mechanism of the stomach; books are the
mechanism of the scholar. Words and ideas are the mechanism
of intelligence, machines are the mechanism of science, the sur-
geon is the mechanism of bodily reconstruction, nonattachment is
the mechanism of a healthy mind, and illumination is the mecha-
nism of spiritual enlightenment. Most importantly, sex is the mecha-
nism of life and death.
From the earliest beginnings of our human form, the original
mechanism has been the single, pure, primary, primordial and illu-
minating yang Chi: the seed with the potential of suffusing into two.
This seed carries the potential of the co-existence of Father-Mother
or Progenitor-Progenitrix as well. The loving force of Chi draws
them together into a temporal union, thus giving birth to the three:
the origin of our biological self. Chinese mythology tells us that
human beings have existed since the earthly Mother received Chi,
God’s sexual energy of illuminating light and cosmic orgasm. She
felt suddenly a complete orgasm (sexual, emotional, intellectual
and spiritual) within herself. Her two children, brother/husband Fuxi
and sister/wife Nuwa, became the common ancestors. Nuwa es-
tablished the first law in China to abandon the practice of marriage
between siblings as a result of their tragic experience. Fuxi went
on to devise the practices of worship and accounting, as well as
the understanding of the Eight Diagrams. He taught his children
how to fish and hunt.
The incestuous taboo between siblings is the most forbidding
disclosure of our common secret: we are all brothers and sisters.
Our parents as well as our grandparents were brothers and sis-
ters. For this reason any sexual activity is religiously sinful. It sheds
light on why, generation after generation, we have been constantly
and continuously searching, trying to unify yet constantly and sadly
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Embracing Oneness
failing. The separated and lost Self opens its arms, always inviting
us into its embrace, always elusive, finally rejected. We cannot
grasp it. The sacred mechanism of the world cannot be manipu-
lated. Those who manipulate fail, those who hold on to it lose.
The hidden truth is that we all have the male and female selves
within us: the brotherhood and sisterhood of our biological ances-
tor. We are as lonely as widow and orphan without support. Widow
is our Great Mother, and orphan is her child who is not being sup-
ported and cared for by its heavenly Father. But Lords and rulers
name themselves these. Any individual who is crowned becomes
the ultimate orphan on earth and in that country, since no one else
can sit in his chair and no other person can speak for him: only
God. He speaks to the people on behalf of our creator God. This
chair is the ultimate prison on earth, more solitary than spirit. Sage
will never occupy the palace; he could never be happy nor even
exist in such a self-restrained position.
Outcome of Cultivation
Lao Tzu has written with detailed and poetic expression about the
nature and the history of attaining and preserving the Oneness. He
summarizes the lives of those in the past who have attained One-
ness through natural phenomena of human experience. His defin-
ing words are: by attaining Oneness, heaven is clear. By attaining
Oneness, earth is at peace. By attaining Oneness, the spirit is
quickened. By attaining Oneness, the valley is filled. By attaining
Oneness, the king puts order in the whole world. All these result
from Oneness. Without its clarity, heaven is liable to explode. With-
out its peace, earth is liable to erupt. Without its quickening, the
spirit is liable to die out. Without its fullness, valleys are liable to
dry out. Without proper esteem, the king is liable to fall. Esteem is
rooted in the humble. The high is founded upon the low. This is why
the lords and rulers call themselves widows and orphans without
support. Is this not the root of being humble? Much praise amounts
to no praise. Without preference, being is as resonant as Jade and
as gravelly as stone. Yield, and retain integrity. In the depths there
is stillness. The hollow enables the plentiful. The old gives way to
the new. The small allows for increase. Excess breeds confusion.
Therefore the sage holds oneness as the shepherd of the world.
The quality and meaning of life is all contained in the One. As
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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, regardless of the
history of our past or the hope for the future. If we waste it or de-
stroy it, there is no more chance at this life. Life is regarded as a
very serious matter. If we do not open ourselves to this solemn
truth, we will lose our spirit-self in our downward spiral to our ulti-
mate destination: death. Lao Tzu has wisely concluded that the
reason people are not serious about death is because they seek
the burdens of life.
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World of the Sage
Chapter V
World of the Sage
What is a Sage?
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Chapter V
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World of the Sage
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Chapter V
On Water
Four meridians in the Chinese system are related only with water
flow in and out of the body/mind. They are: bladder meridian, belt
meridian, yin chiao and yin wei meridians. Ren, kidney and thrust
meridians are also closely related to the water function.
In Taoist healing practice, the first step is to reopen and rejuve-
nate the thrust and belt meridians. They are the first set of Kan
(water) and Li (fire): without water, without kidney fluid and bodily
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World of the Sage
Fig. 5.1 Meditating to activate the wei meridians (inside lines) and the
chiao meridians (outside lines).
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Chapter V
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World of the Sage
8. Practice 5, 6 and 7 until you can feel the heat and steam liter-
ally fusing in the body.
9. Open the hands. Inhale, gently moving the heat around the belt
meridian crossing the pelvic bone. Exhale and place the thumbs
touching the tip of the pelvic bones (ilium) on either side. Join
the hands together with four fingers from either side.
10. Feel the energy circulate for awhile before returning the hands
to the navel area. Begin this practice again until you feel the
energy circulating evenly in the entire abdominal area.
11. Open the hands with palms facing the ground. Send the Chi
from the palms down to the feet. Inhale, gather the energy up
and into the belt meridian area. Exhale, feel the circulation within.
12. When you have sufficient energy surging up across the belt
meridian, it will naturally move further to the chest and brain
area. The highest point where the hands meet should be paral-
lel with the eyes.
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13. By the time the body is literally cooked, place the palms face up
to the sky. This will cool everything down at once.
14. Massage any desirable areas in the body/mind.
Wu Wei
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World of the Sage
the most suitable for the situation. Wu Wei doesn’t suggest “stay
put,” “motionless,” “numb” and “without doing anything.” Nor does
it mean “not to engage action” or “not to be mindful.” The essential
meaning is “not to act desirably,” “not to engage egoistically,” and
“not to become possessive.” Its thrust is the use of psychological
action over philosophical speculation; leaning more toward mind-
ful engagement than rational projection; reflecting spontaneous act-
ing rather than mechanistic involving.
Through living in actionless engagement and preaching word-
less doctrine, Lao Tzu discovered that the myriad creatures act
without inquiring, nourish without possessing, accomplish without
claiming credit. In ordinary life, we are educated and trained to
project a possible outcome before taking action, to foresee a planned
result through action from ego-guided emotional sacrifice. We ex-
pect the acceptance of social values for an accomplishment be-
fore it is achieved. But when the ego is in remission the mind does
non-doing, engages in non-affairs and savors non-flavor. Not even
relying on selflessness enables the self to be fulfilled. When the
self is active, the work is done, the body withdraws; this is the Tao
of heaven. As the Tao is all-pervading, it operates on both the left
and the right. Success is consequent to all affairs. It does not pro-
claim its own existence. All things return, yet there is no claim of
ownership, so it is forever desireless. This can be called small.
This is because mind can seek what is difficult with ease and effect
what is great while it is small. From natural observation Lao Tzu
realized that the most difficult things in the world are done while
they are easy. The greatest things in the world are done while they
are small, since what is easy necessarily entails difficulty. Thus
the sage, through extreme trials, ends up with no difficulty.
All things return, yet there is no claim of ownership, this can be
called great. It is accomplishment without claiming credit that makes
the outcome self-sustaining. The idea is essentially to become
aware of the undeniable difference between an accomplished
affair called success and a desirable result named success. The
sage accomplishes greatness in not planning a great thing and not
acting great; as it turns out, he accomplishes what is great. Through
non-action, the sage does not fail. Not clinging, he does not lose.
The cultivation outcome experienced by Lao Tzu is when I am
‘in-active,’ people transform themselves. When I abide in stillness,
people organize themselves lawfully. When I am disengaged, people
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Wu Zheng
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World of the Sage
Shan
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Chapter V
Xian
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World of the Sage
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Chapter V
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World of the Sage
and po cannot take over the power of shen. Because of the eternal
fire, ghost can not steal the passionate love; and due to the inner
stillness, spirit cannot destroy the innocent virtue. The body will not
be hungry for the fire of love and the mind will not chase away the
inner stillness. Thus, the wise see.
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With each breath the sound and meaning of the Tao is exercised,
thus one hears the Tao. By hearing and entering the Tao through its
returning process, the thirst for knowledge is quenched by the light
emitted through the gate of heaven. This ensures a complete “know-
ing around,” a literal phrase used by Lao Tzu. Worldly others are
known to us, enabling the self to become rich with what the world
suffices. When one no longer feels compelled to be a knower, the
sickness is over; enlightenment is achieved. Yet, knowing remains
constant: a spontaneous interaction between the self and the envi-
ronment. It cannot be taught, repeated or recorded. There is no
need to attempt to explain the inexplicable and to search for invis-
ible. This is why Lao Tzu concludes simply that to know oneself is
enlightenment.
Knowledge that is shared, taught, repeated and recorded, is no
longer that of self-knowing. It is simply a learning process; not alive,
present, spontaneously interconnected with the mutual-action of
self-knowing around. To know others is to be knowledgeable, albeit
limited, bounded, restrained. Our limited knowledge is never suffi-
cient to explore the comprehension and understanding of others.
Shared knowledge merely promotes further searching, reaching
out to grasp the power of mastering and endless control. In this
manner, pursuing knowledge becomes a consuming desire, a fixa-
tion, and a possessive action. It is upon this mental persuasion
that Lao Tzu kindly advises that to know what is sufficient is to be
rich. He also distinguishes the actual knowledge the mind has ac-
quired from the mental appraisal we form on being knowledgeable.
He states that knowing that you don’t know (everything) is superior
and not knowing that you don’t know (everything) is a sickness.
Only hearing and entering the Tao can be known.
Our ability to obtain everything now and know that anything that
is returned to us is the manifestation of true paradox. Eminent ac-
tion is like a valley, complete understanding resembles being dis-
graced, vast action seems yielding, action that builds up seems
remiss, pure integrity seems perverse, the great square has no
angles, the great talent matures late, the great voice sounds faint,
the great image has no form. The Tao is praised but is unnamable.
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World of the Sage
Observe the plain and embrace the simple. This is the way of hear-
ing and entering the Tao. Plain is the foundation of diversity, com-
plexity, uncertainty, and unpredictability. Simplicity is the initial stage
for growth, expansion, development, and completion. The thought
process of causality and the desire for results are cast out when
these two are embraced. Learning based upon the meaning of
nature will be simplified with total, mindful engagement. Lao Tzu
clarifies this as: It is easy to sustain what is at rest. It is easy to
plan for that of which there is not even a sign. Total awareness,
mindful cautiousness and complete anticipation can be applied to
sustaining the planning and minding with mind. Prevention becomes
proactive before the fragile breaks and the minute disperses. One
should act upon it before it exists and regulate it before it becomes
chaos. From this, a little sprout grows into a massive tree, a clod of
earth is constructed into the rising of a nine-story building, and a
single step is accumulated into the climbing of a thousand-fath-
oms.
Knowing the above, Lao Tzu warns that though simplicity is
small, the world cannot treat it as subservient. If lords and rulers
can hold on to it, everything becomes self-sufficient. Heaven and
earth combine and allow sweet dew. Without rules, people will natu-
rally become equal. At the outset, the rule must be expressed.
Once it exists, stop speaking of it. The result of not speaking of it is
to be eliminating danger. In a manner of speaking, Tao is to the
world as the rivers are to oceans and seas.
However, those who impose action upon it will fail. Those who
cling to it lose it. So the sage, through non-action, does not fail. Not
clinging, he does not lose. The common people’s engagement in
affairs fails prior to success. They project proactive results from
the outcome forcing the action to become burdensome and pains-
taking. They have been so accustomed to this process that all
activity strives only to meet the standards that society has set. We
are admonished to 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.
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Richness of Frugality
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Non-Dualistic Mentality
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Chapter V
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World of the Sage
Suffusion of Self
For his worldly presence, the sage keeps the mind simple and is
always without mind. Simple mind is the heart of kindness and not
the intellect of mind. Simple mind is no-mind—the largest expan-
sion of mind—and the highest clarity of mind. No-mind means no
ego-mind. The expansion is the fusion and expanse of mind spread-
ing over and around all angles and trajectories in its image, whereas
the clarity of mind refers to the purity of spiritual quality. This is the
practical side of cultivation: how the sage lives for the world and
not for himself.
How? First of all, the sage keeps the mind simple: no distrac-
tion of attention, no waste of energy, and no confusion of mind.
Secondly, by keeping the mind simple, he projects his mind into
people’s minds and lives, their minds become as his mind. To clarify
this matter, Lao Tzu comments: Nature has no benevolence, it
treats all things like strawdogs; the sage has no benevolence, he
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Chapter V
treats his people like strawdogs. 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.
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
without tiring. Since he does not rely on competition, the world has
nothing with which to compete.
Thirdly, there is no restraint and no fixation of the mind or for the
mind. When mind is fixed and constrained, boredom follows. Mind
is then constantly changing, shifting, questioning and demanding.
This is the power of ego and the karma of restraint. Not constrain-
ing the living environment, they do not get bored by life. Because
we do not get bored, there is no boredom. Therefore the sage is
self-aware but not introspective, he has self-respect but does not
price himself. He rejects one and takes the other. Because of this,
when the sage lives for the people of the world, his mind is as open
and adaptive, as are the people’s minds. The hope of people is his
encouragement and their sorrow is his misfortune. When people
want him, the sage is already there, waiting; when people need
him, the sage is the pillar that braces them. How could the people
live without him and how could they distance themselves from him?
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Chapter V
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Uplifting Te
Chapter VI
Uplifting Te
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Chapter VI
Use of Language
Unlike the word Tao whose original transliteration remains the same
in English, the character Te was handled in another manner. In
1864 Chalmers presented the first English meaning of Te as vir-
tue. Since then, Te has been interpreted as character (Lin Yutang,
1948), intelligence (Balm, 1950), or integrity (Mair, 1990), as well
as the transliteration Teh (Shrine of Wisdom, Manual No. 8, 1924).
But what is Te? From the Taoist point of view, Te is what Tao “drops,”
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Uplifting Te
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Uplifting Te
These two fields are fully explained in I Ching between 9th and
26th hexagrams which contain an identical lower trigram: the cre-
ative power of Cosmo and the invisible light of heaven. In the 9th
hexagram, the upper trigram is wind representing the heavenly or-
der, conscious awareness, and instinctive behavior. Mobility, agita-
tion, unsteadiness and unreliability are its characteristics. Cloudi-
ness, murkiness, rigidity and scattering are its tendencies. Mind is
windy with no clear mental picture. There are clouds but no rain,
wandering but no awakening, only confusion with no self-under-
standing. The external character is refined but there is no awaken-
ing of the inner character.
In contrast, the 26th hexagram shows us that wind is replaced
by mountain, agitation by stillness, mobility by self-action, unsteadi-
ness by steadfastness, unreliability by trust. When the mountain
grounds the spirit and nourishes the soul, the mind is clarified, the
body purified, the attitude made flexible, and the result completed.
This is accomplished by the establishment of grounding upon
mother earth’s fruitful breasts, relinquishing reliance on manmade
products.
The self is never lost, the energy is never exhausted, and spirit
is never dead. As the last line indicates: “one attains the way of
heaven.” “Not eating at home” and “crossing the great river” are
the most accurate depiction of the 26th hexagram. Its translation is
that a sage is never bounded by the food prepared in the house. He
sustains himself from the mother resource. He does not rely upon
family in order to continue his existence but is everywhere in the
world. He has no need to be protected and comforted by the shel-
tering house, he is clothed with the light, he breathes the vital force,
and settles down in the universe. This exemplifies the highest medi-
tation state: the fasting state.
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Uplifting Te
Uplifting Te
According to the descending order, even if nature’s act is inhu-
mane, impersonal and impartial, there must be kindness granted
into human souls via spirits. This enables human beings to per-
form “texing” or “the character of Te,” as well as to exercise “falu”
or “law” and “justice.” If one fails to obey the fa, there will be punish-
ment from government. If one does not have the “texing,” the pun-
ishment will be the bad luck and bad karma carried out by one’s
inner conscious decision as judged by the law of heaven. Even
though you cannot describe the texing, you can sense it. You can-
not verify the texing but you can wait the result of it. You cannot
exalt the texing but you can follow your heart-consciousness. You
cannot find a rule to validate the texing but your gut sensation knows
it all. This is because the marks of profound action follow only from
the Tao. This is why sage accumulates nothing other than kind
action: cultivating and uniting through kind action, honoring and being
rewarded or punished only by kind action.
In the ascending order, spirit unifies with action, preparing to
rise and be elevated. The path has been cleared. Consciousness
is no longer a series of single-minded dots and flashes. Ego fails in
it role as ruling monster of life. A person’s action is kindness itself.
The mentally fixed projection of searching for truth is replaced by
kind action: the truth of experience and expression. Spontaneous
and interactive action between humans and nature is the reality of
truth. Lao Tzu’s meditations have been revealed as: Being at peace,
one can see into the subtle. Engaging with passion, one can see
into the manifest.
In practicing kind action, love is no longer a conscious game
played by ego. It no longer functions as an obsessive mental long-
ing, an uncontrolled emotional outburst, or in continual soul-search-
ing. Prejudice is overcome by the human freedom to act: the vul-
nerability of ego and the interaction of shen. The more valuable
ego deems itself to be, the more spontaneously will shen act out.
When they work smoothly together, empathy will be the mutual
outcome. Sympathy becomes mutual encouragement. Pity re-
verses itself to merge as the fearless act of loving. Negative emo-
tions do not hurt people and positive emotions cannot drag them
down. Since all these emotional attributes are purified into com-
passion, there is no burning sensation manifested through com-
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Accumulation of Te
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Uplifting Te
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Humiliation
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realistically apply this concept is to fill the stomach with Chi before
food is absorbed, and to restore the tranquility of spirit in the mind
before ego pounces. There will be no elements of time limitation,
competitive environment, or other pressures that forge a person to
pursue with most gains ahead of others. The mentality of precau-
tion and proactivation destroys the environment of selfness. The
pre-empty measures embrace selflessness, existing before the
matter, through kind action, and within the Tao.
Through frugality, the mind occupies itself with the material of
universal energy. The mentality of universal space and the action
of universal timing are uppermost in the mind before self-identity
takes place. Self-identity is tied to self-esteem. With self-esteem
comes self-dignity. Self-identity ensures the growth of self-esteem
which then elevates itself to the position of self-dignity.
Self-dignity is totally opposite to ego-dignity. It is the self-center
and self-interest. We all need these attributes to center ourselves.
No one can do this for us. We must like ourselves if we expect
others to like us. The conscious center of self-dignity is none other
than conscious awareness. It exists for the sole purpose of abid-
ing by the nature of kindness. Self-dignity is viewed as awareness,
not an attained position. It is a state of openness with no self-re-
straint. It has no dignity in itself, but functions as an energetic cir-
culation.
It is not surprising that dignity releases us from our last impris-
onment before opening the spiritual door. Dignity has greater power
than ego. By clinging desperately to dignity, ego maintains its stay-
ing power behind selfishness, ethnic identity, and belief patterns.
When dignity occupies the crown of mind, the spiritual mentality of
forgiveness, acceptance, generosity, kindness and compassion is
lost. In abiding by the rules of administrative orders meted out by
dignity, the entire world is under mechanical control.
In a world of me-first, above all others, how can we begin to
contemplate the accumulation of kind action! With selfness at the
helm, the standard definition of moral deeds is nevertheless based
on the possession of a few immortal and divine beings. This appli-
cation has no bearing on the unconditional, selfless, and universal
Love that is already stored within the deepest layer of pure is-ness.
Universal love is attained as the final destination of selfness exist-
ing by itself, having been released from its last stronghold. This is
the real nature of Mother’s mystic action, the Reality of Mind’s real-
ization, the Truthfulness of Nature’s act.
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Ji Te
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Chapter VI
else Texing, even though they may be the recipient of its loving
kindness and hospitable generosity. Texing is very selfish; it hon-
ors only the one who honors it. That is the nature of spiritual ener-
getic circulation. 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. It must be a process of self-mastering. Ji
Te and Texing belong only to the spiritual world. They are the feng
shui of cosmic kindness, representing the mystic Te in kind action.
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Uplifting Te
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Chapter VI
Nature of Cultivation
From the perspective of the mind, cultivation begins in the self and
ends with no-self. It is the transformation from mental engagement
to full mindful awareness. The Taoist’s perspective is that cultiva-
tion begins with no-self and culminates in universal-self: the golden
elixir. No-self refers to the pure self that is not colored by the ratio-
nal and intellectual mind, nor is it distracted by the desirable and
egoistic heart. It is the power of wisdom mind as well as the space
of pure heart.
When intelligence arises, there is great deal of manipulation.
The very act of the canny, obsessive and hallucinative mind of this
intellectual proliferation makes individuals unhappy, people calcu-
lating and society chaotic. Lao Tzu’s statement was verified by C.
G. Jung’s professional experience as described in his biographical
literature, Memories, Dreams, and Reflections. He related that “In
my experience, therefore, the most difficult as well as the most
ungrateful patients, apart from being habitual liars, are the so-called
intellectuals. With them, one hand never knows what the other hand
is doing. They cultivate a ‘compartment psychology.’ Anything can
be settled by an intellect that is not subject to the control of feel-
ing—and yet the intellectual still suffers from a neurosis if feeling is
undeveloped.” (1961, p. 145) The intellectuals can never bring in
harmony what they think with what they feel. They cannot internal-
ize their thoughts through conscientious Te before acting analyti-
cally. They walk through a narrow tunnel—the logical process—
that is the neurosis of Western intellectualization or civilization in
general.
It is only when the intellectual capacity can still itself that the
desirable heart is suppressed. Only when the egoistic mind is dis-
pelled can the true self take its rightful place. Peace and tranquility
are the structure of mind’s illumination, whereas originality and wis-
dom are the content of the mind’s true intelligence. This intelligence
is far beyond what cultivation and persuasion can reach. It is linked
with every individual’s pure and uncarved innate ability. When this
ability connects to its source, it becomes the universal-self.
In order to achieve this, one must master the self, the seed of
the Tao. Cultivate the self, treat the self by the standard of self, and
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Uplifting Te
the action is pure. Self is such an entity that it subjectifies the form
of body/mind. It objectifies subjective images and visions with ra-
tionalized meanings and linguistic expressions. It further takes in
images that body/mind receives and expresses through action that
body/mind has internalized. It focuses on awareness, listens to
the heart, speaks through the mouth, projects through mentality,
and battles with non-self and false-selves. It is demonstrated by
the body, conducted by mind, valued by justice, protected by
selfhood, and greatly admired by the ego. When all these bits and
pieces of selves are unified and crystallized through the nature of
Tao, there is no difference between individual selves and others’
selves; there is no separation between inner self and outer self;
there is no space between pure self and no self.
Selfhood is such that individuality cannot exist where self-aware-
ness does not exist. When the self is not understood, the true-
being bears no specific meaning. But when awareness is self-
bounded, the selfish comes to the fore. If the meaning of aware-
ness is held only subjectively, there is no interaction or communi-
cation, only the constrained, isolated and frozen body. Should such
a self be open to the public, it would be viewed as a disposable
self, an unwanted blowing wind, a contaminated virus. If such a
self should be desired by the public, it is deemed an ideal object, a
mental connection or a wishful longing. Staying in this mode be-
comes boring, lonesome, and suspended. Moving outwardly with
it is troublesome, exhausting, and boundless. Identifying with it is a
fixation and letting-it-go becomes directionless. This is the poor
selfless self, the self-bounded selfhood.
One way to treat the self is by understanding it according to the
standard of self. Treat it as an objective entity, with no physical,
emotional and mental attachment, whether as a carnal body, a
conscious being or God’s given specialty. Once this is out of the
way, there will be a clear and thorough understanding of the color,
texture, quality and usefulness of that self. Since Tao is suffused
and blended within that self, it must be acknowledged as the only
role model for the family in society and on earth.
What is inside and what is beyond will manifest uniformly. Within
is the pure and true nature of that self. What is beyond is the bound-
less embracement and unification with the world of universe. When
the identifiable self is pure, the mental space is boundless. It goes
to family, community, nation and world. Cultivate the family, the
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Chapter VI
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Uplifting Te
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Chapter VI
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Uplifting Te
left-hand tally but does not blame people. Left-hand tally is the stub
kept of the record of the initial agreement. It is a promise of both the
initial contract and the mindful hope for the result, but not the prom-
ise 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 be-
cause 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, noth-
ing 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 indi-
viduals, 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 imper-
sonal, 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 im-
age that unify the two nations. This is the only way we can over-
come 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 cultiva-
tion. Because of its unwavering love cultivation harmonizes people
and nation, pure-person and universe, one and all.
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Chapter VII
Chapter 7
Between Palace and Temple
The sixth line, at the heading of the 34th hexagram in I Ching, indi-
cates that: “When the goat butts against the hedge, he can neither
move forward nor go backward. Nothing further is served. Diffi-
culty 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 trans-
formed 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 condi-
tions that will necessarily evoke a Revolution (Ge) of 49th hexagram.
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Between Palace and Temple
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Chapter VII
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Between Palace and Temple
establish the Tao into a rigid and concrete entity, but were inevita-
bly 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 medita-
tor is thus capable of performing kind action in society by loving
“the people” and governing “the country.” Loving the people is lov-
ing 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 ap-
plied from the teaching of I Ching: Resoluteness (Guai). The char-
acter 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.
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Chapter VII
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Between Palace and Temple
body transformed, and karma purified. This is the cosmic Chi Kung
practice, the third stage of Taoist inner alchemical practice: trans-
forming 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 mar-
riage, 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 aware-
ness 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 awak-
ened by spontaneous inspiration rather than anticipated participa-
tion. 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 applica-
tion of this chapter.
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Chapter VII
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Between Palace and Temple
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Chapter VII
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Between Palace and Temple
Practical Success
Nature of a Country
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Chapter VII
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Between Palace and Temple
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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 prod-
ucts, 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 gov-
ernment should govern. Whoever stands on the people’s side wins
the war, and whoever envisions the picture of a clean, healthy, pro-
ductive 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.
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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 im-
portant and only business is her people. The small country of Ja-
pan 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 ra-
cial lines have already been there. The coating of cultural dots can-
not be covered up since they are the cultural image and personal-
ity. How can one understand modern Western culture without the
aid of a scientific approach? How can one engage in Indian mysti-
cal practice without first knowing Yoga? And how can one under-
stand the Chinese mind with no knowledge of Chinese philoso-
phy?
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 vis-
ible; the space around the line vibrant. Everyone can walk through
or even step on the line. That is the nature of mutual and neutral
co-existence. That is the nature of the communicative heart of
human beings, the bearers of the greatest potential existence on
earth.
Military
Nature of War
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Chapter VII
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Chapter VII
form the masses. They are relegated to carry out the more menial
tasks, to be subservient. The financially poor, the mentally retarded,
the uneducated live out their natural life span. Consequently, the
richer, stronger and smarter must take charge of their submissive
partners lest might they be overtaken by new invaders who emerge
from the ranks. Lao Tzu revealed that: When opposing armies clash,
those who cry win! In world history, Rome, Persia, China, Mongolia,
France, England, all enjoyed their time of glory. America is now
having its time. Can it last?
On this subject Lao Tzu proposes: Using the Tao as the rule for
governing the people, do not employ the army as the power of the
world, for this is likely to backfire. Where the army has marched,
thorns and briars grow. Being good has its own consequence, which
cannot be seized by power. Achieving without arrogance, achiev-
ing without bragging, achieving without damage, achieving without
taking ownership. This is called achieving without force. Matter
becomes strong, then old. This is called “Not-Tao.” Dying young is
“Not-Tao.”
Military signifies the best preparation of ego protection and the final
defense against the fear of death. Lao Tzu states implicitly that:
The strong army is the mechanism of bad luck. The elements of
the world may oppose it. So those who have ambitions cannot
rest. Therefore the nobleman takes his place on the left side, and
the commander on the right side. So the army is not the nobleman’s
weapon. As a mechanism of bad luck, he uses it only as the last
resort. Then the best way is to use it quickly and destructively. Do
not enjoy this. To take delight in it is to enjoy killing people. Those
who enjoy killing people do not attract the favor of the world. The
good inclines to the left, the bad inclines to the right. Thus the intel-
ligent officer stays on the left, the army commander stays on the
right. Speaking in an image of sadness, after killing the people,
every one stands in mourning. Victory is celebrated as a funeral
service.
Lao Tzu has taken a humanistic stance by treating the army as
the last resort and not the best display. The left position is the aus-
picious one while the right side indicates bad luck. By its very na-
ture, winning a war is based upon the death and surrender of oth-
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Between Palace and Temple
Mentality of Winning
Being a good warrior does not entail power. A good fighter is not
angry. One who is good at overcoming the enemy does not con-
tact him. One who is good at leading people acts humbly. This is
called the Action of non-competition. This is called leading people.
This is called the Ultimate as old as heaven. When there is an
absence of power, the mind preserves its total clarity and aware-
ness. When a person is not angry, there is no emotional distur-
bance before the action. When there is no confrontation, there is
no exhaustion of energy consumption. When the mind is humble,
the people are encouraged and the work is done.
Lao Tzu further explains that I dare not be the host, but rather a
guest. I dare not advance an inch, but rather retreat a foot. This is
called performing without performing, rolling up one’s sleeves with-
out showing the arms. By not holding on to an enemy, there is no
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Military Strategies
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Between Palace and Temple
Kingship
Widow or Orphan?
What the world hates is the widow and orphan without support. But
lords and rulers name themselves these. Widow, on the one hand,
is the mother without a husband. She lives with the nature of Moth-
erhood; welcoming the power of penetration. She enjoys the un-
selfish care-taking, provides the needed nourishment, and returns
finally to her frozen empty-womb state where the egg again be-
comes milk.
Orphan, on the other hand, is the son whose mother gave birth
to him. He remembers only the sucking but the source is no longer
there to sustain him. 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. The memory
of sucking is restored with embryonic breathing; his mother’s im-
age is vibrating within his body, and his father’s spirit shines inside
his heart. His mother cries tearfully, expressing the people’s joyful-
ness. His father laughs willfully, demonstrating the people’s faith-
fulness. He becomes the Oneness of One.
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Chapter VII
refers to the procreative stage that ensures the maturity and com-
plexity with the primary vitality. It serves also as the returning and
revitalization that channel the changes merging from maturity and
complexity. Unifying this notion of the Tao endows one with a peace-
ful mind, a happy life, and a full stomach. What more can be needed?
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Chapter VIII
Longevity and Immortality
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Chapter VIII
Reasoning, Out
In the history of mankind, longevity has been the most common
desire of the mind. There is no greater wish of the mind than to
attain spiritual immortality. Longevity is an infinite mental desire
that drives the finite existing body beyond its natural duration. This
desire can be traced to an unpredictable miscalculation of the ex-
act duration of a natural life cycle. It may also have its source from
an excessive push from the transcendental spirit. The miscalcula-
tion is due to the faulty information being driven by ego anticipation.
The push is an attempt made by spirit to escape from the exist-
ence of the trapped body and mind as quickly as possible.
Only a small minority of people can master the use of predicting
one’s physical life journey. The masters of meditation can do so. A
good doctor can predict the final outcome of a clinical patient’s
duration based upon pathological evidence. A clear-minded per-
son may get a small sense of it as foresight. Yet the spiritual life is
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longevity and Immortality
independent from that of physical life. The body has no choice but
to die, but the mind can choose when to release a final exhalation.
The willful anticipation of mind plays an important role in terms
of the overall situation of death and dying. If a person has made up
they mind to commit suicide, no one can prevent it. The unfinished
jobs that have been devised by the mind must be updated or dis-
placed before the spirit departs the body and this world. The deci-
sion comes from within. The proper approach is to live life fully
without fighting against the nature of death. This can be illustrated
from the life stories of Buddha or Jesus, both of whom were reli-
gious founders as well as superior masters of meditation. Buddha
once ate poisoned meat to hasten his last breath; Jesus was cru-
cified after his last meal. They each knew what awaited them: to
liberate from death through mastering the spirit’s way.
A life span of several hundred years was not uncommon for
ancient Taoist sages. For example, Guang Chengzi, the Yellow
Emperor’s guru, lived over one thousand and two hundred years
according to Zhuang Zi (Chuang Tse). Yet longevity cannot replace
immortality. One needn’t live a long physical life in order to achieve
immortality. Wang Chunyang, the founder of the Complete-Reality
School of Taoism, lived only to the age of fifty-eight years.
When the ego retreats completely, the body is able to live its fullest
physical life journey. When the mind disappears completely, the
immortality or the native spiritual eternity, becomes fully present.
Longevity is the process of changing within unchanging, while im-
mortality is the character of the sameness of unchanging within
the changing. Changing from and toward unchanging could never
be predicted by the ego. In unchanging within the changing, the
mind can never experience emptiness within nothingness. The
unchanging is the union of black and white; the changing within is
the transformation of rainbow bridge, the racial distribution of man-
kind. Understanding the white and holding on to the black enables
the formation of the world. Being the formation of the world, ongo-
ing action does not stray. When ongoing action does not stray, it
returns to the infinite. This simplicity takes shape as a mecha-
nism. The sage makes it the head ruler. Great ruling never di-
vides.
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Chapter VIII
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longevity and Immortality
Visioning Immortality
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Chapter VIII
set, but it dreams of a wishful returning. Yet, the mind doesn’t need
to be regarded as being balanced as you would a checkbook, a
time recorder. 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. Time takes care of itself. There is
no need to remember everything and there is no need to hold onto
everything. That is the child of the Tao: the renewal of change. The
sun, moon and earth are more conscious of their actions and ac-
tivities than anything we could ever impose upon them. This is the
process of acceptance; this is the ability of staying with the stead-
fastness; this is the regal mind, the body of the Tao.
Nature of Changing
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longevity and Immortality
ment is the faith that goes beyond the depth of life testament. Faith
is individual/universal while belief is personal/cultural. A scientist
will follow the guideline of a scientific belief system. At a Jewish
funeral ceremony, their customs and rituals are followed. Upon
entering a Buddhist temple, you observe the rules being followed
within the temple. But transpersonally and cross-culturally, the sci-
entists, the Jewish people, and the Buddhists have the unspoken
trust within, individually and universally. This trust within is called
“faith,” which is unconditional, collective and universal. A belief is a
set of experiential habits, rationalized rules and mentally pro-
grammed systems within a cultural milieu, while faith is more subtle,
deeper and much more pervasive and inclusive. It envelops the
Love and the eternity of Nature.
Eternal faith never dies whereas experiential belief must die.
Only after each timed and experienced belief dies and transforms
can the mind return to its child-like state, awake from sleep, be
humble and ready to face whatever may come. But one thing re-
mains constant: all the living reality becomes a cosmic reality, but
each must exist, die and move on. Glory or failure, gain or loss, are
nothing but constant change. Take it easy, relax and let it go.
In the meantime, each movement is an enlightened journey. If
the mind is not present and the body is not ready, repetition and
continuation must take place until the mind is free, the body is ready
to sleep. This is the glory of living reality and the grace of enlighten-
ing reality. Live fully, die completely. Then move on without looking
back just as though nothing has happened. This is the true para-
dox of Lao Tzu’s teaching. To practice this requires purity, inno-
cence, and humility. This must be the right expression, right under-
standing and right attitude.
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Chapter VIII
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longevity and Immortality
When people are born, they are soft and gentle. When they die,
they are stiff and callous. When myriad things, grasses and trees,
are born, they are soft and tender. When they die, they are with-
ered. So stiffness and callousness are the company of death. Soft-
ness and suppleness are the company of life. No existing research
in the field of gerontology can be found in the works of Lao Tzu, yet
on the nature of gerontology, he achieved a complete understand-
ing of the subject. Based upon the natural observation and episte-
mological investigation, he managed to survive the returning stage
from growth back to childhood, going beyond the life process of
birth and death. Because he could not find a place to die physically,
he experienced that harmony is eternal.
Tao is the harmony of yin and yang. For human beings the ear-
liest “being of harmony” between heaven and earth is the eternal
nature of that pure self, the unifying of yin and yang. Through the
evolution of human growth and development the yin Chi, funda-
mental in our Great Mother, and the yang Chi descending from the
Ethereal Father (God’s spirit) marry into the pure harmony. How-
ever, they lose the essential balance through their children: our
original biological parents. Due to this we rarely get in touch with
the true nature of eternal harmony. Rarely we experience the bliss-
fulness of that harmonious beauty, with the possible exceptions of
having biological sex, the embracing the two souls, or entering into
the abysmal place where our Great Mother meets with the Ethe-
real Father.
By its very nature, human sexual activity always advances for-
ward to the point of no return. When two people are attracted the
activity may begin with an embrace. This harmony unifies the two
lost souls into the beginning of a new product: three—the com-
bined self—child. Two things then transpire. One is, as Lao Tzu
has described when things reach their climax, they are suddenly
old. This is “Non-Tao.” “Non-Tao” dies young. As a result, the cli-
max itself exhausts the life force and pushes physical life toward
its “old” stage. The climax announces itself the prime of life growth
and development. Through sexual practice, the life force is lost
either into condoms or wombs—for people who do not practice
Taoist sexual energy cultivation and conservation.
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Chapter VIII
Crown
Jade Pillow
C-7
T-11
Cauldron
Sacrum
Perineum
Fig. 8.2 Sexual energy is drawn up the spine to the crown, refined in the
Microcosmic Orbit, blended with positive organs’ Chi and stored in the
Cauldron. Internal Achemy begins at the Cauldron.
Fig. 8.3 The Taoist Practices of Healing Love open the Way
to experience the Greatest Freedom. Refined sexual energy is use for
improved health and for spiritual alchemy in creating our spirit body.
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longevity and Immortality
The only gain is possibly the bodily experience stored within the
memory, preparing to be replayed anytime the mind wishes to ini-
tiate a climax. Children are sometimes the byproducts of that ex-
perience.
In addition to that, love becomes a loss; sexual life is a loss;
having children is a loss. Living through married life is not condu-
cive to finding the lost part of the pure self: the harmonious One-
ness. The initially loving relationship has been transformed from
the romantic stage of searching for the other Chi, the other side of
Oneness, the very lost part of Oneness. It is initiated into a com-
mitment to maintain the relationship and accepting the responsibil-
ity of raising the children and keeping the self-promise alive. Only a
few married couples are true soul mates. When it is obvious that
the relationship cannot lead to eternal satisfaction, when it cannot
be granted by social recognition, the marriage can be dissolved.
Though the searching is continuous and endless searching, the
lost self can never be retrieved. People then blame love as the
scapegoat even as they continue the futile search. They blame
their spouses and their children. The search for the lost part of
Oneness is curdled into hatred, and the initial passion for reunion
of the two takes a turn toward revenge. They are looking in the
wrong place.
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Chapter VIII
The source for longevity is within the body, not as a physical womb
but a spiritual one. Taoists call this spiritual womb. the “cauldron.”
The right method to “cook the cauldron” is not to search outwardly
for love from others, but to search within the naked and abandoned
self. It is the method of going back to the state in which we are all
orphans, in the very depth of our body/minds. It is here our Great
Mother became a widow after giving birth to both of us, male from
our Ethereal Father and female from Herself. The spirit and breath
belong to the Ethereal Father and the body and blood belong to our
Great Mother. When we are able to preserve the beauty and attrac-
tion of our Great Mother, we preserve one-half of that Oneness by
embracing the other half that is already within us. When we reach
that place, we acknowledge the prime virtue of our Great Mother,
recognize Her innate loneliness, respect Her single-minded devo-
tion, and reconcile the numb feeling of Her blood-sucking action.
This is the real application of donning the spirit and soul, and
drawing them into Oneness. The spirit is the very seed of that lost
half, and the soul is the very essence of our biological self. Spirit is
yang and soul is yin. When they are embraced, Oneness is pre-
served. We are the children of our great Mother and the Ethereal
Father, and since we are the sons of God, His yang Chi is instilled
within our body/mind. Knowing harmony is discernment. Enhanc-
ing life is equanimity. Generating vitality through mind is strength.
Life is enhanced through universal vitality, the will of searching for
the lost part of self is strengthened; and the act of discernment is
eternalized. This is the most authentic harmony that one can
achieve. This is the true meaning of returning, and the most prac-
tical application of unifying the two into Oneness. To act with deter-
mination is to have will. Not to lose one’s substance is to endure. In
the matter of cultivation and transformation there is neither gender
nor biological difference. We are all the children of our parents; we
are all the sons of God.
The two separated parts of the pure self, the co-existence of
harmonious Oneness, are the widow and the orphan. The widow
is the essence of earthly yin, and the orphan is the descended and
transformed heavenly yang seed. This has been detailed in the
fifteenth hexagram of I Ching, Modesty (Chian). In this hexagram
the youngest son of the Creator, the representative of heaven on
earth, retreats to the mountain. He drinks the heaven’s tear—the
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longevity and Immortality
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Chapter VIII
Longevity to Immortality
We all die just as we are dying at this moment. Our parents’ wish
has died into our life and our wish will die, or has already died into
endless future generations. This dying wish is the specific act of
love. We are constructed with the form given us (physical, mental
and spiritual) and the formless form we have within. Form is com-
posed of everything about our individual being, from hair to nails.
Formless form is the collective seed (sperm and egg) granted by
our Great Mother. Form must die, but formless form never dies. It
is the very nature of energy transformation. At a subliminal level,
matter and energy are inseparable. They are two of the One and
One of the two. It is form because of its innate completion and
perfection; it is not form because of its changing and transforming
quality. The fire never extinguishes itself, and each fire’s glow must
be extinguished. The water is never dried up, yet each water mol-
ecule evaporates. We are going to die, yet we will never die. Who
dies? It is the dying transformation of body/minded form. The body
must die and mind must die.
For those who are good at preserving their lives—Walking
through, not avoiding rhinos and tigers, entering battle without wear-
ing armaments—the rhino has no place to dig its horns. The tiger
has no place to drag its claws. The soldier has no place to thrust
his blade. Why is this so? Because they have no place to die.
Living between birth and death is subject to the control of soul (mind)
and flesh, between ten and three. Living beyond the cyclical forma-
tion of death is the integration of ten and three, making the comple-
tion complete and trinity return. The completion of the son of God
and the maker of His trinity become one again, the true spirit.
Open to Longevity
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longevity and Immortality
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Chapter VIII
light, this individual spirit crystallizes itself into golden elixir or spiri-
tual being, like an intensified and condensed beam of laser light.
Among living individuals, the high spiritual masters, whether reli-
gious or shamanistic, have the capacity of a laser light. They emit
the bursts of light energy as a form of selfless love, pure heart,
total awareness and passionate action. 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 la-
ser machine. Many people have no consciousness of death in our
human history regardless of any specific religious belief. “God loves
me” is not a hallucinatory mental formation or grandiose conscious
wish. When love is purified selflessly and completely, it is the pure
self and pure love of God-self within. The spiritual body is light and
spiritual motion is love; its body is formless and its action is death-
less.
This is what is meant by Lao Tzu’s statement that: To die, but not
be forgotten, is to be immortal. Death is nothing other than a mor-
bid and consciously fixed memory; death itself is a pure form of
fear, an inability to release that habitual obsession. The mind thinks,
the ego controls, the final deed is done. To be immortal is not a
form of desensitizing, but rather a pure sense beyond the physical
and mental. It is a sense of both conclusion/inclusion and integra-
tion/embracement leaving nothing pushed aside or left behind. There
is blissful satisfaction within and no fear of being alone. Wishes
are no longer needed and dreams are infantile memories. There is
no sense of who is dead and who is alive; no awareness of living
and dying. Soaring from life is not a sadness—one has passed
through the forgiveness of heart and the attachment of mind. Con-
sciousness becomes a mirror and ego is nothing other than an old
habit. This is lasering with pure light, being with pure light, returning
to the complete self and God’s Love. This is the application of be-
ing immortal and entering immortality. Lao Tzu calls this the Tao of
having a deep root, a strong stem, a long life and an enduring vi-
sion. Root is the source and stem is the form; life is the act and
vision is the light.
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longevity and Immortality
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Chapter XI
Chapter IX
Faithfulness
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Faithfulness
time the ancestors slept in caves and lived in the wilderness. The
sages later elevated these conditions to palaces and houses. They
were constructed with a ridgepole above the ceiling, to allow the
wind and rain to be blown from the eaves and not into the house.
They called this Dazhuang.”
The symbolic meaning is that the sage does not walk the way
that is incongruent with established orders. The orders are the
guiding principles necessary to accumulate Te. Houses and pal-
aces represent the vessels for the existence of the physical body,
family, and for the nation as well. Churches and temples are the
vessels for the existence of ethereal body, soul and spirit alike.
Law and justice, as represented in number 43, are the building
blocks for a harmonious social life where each individual body can
find its safety in society. Rules and disciplines, however, represent
the vessels or cauldrons used to establish a foundation for the
enrichment of the spiritual life. They are the safeguards for the
inner conscious activities. Without the house, family has no place
to stay; without temple, spirit has no room to dwell. Without laws,
society is in chaos; without discipline, spiritual life is aimless.
Meanwhile, however, how to liberate oneself from all the estab-
lishments and habits is the true meaning of spiritual liberation. This
is accomplished with both Liberation (Ge) of 49th hexagram and
“self-purification,” which is Splitting (Bo) of 23rd hexagram. Revolu-
tion allows new vitality to flourish in society. Through self-purifica-
tion, life is transformed. Therefore, the need to overcome oneself
becomes the greatest challenge. Laziness, indulgence, pride, fixa-
tion, lack of discipline and self-control, agitation, anxiety, fear and
all the external projections are the trials encountered along the path.
Any improper indication or implication can hinder the progress of
the path. These roadblocks are spiritual mirrors. By constantly
observing these signs, one begins to see oneself clearly. God be-
comes the focus of the eyes, leaving self behind. Each and every
action leads inevitably to its final destination as the external speech
becomes an inner discipline, and as the external action becomes
an inner reflection. That is faith being practiced within and without.
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Chapter XI
Two substances, water and fire are required to build such faith.
In this life, we are constructed with water and charged by fire. We
all possess these two basic substances that, when managed har-
moniously, allow one to live a happy family life and fully enjoy the
spiritual life. The partner and the soul mate are there. Self and love
are there. God and Goddess are there. This is perfectly illustrated
by the hexagram number 63, Completed (Jiji) (Ji Chi). The first
character “ji” stands for “finishing the meal.” It can be interpreted
from the characteristic construction as “wolfing down the rice with
spoon.” The left side of the stroke is constructed with “white” and
“spoon,” indicating “rice” or “millet.” The right stroke means “wolf
down.” The second “ji” means “enhancement” or “succeed.” It is
composed with a water stroke on the left and “organized” or “or-
derly” stroke on the right side. It is initially a river name. Thus, the
term of this hexagram can be interpreted as “wolfing down one’s
success” or “finishing the order.”
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Faithfulness
Nature of Speech
Originally the need and desire for communication began with the
voicing of our inner vibrant state of energetic circulation, express-
ing our inborn and intuitive sense with a wordless uttering sound:
Tao. It is a form of revealing the true state of connectedness be-
tween self and no-self. The self has no need to be revealed, dis-
closed and displayed whereas the no-self seeks desperately to be
spoken, expressed, and understood. It is analogous to an eruption
of earth’s stomach—volcano—while her peacefully standing moun-
tains are connected to her inner stillness. The true mind has no
need to communicate, but the minding mind never ceases com-
municating; the true mind is the pure and crystal clear sky, the
minding mind is the moving clouds and stormy weather. The true
mind is the pure consciousness of mind where there is no need to
be conscious of itself. The minding mind is the symbolic interpre-
tation and linguistic understanding of that mind, it is unceasingly
conscious of itself and never reaches the state of complete-pure-
consciousness. Thus, the human’s intrinsic urge to speak is
“weathered” by the minding mind resembling the nature of speech,
composed by the usefulness of speech, and emerging as the com-
municable human and communicative mind.
We began with the wordless sound Tao in the first chapter, and
we must now speak conclusively about its characteristic manifes-
tation called speech and the voice produced. Voicing is the body/
mind’s first natural, habitual and instinctive action. It is also the
primary speech before creative or intellectual participation. This
pure, honest, humble and innocent voice is the “sound of Tao,”
simply opening the mouth and voicing through. This initial voice
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Chapter XI
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Faithfulness
Character of Speech
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Chapter XI
bind to the result of what has been planned. The virtue of prom-
ise must be realized as a promise to only oneself but has no
bearing on the change and final outcome. The nature of this
process is so replete with change and complexities that it can
render the individual self powerless and helpless. To control the
changes and foresee the outcome is inconceivable.
On the social scale the practice of promising is within the
realm of possibility only in a situation where one has absolute
control. Promise is a sacrifice, especially when one is unsure
of oneself or when two parties are involved. Life is not a prom-
ise; there is no need to relegate its richness into a programmed
self-promise. In its depth, promise deals with self-insecurity; it
is a powerful form of ego protection and fear suppression. The
more insecure one feels, the deeper the fear one encounters.
When promise is made easily and frequently one continues to
make more promises. The other element existing in the depth
of promise lies within the need and demand. At this level, prom-
ise is a bargaining process regardless of its purpose, whether
material gain, emotional satisfaction or spiritual connection.
Much of the trust is done through hand-shaking, not word-pro-
cessing. Addressing this, Lao Tzu explains natural speech con-
sists of few words and speaking with good trust. The action of
promise carries the meaning of Lao Tzu’s characterization:
Beautiful words can advertise well.
3. Speech is an expression of the belief system of the mind, indi-
vidual and collective, personal and cultural. It is a premise or a
statement to which the mind adheres. It is a technique of bind-
ing and rejecting. Individual identity, group dynamics and social
construction are all based upon the effective and powerful use
of speech. In this manner the individuality, singularity and per-
sonality suffuse in the content of social group and cultural envi-
ronment.
4. Speech is a way of revealing inner trust clarifying and confirm-
ing the ability and capacity of trustworthy relationships between
the inner self and self appraisal or between self and others. Based
on this inner trust, phrases or sayings such as the Power or the
Message or the Voice of God are universally accepted and un-
derstood. Before the power, the message and the voice of God,
there is nothing to fear; not even death itself. This highlights the
authentic meaning of speech, the trustworthiness, and the deep-
est inner trust within the Self.
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Faithfulness
Quality of Speech
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Chapter XI
Speechless Action
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Faithfulness
being asked; the other one is wordless teaching and the riches of
non-action are matched by very little in the world.
In reference to the child-like smile, it is the most authentic ex-
pression of love and being in love. This kind of smile is: vibrating
but not tingling, bright but not dazzling, innocent without wrong-
doing, humble without the need of acknowledging itself as know-
ing-how, vulnerable without the desire to be rescued. This smile
indicates: happy but not overly excited, joyful with full self-control,
recognizing with no preference, communicating without cunning,
understanding without prejudice, and respecting each other with-
out self appraisal. This smile has no pre-cognition, no defensive
mechanism, no fearful protection and no intellectual wisdom. Yet,
it is this smile that expresses pleasure for the food, communica-
tion, protection and growth. This smile is so powerful that a mother
would die for it; it is so pure that any evil-minded adult must neces-
sarily reflect upon the true nature of inner-child. Who could possi-
bly turn away from that innocent and radiant smile? This is the
quality of pure Love, the manifest of passionate loving, the expres-
sion of kindness, and the ultimate communication with no further
need.
This child-like smile also conveys the meaning of a wordless
teaching which addresses two functions: real teaching with no pre-
requisite nor limitation of language. The first one is love of light and
for life. It is always there when you are unaware of it, but when you
mindfully seek to investigate it in any manner, it is not there nor has
it ever been. The second function is the indication and conclusion
of the limitation of language. There is never enough of it; it can
stimulate a state of completion. Anyone who is not obsessed with
the “mental structures,” who cannot be totally gratified by the lan-
guage imprinted in the mind, knows that it is simply a tool to com-
municate feelings and sensations between the body and mind, a
vehicle to transport the flashes and patches of mentality.
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Chapter XI
Trustworthiness
In Chinese language the character xing is both trust and faith, con-
structed with one stroke for “person” and the other stroke for “speak.”
Its literal meaning is “one who speaks” or “the person who speaks.”
From within, the person reveals their natural truthfulness without
the mechanical nature of that mental confirmation. One speaks
from body/minded heart. It is not a description of value and worthi-
ness of self as an individual; it is a recognition of the state and
stage presently existing. It is not a prescription of self-bounded
purposeful action; it is an indication of existing in nowhere. It is not
a wish of what the mind anticipates; it is a state of being lost in
human vulnerability. It is not a call for help as the ego might wish; it
is a presentation of man’s ideal mental and communal existence.
To live in this way will generate a true fellowship of trust. Others
listen not only to the vibration of voice but also the circulation of the
heartbeat from either side. What others integrate is not merely the
intellectual understanding of words, ideas or beliefs. There is an
awareness of the openness of heart and the honesty of mind car-
rying both knowing and respect, both energetic communication and
inner connection. The audience is the listener, part of the existing
environment, fellow countrymen with the right to listen and the privi-
lege of being a partner to a mutually shared value.
Mechanism of Trust
In addressing the mechanism of trust, Lao Tzu states that: Trust-
worthy words are not beautiful. Beautiful words are not trustworthy.
True words seem paradoxical. This is because the knower does
not know everything; the know-it-all knows nothing. And kindness
is not over-indulgent; over-indulgence is not kind. The first state-
ment refers to openness toward knowledge. The second accentu-
ates the beauty of kindness. Knowledge is a virtue. There is no
need to display it. If someone regards knowledge for what it is, as
imperfect as the self, then that person has accepted and applied it.
This is a true knower of not knowing any more than what was
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Faithfulness
Way of Trustworthiness
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Chapter XI
Faithfulness
Virtue of Faithfulness
Faith generates trust, promotes the loving activity, assures kind
action, ensures the meaning and quality of life, and elevates the life
above and beyond its cyclical activation of birth and death. From
the joint adventure on earth between the Progenitor’s penetrating
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Faithfulness
light and the Great Mother’s whirling magnetism to the genetic en-
gineering of in vitro fertilization between sperm and egg, faith gains
nothing, loses nothing, deviates from nothing, integrates nothing.
Search for faith within belief becomes disputable. In the attempt to
create faith within the church, we are left with self-imposed isola-
tion. In constructing faith with words, the linguistic interpretation
becomes the main attraction. When we connect faith with action,
the result is purposeful rejection. When we express faith with love,
sexual and asexual attraction abounds. When we defend faith by
raising the sword, revenge is forthcoming. Gambling our faith
against life is rewarded with an exhausted corpse. Visualizing faith
conjures up a stained symbol. Making sense of faith brings up a
consciously activated hallucination. Projecting faith with rationality
constructs a self-defined delusion.
It is this faceless faith that enables us to see our truth, to ob-
serve our action, to express our feeling, to share our love, to ex-
change our transcendental message, and to reveal our eternal
nature. Faith can never be a beneficial commodity nor a valuable
possession in the mind of our ego eyes. They see only to capital-
ize on it, to employ its service to their benefits.
We have become so fixated with our quest for material gain that
we fear to face God. There has always been a space reserved in
our mind for God yet life is over for us. We selfishly and merci-
lessly exploit our environment, consuming dead organs and inani-
mate matter. Life has become the driving force of a pursued direc-
tion, a magnified pleasure, a sensational feeling, an imagined goal,
and an illusive mind. Our habits and beliefs are concluded from the
beginning to the end from one experiential moment to the next tran-
sitional moment in the continuum of the interval between birth and
death. We view life in our world as a shining star moving along in
one direction. We treat the meaning of life as following a projected
goal with the conclusive solution that death becomes the only an-
swer.
We are dying, as we all must do. 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.
Death is equally as meaningful as life; it is life in and of itself.
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Chapter XI
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Faithfulness
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Faithfulness
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Appendix I
Lao Tzu’s Tao Te Ching
Translated by Edward Brennan and Tao Huang
Chapter 1
1. The Tao that is voiced is no longer that of eternal Tao.
The name that has been written is no longer that of eternal name.
2. The nameless is the beginning of the cosmic universe.
The named is the mother of the myriad creatures.
3. Being at peace, one can see into the subtle.
Engaging with passion, one can see into the manifest.
4. They both arise from a common source but have different names.
Both are called the mystery within the mystery.
They are the door to all wonders.
Chapter 2
1. In the world,
Everyone recognizes beauty as beauty,
Since the ugly is also there.
Everyone recognizes goodness as goodness,
Since evil is also there.
2. Since
Being and non-being give birth to each other,
Difficulty and ease complete each other,
Long and short measure each other,
High and low overflow into each other,
Voice and sound harmonize with each other,
And before and after follow each other.
3. Therefore the sage
Lives in actionless engagement,
And preaches wordless doctrine.
4. The myriad creatures
Act without beginning,
Nourish without possessing,
Accomplish without claiming credit.
5. It is accomplishment without claiming credit that makes the
outcome self-sustaining.
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Chapter 3
1. 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.
2. So the sage’s governing methods are:
Emptying the mind,
Vitalizing the stomach,
Softening the will,
Strengthening the character.
3. This always makes people not know and not desire.
This always makes the knower dare not act.
Therefore, nothing is beyond ruling.
Chapter 4
1. Tao functions in itself empty harmony.
When used, it remains full.
2. For sure, this source is the very ancestor of the myriad things.
3. Blunting the sharp edges,
Unravelling the tangles,
Husbanding into the light,
Being as ordinary as the dust.
4. Ah! Limpid, it seems to exist forever.
5. I do not know whose son it is,
This whom is exceeding the Heavenly Emperor.
Chapter 5
1. Nature has no benevolence,
It treats all things like strawdogs;
The sage has no benevolence,
He treats his people like strawdogs.
2. Between heaven and earth it seems like a bellow:
Empty, yet inexhaustible,
The stronger it is activated, the greater the output.
3. Being overly informed leads to exhaustion,
Better to be centered.
Chapter 6
1. Valley-spirit is deathless, It is called the mystical female.
2. The gateway of the mystical female,
Is called the root of heaven and earth.
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3. Hovering, it seems everpresent. Put to use, it is never exhausted.
Chapter 7
1. Heaven is eternal, and earth is long-lasting.
2. What makes heaven and earth eternal and long-lasting is that
they do not give birth to themselves.
It is this that makes them eternal and long-lasting.
3. Hence the sage,
Relaxing the body, the body comes to the fore.
Beyond the body, the body comes to the fore.
Beyond the body, the body exists of itself.
4. Not even relying on selflessness
Enables the self to be fulfilled.
Chapter 8
1. Eminent goodness is like water.
2. Water is good at benefitting all things,
Yet it actively competes.
It retires to undesirable places.
Thus it is near to Tao.
3. Dwelling in good places,
Drawing from good sources,
Supplying from good nature,
Speaking with good trust,
Governing with good rules,
Conducting with good ability,
And acting within good time.
4. For this reason,
There is no competition,
There is no concern.
Chapter 9
1. Hanging on to it will cause overflow; better to let go.
Forced consent does not endure.
Filling the house with gold and jade will not bring safety.
Riches and royalty result in pride; they bring about their own
punishment.
2. When the work is done, the body withdraws.
This is the Tao of heaven.
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Chapter 10
1. Donning the spirit and soul, and drawing them into Oneness,
Can this come apart?
Gathering in Qi and making the body supple,
Is this not an infant?
Being clear-headed and eliminating any mystic vision,
Can even a speck exist?
Loving the people and governing the country,
Is this not inactive?
Opening and closing the Gate of Heaven,
Is this not the female?
Comprehending the four corners of the world,
Is this not knowledge?
2. Begetting and nourishing;
Begetting but not possessing,
Enhancing but not dominating.
3. This is Mysterious Action.
Chapter 11
1. Thirty spokes join at one hub,
Yet it is the emptiness inside the hub that makes the vehicle useful;
Clay is molded into a vessel,
Yet it is the hollowness that makes the vessel useful;
Windows and doors are cut out,
Yet it is their empty space that makes the room usable.
2. So, any having makes for excess,
Any not-having makes for usefulness.
Chapter 12
1. Five colors blind the eyes.
Racing and hunting madden the heart.
Pursuing what is rare makes action deceitful.
Five flavors dull the palate.
Five tones deafen the ears.
2. So, the sage’s method is for the belly, not for the eyes.
He abandons the latter and chooses the former.
Chapter 13
1. Favor and disgrace surprise the most.
Value the trouble as you do the body.
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2. Why do “favor and disgrace surprise the most”?
Favor enhances only the inferior,
Receiving it is a surprise,
And losing it is also a surprise.
This is why “favor and disgrace surprise the most”.
3 Why to “value the trouble as you do the body”?
It is only because I have a body that I have trouble.
If I did not have a body, where would the trouble be?
4. So, if you value the world as you do the body,
You can be entrusted with the world;
If you love the body as you love the beauty of the world,
You can be responsible for the world.
Chapter 14
1. Look for it and not to be seen, it is called invisible;
Listen to it and not to be heard, it is called inaudible;
Reach for it and not to be touched, it is called intangible.
2. These three are beyond reckoning, so
When these three merge, they are One.
3. As for this One,
There is nothing above it remaining to be accounted for,
There is nothing below it that has been excluded.
Ever searching for it, it is beyond naming.
4. It returns to no-thing.
Its state is described as no state,
Its form is described as formless.
It is called the vision beyond focus.
5. Follow after it, and it proves endless.
Go before it, and no beginning can be found.
6. Employ the Tao of today in order to manage today’s affairs and to
know the ancient past.
7. This is called the principle of Tao.
Chapter 15
1. The ancient sages of Tao are subtle and mysteriously penetrating.
Their depth is beyond the power of will.
2. Because it is beyond the power of will,
The most we can do is describe it:
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Reserved, as one who is a guest,
Spread open, as when confronting a marsh,
Simple, like uncarved wood, Opaque, like mud,
Magnificent, like a valley.
4. From within the murky comes the stillness.
The feminine enlivens with her milk.
5 Keeping such a Tao, excess is undesirable.
Desiring no excess, work is completed without exhaustion.
Chapter 16
1. Reaching the ultimate emptiness,
Concentrating on the central stillness,
All things work together.
2. From this I observe their returning.
3. All things under heaven flourish in their vitality,
Yet each returns to its own root.
This is stillness.
Stillness means returning to its destiny.
Returning to its destiny is steadfastness.
To know steadfastness means enlightenment.
Not to know steadfastness is to act forcefully.
Acting forcefully brings disaster.
Knowing the steadfast implies acceptance.
Acceptance is impartial.
Impartial is regal. Regal is heaven. Heaven is Tao.
Tao is beyond danger even when the body perishes.
Chapter 17
1. The eminent has consciousness of self.
The next down are loved and praised.
The next down are feared,
At the bottom is the source.
2. When faith is weak, there is distrust.
Especially in the worth of speech.
3. Results speak for themselves.
This, people call me Nature.
Chapter 18
1. When the Great Tao is abandoned,
There is benevolence and righteousness.
When intelligence arises,
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There is a great deal of manipulation.
When there is disharmony in the family,
There comes about filial piety.
When the country is in big trouble,
There arises patriotism.
Chapter 19
1. 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.
2. These three are inadequate.
So just let things be.
3. Observe the plain and embrace the simple.
Do not think much and do not desire much,
Get rid of learning and worry will disappear.
Chapter 20
1. How much difference is there between yea and nay?
How much difference is there between beautiful and ugly?
2. What one fears is what he cannot help but fear.
3. One is in the wilderness without central ground.
4. Ordinary people are fulfilled,
Eating delicious food,
Reaching the climax of romance.
I am desireless and without anticipation,
Like a baby who does not yet.
Gathering energy together, entering the abyss beyond the point
of no return.
5. Ordinary people have more than enough,
I am a fool at heart, as a water droplet is to the spring.
6. People of affairs are bright and intelligent.
I alone am unintelligent.
People of affairs are cunning and clever.
I alone am dull and unsophisticated,
Unnoticed in the depth of the sea,
Looked for in an endless horizon.
7. Ordinary people are productive,
I alone maintain the living essence within.
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I alone stay with a unitary source, as if stubborn.
8. I want to be wholly different from everyone else,
By taking my sustenance from the mother source.
Chapter 21
1. The marks of profound action follow only from the Tao.
2. The substance of Tao is boundless and unfathomable.
Unfathomable and boundless,
In its center there is form;
Boundless and unfathomable,
In its center there is an object;
Embryonic and dark,
In its center there is essence;
The essence is very pure,
In its center there is trust.
From now to the days of old,
Its name never dies,
Because it creates all things in their beginning.
3. How do I know the source of all beginnings?
From this.
Chapter 22
1. Those who boast of themselves lose their stance.
He who displays himself is not seen.
He who justifies himself is not understood.
He who lashes out does not succeed.
He who builds himself up does not endure.
2. In the sense of Tao,
This is said to be eating too much and acting too much.
It results in disgust.
3. Those who desire will not endure.
Chapter 23
1. Yield, and retain integrity.
In the depths of whirling, there is stillness.
The hollow enables the plentiful.
The old gives way to the new.
The small allows for increase.
Excess breeds confusion.
2. Therefore the sage holds oneness as the shepherd of the world.
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3. He who does not display himself is seen.
He who does not justify himself is understood.
He who does not lash out succeeds.
He who does not build himself up endures.
4. Therefore,
Only the spirit of noncompetition makes things non- competitive.
5. So the old saying, “yield, and retain integrity,” is but a few words.
But when rightly understood, integrity returns.
Chapter 24
1. Natural speech consists of few words.
2. Gusty winds do not last all morning,
Cloudbursts do not last all day.
What makes this so?
3. Heaven and earth will not last forever,
How could a human being last!
4. So the person who works according to Tao unites with Tao.
In the same way he unites with action.
In the same way he unites with loss.
5. Uniting with action, the Tao becomes action.
Uniting with loss, the Tao becomes loss.
Chapter 25
1. Matter is formed from chaos.
It was born before heaven and earth.
Silent and void.
Standing alone, without territory,
Able to be mother to the world.
2. I do not yet know its name,
I call it Tao.
With reluctance I deem it to be Great.
Great refers to the symbol.
The symbol refers to what is remote.
What is remote refers to returning.
3. Tao is great.
Heaven is great.
Earth is great.
Kingship is great.
These are the four great things in the world,
Kingship is one of them.
4. Humankind takes its origin from earth.
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Earth takes her origin from heaven.
Heaven takes its origin from Tao.
Tao takes its origin from Nature.
Chapter 26
1. The heavy is the root of the light.
Tranquility is the master of the restless.
2. Thus, the noble person will travel all day without leaving his seat.
Though the center of the highest authority,
And surrounded by luxury,
He remains clearminded.
3. How could the king of myriad chariots treat his body with less care
than he gives the country?
4. Being careless loses the foundation.
Being restless loses mastery.
Chapter 27
1. A good traveller leaves no tracks.
A good speaker is without flaw.
A good planner does not calculate.
A good doorkeeper does not lock, yet it cannot be opened.
A good knotter does not use binding, yet it cannot be undone.
2. Therefore, the sage is good at his earnest demands upon people.
So no one is left out.
No talent is wasted.
This is called being in the tow of enlightenment,
And it ensures the good person.
3. For everything that is good is the teacher of the good person.
Everything that is bad becomes a resource for the good person.
No need to honor the teachers.
No need to love the resources.
4. Though knowing this is a great paradox,
It is the subtle principle,
Chapter 28
1. Understanding the male and holding onto the female
Enables the flow of the world.
This being the flow of the world, the eternal action abides.
Knowing that the eternal action abides is to return to childhood.
2. Understanding the pure and holding on to the impure
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Enables the cleansing of the world.
With the cleansing of the world, ongoing action suffices.
When ongoing action suffices, it returns to simplicity.
3. Understanding the white and holding on to the black
Enables the formation of the world.
Being the formation of the world, ongoing action does not stray.
When ongoing action does not stray, it returns to the infinite.
4. This simplicity takes shape as a mechanism.
The sage makes it the head ruler.
Great ruling never divides.
Chapter 29
1. I see that those who want to take over the world and manipulate it
do not succeed.
2. The sacred mechanism of the world cannot be manipulated.
Those who manipulate it will fail,
Those who hold on to it will lose it.
3. Matter
Either leads or follows,
Either heats or chills,
Either strengthens or weakens,
Either enhances or destroys.
4. So the sage abandons extremes, extravagance, multiplicity.
Chapter 30
1. Using the Tao as the rule for governing the people,
Do not employ the army as the power of the world.
For this is likely to backfire.
2. Where the army has marched, thorns and briars grow.
3. Being good has its own consequence,
Which cannot be seized by power.
4. Achieving without arrogance,
Achieving without bragging,
Achieving without damage,
Achieving without taking ownership.
This is called achieving without force.
5. Matter becomes strong, then old.
This is called “Not-Tao”.
Dying young is “Not-Tao”.
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Chapter 31
1. The army is the mechanism of bad luck.
The elements of the world may oppose.
So those who have ambitions cannot rest.
2. Therefore the nobleman takes his place on the left side,
And the commander on the right side.
3. So the army is not the nobleman’s weapon.
As a mechanism of bad luck,
He uses it only as the last resort.
Then the best way is to use it quickly and destructively.
Do not enjoy this.
To take delight in it is to enjoy killing people.
Those who enjoy killing people do not attract the favor of the
world.
4. The good inclines to the left,
The bad inclines to the right.
5. Thus the intelligent officer stays on the left,
The army commander stays on the right.
6. Speaking in an image of sadness,
After killing the people, every one stands in mourning.
Victory is celebrated as a funeral service.
Chapter 32
1. Tao is eternally nameless.
2. Though simplicity is small,
The world cannot treat it as subservient.
If lords and rulers can hold on to it,
Everything becomes self-sufficient.
3. Heaven and earth combine and allow sweet dew.
Without rules, people will naturally become equal.
4. At the outset, the rule must be expressed.
Once it exists, stop speaking of it.
The result of not speaking of it is to eliminate danger.
5. In a manner of speaking, Tao is to the world
As the rivers are to oceans and seas.
Chapter 33
1. To know others is to be knowledgeable,
To know oneself is enlightenment;
To master others is to have strength,
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To master oneself is to be powerful.
2. To know what is sufficient is to be rich.
To act with determination is to have will.
Not to lose one’s substance is to endure.
To die, but not be forgotten, is to be immortal.
Chapter 34
1. As the Tao is all-pervading,
It operates on both the left and the right.
2. Success is consequent to all affairs.
It does not proclaim its own existence.
All things return.
Yet there is no claim of ownership,
So it is forever desireles.
This can be called small.
All things return.
Yet there is no claim of ownership,
This can be called great.
3. The sage accomplishes greatness in not acting great.
Thus can he accomplish what is great.
Chapter 35
1. Holding on to the great Symbol,
The whole world carries on.
On and on without doing harm.
2. Being happy at peace,
Enjoying greatly the music and food.
Travellers stop by.
3. When the Tao is spoken forth plainly
It has no flavor at all.
4. Look, but that is not sufficient for seeing.
Listen, but that is not sufficient for hearing.
Use it, but it is not exhausted.
Chapter 36
1. When you want to constrict something,
You must first let it expand;
When you want to weaken something,
You must first enable it;
When you want to eliminate something,
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You must first allow it;
When you want to conquer something,
You must first let it be.
This is called the Fine Light.
2. The weak overcomes the strong.
Fish cannot live away from the source.
The sharp weapon of the nation should never be displayed.
Chapter 37
1. Tao is eternally nameless.
If lords and rulers would abide by it,
All things would evolve of themselves.
2. What evolves desires to act.
I, then, suffuse this with nameless simplicity.
Suffusing with nameless simplicity is eliminating humiliation.
Without humiliation, peace arises.
Heaven and earth regulate themselves.
Chapter 38
1. Eminent action is inaction,
For that action it is active.
Inferior action never stops acting,
For that reason it is inactive.
2. Eminent action is disengaged,
Yet nothing is left unfulfilled;
Eminent humanness engages,
Yet nothing is left unfulfilled;
When eminent righteousness engages,
It reduces the results of engagements;
Eminent justice engages, but does not respond adequately to
situations.
For that reason it is frustrated.
3. When Tao is lost,
It becomes Action;
When Action is lost,
It becomes benevolence;
When benevolence is lost,
It becomes justice.
When justice is lost,
It becomes propriety.
4. Propriety is the veneer of faith and loyalty,
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And the forefront of troubles.
5. Foresight is the vain display of Tao,
And the forefront of foolishness.
6. Therefore, the man of substance
Dwells in wholeness rather than veneer,
Dwells in the essence rather than the vain display.
7. He rejects the latter, and accepts the former.
Chapter 39
1. Those from the past have attained Oneness.
2. By attaining Oneness, heaven is clear.
By attaining Oneness, earth is at peace.
By attaining Oneness, the spirit is quickened.
By attaining Oneness, the valley is filled.
By attaining Oneness, the king puts order in the whole world.
All these result from Oneness.
3. Without its clarity, heaven is liable to explode.
Without its peace, earth is liable to erupt.
Without its quickening, the spirit is liable to die out.
Without its fullness, valleys are liable to dry out.
Without proper esteem, the king is liable to fall.
4. Esteem is rooted in the humble.
The high is founded upon the low.
5. This is why the lords and rulers call themselves widows and
orphans without support.
Is this is not the root of being humble?
6. Much praise amounts to no praise.
7. Without preference, Being is as resonant as Jade and as gravelly
as stone.
Chapter 40
1. When eminent persons hear of Tao,
They practice it faithfully;
When average persons hear of Tao,
It seems that they practice it, and it seems they do not;
When inferior persons hear of Tao,
They ridicule it.
2. Without such ridicule, it would not be Tao.
3. Thus, the aphorism that suggests the way is:
Knowing the Tao seems costly.
Entering Tao seems like retreating.
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Becoming equal with Tao gives birth to paradoxes.
Eminent action is like a valley.
Complete understanding resembles being disgraced.
Vast action seems yielding.
Action that builds up seems remiss.
Pure integrity seems perverse.
The great square has no angles.
The great talent matures late.
The great voice sounds faint.
The great image has no form.
The Tao is praised but is unnameable.
4. Only Tao is good at beginning and good at completion.
Chapter 41
1. Tao moves by returning.
Tao functions by weakness.
2. All things under heaven are born of being.
Being is born of non-being.
Chapter 42
1. Tao gives rise to one.
One gives rise to two.
Two gives rise to three.
Three gives rise to all things.
2. All things carry yin and embrace yang.
Drawing chi together into harmony.
3. What the world hates is the widow and orphan without support.
But lords and rulers name themselves these.
4. Do not seek gain from losing, nor loss from gaining.
5. What people teach, after discussion becomes doctrine.
6. Those who excel in strength do not prevail over death.
I would use this as the father of teaching.
Chapter 43
1. What is softest in the world penetrates what is hardest in the world.
Non-being enters where there is no room.
2. From this I know the riches of non-action.
3. Wordless teaching and the riches of non-action is matched by
very little in the world.
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Chapter 44
1. Which is more cherished, the name or the body?
Which is worth more, the body or possessions?
Which is more beneficial, to gain or to lose?
2. Extreme fondness is necessarily very costly.
The more you cling to, the more you lose.
3. So knowing what is sufficient averts disgrace.
Knowing when to stop averts danger.
This can lead to a longer life.
Chapter 45
1. Grand perfection seems lacking, yet its use is never exhausted.
Grand fullness seems empty, yet its use never comes to an end.
Grand straightforwardness seems bent.
Grand skill seems clumsy.
Grand surplus seems deficient.
2. Activity overcomes cold.
Stillness overcomes heat.
Peace and tranquility can be the measure of the world.
Chapter 46
1. When there is Tao in the world, work horses are used to fertilize
the land.
Without Tao in the world, the war horse flourishes in the
countryside.
2. There is no crime greater than fostering desire.
There is no disaster greater than not knowing when there is
enough.
There is no fault greater than wanting to possess.
3. Knowing that sufficiency is enough always suffices.
Chapter 47
1. In order to know the world, do not step outside the door.
In order to know the Tao of heaven, do not peer through the
window.
2. The further out you go, the less you know.
3. So the sage knows without moving, identifies without seeing,
accomplishes without acting.
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Chapter 48
1. Having a zest for learning yields an increase day by day.
Hearing the Tao brings a loss day by day.
Losing more and more until inaction results.
Inaction results, yet everything is done.
2. Managing the world always involves non-engagement.
As soon as there is engagement, there is never enough of it to
manage the world.
Chapter 49
1. The sage is always without his own mind.
He uses people’s minds as his mind.
2. He is kind to those who are kind.
He is also kind to those who are not kind.
It is the kindness of Action itself.
He is trustworthy to those who are trustworthy.
He is also trustworthy to those who are not trustworthy.
It is the trust of Action itself.
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3. In the world, the sage inhales.
For the world, the sage keeps the mind simple.
4. All people are fixated on the ears and eyes.
While the sage always smiles like a child.
Chapter 50
1. We live, we die.
2. The companions of life are three and ten.
The companions of death are three and ten.
That people live their active life necessarily leading to the ground
of death is three and ten.
3. Why so? it is the nature of life itself.
4. As a matter of fact, I hear of those who are good at preserving
their lives;
Walking through, not avoiding rhinos and tigers.
Entering battle without wearing armaments.
The rhino has no place to dig its horns.
The tiger has no place to drag its claws.
The soldier has no place to thrust his blade.
5. Why is this so?
Because they have no place to die.
Chapter 51
1. Tao enlivens.
Action nourishes.
Matter forms.
Mechanism completes.
For that reason, all things worship Tao and exalt Action.
2. The worship of Tao and exaltation of Action are not conferred,
but always arise naturally.
3. Tao enlivens and nourishes, develops and cultivates, integrates
and completes, raises and sustains.
4. It enlivens without possessing.
It acts without relying.
It develops without controlling.
5. Such is called mystic Action.
Chapter 52
1. The world begins with the mother as its source.
2. When you have the mother, you know the son.
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When you know the son, return to preserve the mother.
Although the body dies, there is no harm.
3. By closing your mouth and shutting the door, there would be no
wearing down of life.
When opening the mouth and pursuing your affairs, life cannot
be preserved.
4. Seeing what is small is discernment.
Preserving subtleness is strength.
Using the light enables one to return to discernment.
5. Without losing the center of the body is called penetrating the
eternal.
Chapter 53
1. Through discrimination, I have the knowledge to walk in the great
Tao.
The only fear is what is other than that.
2. The great Tao is quite smooth, yet people prefer a short-cut.
The court is so busy legislating that the fields go uncultivated and
granaries are all empty.
They wear the magnificent clothing, girdle the sharp swords.
They are gorged with food and possess many brides.
Their bounty suffices but they continue to steal.
3. This is opposite of Tao.
Chapter 54
1. What is well-built is not pulled down.
What is well-fastened is not separated.
Sons and grandsons worship unceasingly.
2. Cultivate the self, and the Action is pure.
Cultivate the family, the Action is plentiful.
Cultivate the community, the Action endures.
Cultivate the nation, the Action is fruitful.
Cultivate the world, the Action is all-pervading.
3. Treat the self by the standard of self.
Treat the family by the standard of family.
Treat the community by the standard of community.
Treat the nation by the standard of nation.
Treat the world by the standard of world.
4. How do I know how the world is such?
Thus.
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Chapter 55
1. Action in its profundity is like a newborn baby.
Poisonous insects and venomous snakes do not sting it.
Predatory birds and ferocious animals do not seize it.
2. Its bones are soft and its sinews supple, yet its grasp is firm;
Without knowing the union of male and female, its organs become
aroused.
Its vital essence comes to the point;
Crying all day, its voice never becomes hoarse.
Its harmony comes to the point.
3. Harmony is eternal.
Knowing harmony is discernment.
Enhancing life is equanimity.
Generating vitality through mind is strength.
3. When things reach their climax, they are suddenly old.
4. This is “Non-Tao”.
“Non-Tao” dies young.
Chapter 56
1. Those who know, do not say.
Those who say, do not know.
2. Close the mouth.
Shut the door.
Merge into light.
As ordinary as dust.
Blunt the sharpness.
Unravel the entanglements.
3. This is called mysterious sameness.
4 You are not intimate by acquiring it.
You are not distant in not acquiring it;
You do not profiting by acquiring it.
You do not lose it by not acquiring it;
You are not ennobled by acquiring it.
You are not disgraced by not acquiring it.
5. This enables the nobility of the world.
Chapter 57
1. Using the right lawfulness to govern the country.
Using unexpectancy to conduct the battle.
Using disengagement to take over the world.
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2. How do I know this is so?
Thus.
3. The more prohibitions there are in the world, the poorer people
will be.
The more destructive weapons people have, the more chaotic
the nation will become.
The more know-how people have, the more bizarre things will
appear.
The more rules and demands that flourish, the more thefts there
will be.
4. Therefore the sage says:
When I am inactive, people transform themselves.
When I abide in stillness, people organize themselves lawfully.
When I am disengaged, people enrich themselves.
When I choose non-desire, people remain simple.
Chapter 58
1. When the government is silent, people are sincere.
When the government is intrusive, the state is decisive.
2. Disaster is what fortune depends upon,
Fortune is what disaster subdues.
Who knows a final outcome?
3. There is no right lawfulness.
Justice tends towards the extreme.
Kindness tends towards evil.
People have been familiar with this for a long time.
4. So,
Be rounded without cutting.
Be compatible without puncturing.
Be straightforward without trapping.
Be bright without dazzling.
Chapter 59
1. For governing people and serving the heaven, nothing is better
than frugality.
2. Only frugality enables the pre-empty measures.
Pre-empty measures mean a great accumulation of Action.
A great accumulation of Action leaves nothing to be conquered.
When nothing needs to be conquered, No-boundary is known.
When no-boundary is known, it allows the country to exist.
The country, existing from its source, can endure.
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3. This is the Tao of having a deep root, a strong stem, a long
life and an enduring vision.
Chapter 60
1. Governing a large country is like cooking a small fish.
2. If Tao is utilized to manage the society, its ghost will not become
spirit.
Not that ghost is not spiritual, but that the spirit harms no people;
Not only does the spirit harms not the people, but that the sage is
harmless.
3. As those two cause no harm, they are united in Action.
Chapter 61
1. A great nation flows downwardly; it is the mother of the world, and
the integration of the world.
2. The mother is always tranquil and overcomes the male by her
tranquility; so she benefits the world.
3. 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.
4. So being lower allows taking over or being taken over.
5. Being a great nation only desires to unify the people.
Being a small nation only seeks people’s business.
6. They both get what they want, but the greater is being lower.
Chapter 62
1. Tao is the conductor of all things.
The treasure of the good.
The protector of the bad.
2. Beautiful words can advertise well.
Noble conduct brings praise to people.
3. As for those who conduct the bad, why reject them for it?
4. Therefore, after the crowning of the emperor comes the appointing
of three administrations.
Being presented with jade in front of the team of four horses is
not better than sitting and entering thus.
5. The reason why this is valued of old is,
It allows having without asking, and it allows forgiveness of wrong.
Thus, it is most valuable to the world.
Chapter 63
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1. Do non-doing.
Engage in non-affairs. Savor non-flavor.
2. Large or small, many or few, reward or punishment, are all being
done through Action.
3. Seek what is difficult with ease.
Effect what is great while it is small.
4. The most difficult things in the world are done while they are easy.
The greatest things in the world are done while they are small.
5. The sage never plans to do a great thing.
Thus, he accomplishes what is great.
6. Facile promises necessarily result in little trust.
What is easy necessarily entails difficulty.
7. Thus the sage, through extreme trials, encounters no difficulty.
Chapter 64
1. It is easy to sustain what is at rest.
It is easy to plan for that of which there is not even a sign.
What is fragile is easily broken.
What is minute is easily dispersed.
2. Act upon it before it exists.
Regulate it before it becomes chaos.
3. A massive tree grows from a little sprout.
A nine-story-building rises from a clod of earth.
A thousand-fathoms begin with a single step.
4. Those who impose action upon it will fail.
Those who cling to it lose it.
5. So the sage, through non-action, does not fail.
Not clinging, he does not lose.
6. The common people’s engagement in affairs fail prior to success.
7. So the saying goes, “Give as much careful attention to the end
as to the beginning; then the affairs will not fail.”
8. 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 by daring, to
impose action.
Chapter 65
1. Those who practiced Tao in olden times did not enlighten people,
Rather they made them simple.
2. What makes it the hardest to govern the people is what they
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already know.
It becomes most difficult to govern people because of their
knowledge.
3. So, 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.
4. Always realize that these two are the model for ruling.
Always be aware that this model is the mystic Action.
5. Mystic Action is deep and far-reaching.
It is the opposite of matter.
Only thus does it approach the Great Harmony.
Chapter 66
1. 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.
2. 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,
3. 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.
4. Since he does not rely on competition, the world has nothing with
which to compete.
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The sounds of dogs and chickens are heard.
People grow old and die without interference from each other.
Chapter 69
1. Everyone in the world says I am great, great without parallel.
Being without parallel is what enables greatness.
If there is a long standing parallel, it becomes small.
2. I always have three treasures:
First is compassion.
Second is frugality.
Third is to not dare act in front of the world.
3. So compassion enables courage.
Frugality enables abundance.
Not daring to act in front of the world enables the mechanism to
endure.
4. Today there is courage without compassion.
There is abundance without frugality.
There is appearance alone without substance.
This means no-life.
5. Through compassion: fight and win; defend and be secure.
6. When the heaven establishes itself, it always relies upon
compassion.
Chapter 70
1. Being a good warrior does not entail power.
A good fighter is not angry.
One who is good at overcoming the enemy does not contact him.
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One who is good at leading people acts humbly.
2. This is called the Action of non-competition.
This is called leading people.
This is called the Ultimate as old as heaven.
Chapter 71
1. There is a saying on using military force, it says:
I dare not be the host, but rather a guest.
I dare not advance an inch, but rather retreat a foot.
2. This is called performing without performing, rolling up one’s
sleeves without showing the arms.
By not holding on to an enemy, there is no enemy.
3. There is no disaster greater than having no enemy.
Having no enemy almost destroys my treasure.
4. When opposing armies clash, those who cry win!
Chapter 72
1. My words are easy to understand and easy to apply.
Yet no one in the world can understand them and no one could
apply them.
2. Words have their origin, and events have their leader.
3. Only because of prevailing ignorance that I am not understood.
The few who understand me, the more precious I am.
4. So the sage wears shabby cloth, but holds a treasure within.
Chapter 73
1. Knowing that you don’t know (everything) is superior.
Not knowing that you don’t know (everything) is a sickness.
2. So the sage’s being without sickness is that he knows sickness
as sickness;
Thus, he is without sickness.
Chapter 74
1. People are fearless before the power.
If fear arises, it will be a great fear.
2. Not constraining the living environment.
They do not get bored by life.
Because we do not get bored, there is no boredom.
3. Therefore the sage is self-aware but not introspective.
He has self-respect but does not price himself.
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4. He rejects one and takes the other.
Chapter 75
1. Courage combined with daring promotes killing.
Courage not combined with daring promotes life.
2. These two can be either beneficial or harmful.
3. Who knows the reason for what heaven hates?
4. The Tao of heaven is
Good at winning without fighting,
Good at responding without speaking,
Appearing without being asked,
Good at strategizing while fighting.
5. The net of heaven is broad and loose,
Yet nothing slips through.
Chapter 76
1. Whenever people are unafraid of death, how can killing be used
as a threat?
Whenever people are afraid of death and are acting contrary, I
will catch and kill them; who else can act so?
When people are absolutely afraid of death but perform killing,
they are the best qualified to be executioners.
2. This is like doing carving for a master craftsman.
Doing the carving for a master craftsman, how could one’s hand
not get cut?
Chapter 77
1. 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.
2. Only those who are not slaves to life are wise to the value of life.
Chapter 78
1. When people are born, they are soft and gentle.
When they die, they are stiff and callous.
2. When myriad things, grasses and trees, are born, they are soft
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and tender.
When they die, they are withered.
3. So stiffness and callousness are the company of death.
Softness and suppleness are the company of life.
4. The powerful army will not win.
A stiff tree will break.
5. So stiffness and power stay below.
Softness and suppleness stay above.
Chapter 79
1. The Tao of heaven is like drawing a bow.
The high bends down,
The low rises up.
The surplus decreases.
Insufficiency is supplied.
2. So the Tao of heaven reduces what is surplus and enhances what
is insufficient.
The human Tao reduces what is insufficient and caters to the
surplus.
3. Who can use the surplus to benefit the heaven?
Only those who possess Tao.
4. So the sage
Exists without ownership,
Accomplishes without holding on.
It is thus, without desire, that the wise see.
Chapter 80
1. Nothing in the world is softer and more supple than water.
When confronting strength and hardness nothing can overcome
it.
2. Using nothingness simplifies.
Using water overcomes hardness.
Using weakness overcomes strength.
There is no one in the world who does not know it, but no one can
apply it.
3. So it is a saying of sages that:
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.
4. Truthful speech seems paradoxical.
Chapter 81
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1. Reconciling a great hatred necessarily entails unsolved hatred.
How can this be kindful?
2. So the sage honors the left-hand tally but does not blame people.
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, sign and
R. Wilhelm’s translation
D Chiness name of hexagrams
E R. Wilhelm’s translation
Table according to the book: Leibniz G. W., “Two Letters on the
Binary Number System and Chinese Philosophy”.
A B C D E
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A B C D E
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A B C D E
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A B C D E
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A B C D E
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