The Wuzhen Pian is a 1075 C.E. Taoist classic on Neidan-style internal alchemy. Its author Zhang Boduan (987-1082 C.E.) was a Song Dynasty scholar of the Three Teachings (Confucianism, Taoism, and Buddhism). The Wuzhen Pian is comprised of 81 poems and an appendix containing 12 alchemical ci ("lyrics") that correspond numerologically to the 12 months, and 5 verses related with the Wu Xing ("Five Phases.") The verses appear to be written as lyrics to be sung or chanted, and are full of paradoxes, metaphors, and aphorisms that lend themselves to multiple interpretations. Over the centuries, commentaries on it have been written by many Taoist and non-Taoist scholars. Contemporary translations into English further illustrate the difficulty of interpreting the esoteric symbolism.
The Wuzhen Pian is one of the major scriptures of Daoist Neidan ("Inner Alchemy"). The verses are widely accepted as an elaboration of the Zhouyi cantong qi, (Token for Joining the Three According to the Book of Changes), a first century apocryphal text associated with the I Ching (Book of Changes), but their philosophical basis is in the Tao Te Ching and the Huangdi Yinfujing. In Wuzhen pian, Zhang Boduan compares human life to a bubble floating on water or a spark from a flint, and concludes that the search for wealth and fame only results in bodily degeneration; human beings should search for the Golden Elixir to become celestial immortals. The human body already contains the essential components of the golden elixir: Jing, qi, and shen. Through alchemical refinement of bodily jing and qi, one can supposedly achieve integration with one’s spiritual shen nature.
Zhang Boduan, or Zhang Ziyang, was a native of Tiantai, in present-day Zhejiang. Biographical sources disagree over whether he was born in 983, 984, or 987. After passing the Imperial examination, he began a career as a civil servant, but was banished to the frontier in Lingnan, where he served as a military commissioner. Zhang was later transferred to Guilin and Chengdu, where in 1069, he allegedly experienced sudden realization from a Daoist Master who instructed him in Neidan internal alchemy. Zhang wrote the Wuzhen Pian, its appendices, and a few other texts, including the Jindan Sibai Zi ("Four hundred words on the Golden Elixer," translated into English by Davis and Chao in 1940). He was additionally an authority on Chan Buddhism.
Zhang Boduan died in 1082 C.E. during the reign of Emperor Shenzong of Song. Zhang was honorably called Ziyang Zhenren, ranking him as a Daoist zhenren, one rank higher than a xian ("transcendent; immortal") in the celestial hierarchy.
People are welcome to click the following file to download the version in Chineses. N/A
Internal alchemy, also called spiritual alchemy, (內丹術 – nèi dān shù Traditional Chinese, 內丹术 – Simplified Chinese) is a term used for different esoteric disciplines focused on balancing internal and spiritual energies for enlightenment. In China, it is an important form of practice for most schools of Taoism. Historically, it has borrowed the symbolism and terminology of classical alchemy, employing them in process and metaphor to spiritual development.
The term is also used to translate various terms used in the native languages of some Taoist and Buddhist practices. Neidan and Tantra are considered forms of internal alchemy, but western commentators often focus on sexual practices.
Internal alchemy, like the more general alchemy from which it derived, focuses on transmuting energies and substances. The practices focus on restoring balance and elevating spiritual vitality. The goals of internal alchemy are improved health, longevity, peacefulness, the free of hindrance with all principle and phenoumena. Some people claim it is aimed to seek immortality. That is nearsighted and to be partly true. To achieve reunion with nature eventually is what all practitioners want to "persue".
The energies and substances of the body are described in metaphor. Elements, metals and humours have all been used to classify and define characteristics of the human system. Internal alchemists map the body, noting which routes energy move through and which areas are associated with particular "elements". There are so many metaphor used in every books in this field that to understand them is almost impossible. Here, through the efforts made by master Hu, we like to publish the mainstream contents popular in Taoism alchemy practice—most from Long Men, Quan Zhen and Western school of Taoist internal alchemy–for people to understand its outline.
NOTES: The follow-up is excerpt from the book The Way to Eternity written by SAKURAI. For people who want to read complete contents please refer to DaMo Qigong Life Study Course. Also, one is advised not to practice alone by following the methods introduced herein. Without correct guidance it would be dangerous and could lead up to occurrence of unexpected disorders that one may have previously and mistakenly conjured up within him or herself and that which cannot be easily treated by any modern medical means or by reflecting and or deflecting wrong energies to others and surroundings. Please be responsible and take great care as we are only imperfect immortals as of now, "so to speak," before our journey begins.
Preceding Forward with The Neidan
Step 1: Preparatory Work
Step 2: Cleanse the Mind of Desires and Thoughts
Step 3: Settle Mind in Lower Elixir Field
Step 4: Open Up Eight Extra Meridians
Step 5: Administer Fertilizing Fluid (Jing) (Part 1)
Step 6: Harvest Pre-celestial Vital Energy
Step 7: Revolve the Small Water-wheel
Step 8: Gather Psychical Rays
Step 9: Cultivate Qi of Great Unification
Step 10: Automatic Revolution – Embroynic Breathing
Step 11: Preserve the Buddhist Relic
Step 12: Nourish the Buddhist Relic
Step 13: Golden Lightning Flashes Three Times
Step 14: Go Over Three Passes
Step 15: Conceive a Foetus of the True Self (Part 1)
Step 15: Conceive a Foetus of the True Self (Part 2)
Step 16: Give Birth to the Fotus of True Self
Step 17: Raise the Fotus of True Self in Three Years’ Time
Step 18: Posess Same Body With Tao
1. A set of secrets—a decisive factor for success in your pursuit of Tao
During my apprenticeship I had been instructed that to obtain a set of correct measures weighs the most for pursuing Tao, though so numerous books concerning this subject that cannot be summed up. Most books in some way or other have written in ambiguous or paradoxical words, and here, to deeply and precisely understand the meanings is more or less impossible. Moreover and incredibly, so many orifices and accupoints exist within and among so many different names that even one orifice owns a dozen or more names mostly in metaphor as such their deeper elemental parts working deeper within.
Without accurate understanding about the exact position of an orifice means that you have utterly been denied the chance for success, even though you can guess or surmise them. If this is the case, possibly, the result may be that you have been sitting either like a withering trunk or dried leaves, fancying to grind a brick to be a looking-class, and even corporeal men taking possession of more materials begin to ridicule your folly and behavior. The error of regarding a position in your body as somewhere beyond your exterior will absolutely result in the retardation of vita-vapor, as like to bring fuel to fight against fire, and some recognizable or even unknown disorders will appear. And in pursuit of this true nature mistakes will be made.
In some books you may gain the impressions that some proceedings, to some extent, resemble the process of sexual intercourse, which, later by degrees, you certainly will make out, that because you will at sometime unite with the pre-heaven life force with a pre-heaven nature, during this process their coupling movements, in intensity, are never less than actual performance between a male and a female.
Some books describe the procedure as like that of making gold out of gold ore, with additional directions concerning the oral usage and swallowing into the belly and so forth, so some misled practitioners begin to believe that the constant ore-melting can some day bear the fruit of obtaining the elixir pellet. Here, so many miserable robbing tales and even deaths have taken place….as the gold may be stolen and must be hidden away somewhere – perhaps hidden away even within those giant statues of the Buddha as such.
There is a tale in many scriptures telling that long ago there lived a man named Yian Min, who was known to be the most intelligent and wisest man of the world, yet on account of being in want of the right instructions he didn’t succeed in his pursuit of Tao.
Once before my master preached to us, saying, ‘All men shall have teachers, whose duties are to propagate knowledge, settle puzzling questions and pass on skills and experiences. Here, even a small business like vending will have to be in need of some directions for keeping, let alone such a significant matter as to release from the bondage of destiny. So, without accomplished instructors you are doomed to failure, even though you have read this book or other a thousand times.
Someone may be tittering when I begin to talk about, yes, the money, because they will think that I have been preaching religious doctrine but In reality the majority of people have the conventional idea or ideas that money meaning more or less vicious. Here the money in question take another meaning—to assist you in your pursuit of Tao. There are two reasons: one is that you need some food and clothes and residence when you begin your silent exercise, because in reality your corporeality hasn’t been thoroughly purged of. The other lies in that without money you can apprentice yourself to none. So a saying is popular with the practitioners that the elixir pellet is bought with gold. With more knowledge concerning the experiences of Bai Shi Shan and Zhong Huang, you certainly will perceive more about the meaning of money. At beginning the two comrades were poor and could not afford the necessities, so they feed herds of sheep, and many flocks of oxen within such a time of say ten years, during that period of which they economized and hoarded up savings; and at last they fulfilled their aspirations.
And after a certain length of time when your golden elixir pellet is nursed in your ever more important and soulfull middle elixir field, money will mean nothing to you, because you can remain still and motionless in your silent sitting for several months without the least appetite for food. SAKURAI says, "Yes, there are no supernatural spiritual beings who still eat foot, water, and still sleep and fall ill."
The process of disciplining your heart, for the practitioners, is the monotonous practice at beginning, still more for the common people. From now and then to be encouraged and become of and be more morale and will start to consolidate your resolution and strengthen you with more confidences. On the other side, during the process there will be many crises waiting for you to go through, and so the assistance from a friend or comrade is necessary and even indispensable.
4. An Appropriate Site
The house you reside in should hold aloof from war, fighting or upheaval, and should be away from the intersections or those of. For the easy availability of provision being somewhat near the town or city is ideal. The more silent and isolated the better. A cave carved half way down the cliff is the best place for some saints. Yet at first you should not be obliged to meet these conditions because to let your heart remain free from all rambling thoughts and continue to be still is the most important thing. Generally speaking, the house in the depth of a forest while the necessities are adequate and no other matters to harass your heart is ideal.
5.Prohibitions to some sorts of food
The masters, when talking about the practical procedure, I remember, emphatically drew our attention to the caution of abstaining from food of fatty, peppery, stinking and scented nature, for the fatty or stinking flavor is capable of sinking as well as messing up the vita-vapor while the peppery or scented one of lifting as well as dispersing vita-vapor. The efforts-earned vita-vapor, when induced to sink or be messed up will become headstrong and difficult to compress; when lifted high up and dispersed will drift away and is hard to gather.
He reminded us at the same time of that to be on a diet mostly composing of vegetable is ideal, of fruit is of destiny, meanwhile not to be glutted lest it lead to the disturbance of mind-will; not gorge when too hungry lest it should stir the vita-vapor. To eat food always in a moderate way is the best.
6. Accurate positions for some useful orifice-points.
In the back of human body, along the spine are three important orifice-points: coccyx pass, the clipping spine pass and occipital pass, all of three making up the Three Passes which is the common terminology in Chinese-yoga and the channels and collaterals.
The very tip of the spine at the buttock putt is coccyx pass. The spinal marrow is traditionally called Hung He or Chao Xi, which is the course the yang vita-vapor take to ascend. From the coccyx pass upward, to the seventh vertebra, between which and the kidney is the orifice-point called clipping spine pass. Further upward to the occipital bone at the back of brain is the occipital pass.
In the front of human body are three important orifice-points too: upper elixir field, middle elixir field and lower elixir field. The middle spot between two eyes is Yin Tang in which at the very beginning of disciplining heart you should settle your mind-will; From which orifice-point around 3. 3cm further inward you can locate Ming Tang, another 3.3cm further is the Dong Fang, at last another 3.3cm further you can find out the position of upper elixir field, also called Ni Wang Gong. From the Yin Tang downward to the palate, upon which there exist two orifice-points called Que Qiao.
The respiratory tube, on account of owning twelve knobs, is titled Chong Lou. From the point upon the breast bone, which is between the two breasts, around 9cm further inward is the place the middle elixir field abides in, which in fact is a sphere space with a diameter about 3. 8cm, wherein you should hoard up the vita-vapor in preparation for erecting a caldron.
The middle place inside the belly between the navel and kidney, is called Xu Hai, from which 3.8cm downward is the place of lower elixir field, also called Hua Chi, which in actuality dominates a sphere space with its diameter being 3.8cm. The middle place between the middle elixir field and the lower elixir field Huang Ting, which is also a sphere space with its diameter of 3.8 cm.
There are three orifice-points in human body which are always referred to by many books as the essential three—the upper elixir field, the middle elixir field and lower elixir field. The upper orifice occupies the position of Brightness Hexagram, with its interior being yin nature and exterior yang nature, its core the home of pre-heaven nature. The lower orifice occupies the position of the Perilous Pit hexagram, its interior being yang and exterior yin, its core the home of pre-heaven fertilizing fluid. Both orifices have a lot of different names which here are skipped over without reference to.
To constantly settle mind-will in the lower elixir field is the most important measure for the novices, also the most useful for the common people who for this or that reason only aim at promoting their physical well-being, preserving the good stamina and keeping heart peaceful and broad.
In the process of Chinese-yoga the function of middle elixir field is more like that of a womb in a female body, in which the fetus of true self takes form. In regard of this you can refer to other chapter for more information.
1. The Preface
2. Ode to Ox-Herding Pictures: Part One
3. Ord to Ox-Herding Pictures: Part Two
The Ox-herding Chart of Chan Buddhism was once translated into English and enjoyed lot of attention and study from Western readers. The poem in company was written in traditional Chinese and unfortunately, many readers in mailand China may face some difficulty in understanding the meaning due to their less study on traditional Chinese literature. Nonetheless, such pictures seem to gain much more popularity in American and Japan than mainland China since most mainland Chinese people seldom have the chance to hear of it being used or mentioned by mainland Buddhists from Chan Buddhism.
Several years ago I read martial arts novel (titled like “smash emptiness into pieces”) written by Mr. Huang Yi, and the author uses lot of the poem from the Ox-herding Chart to describe how the protagonist of the novel, in his study to achieve immortality, gains progress one step after another in the field. But in terms of the achievement the protagonist gained there are merely words on the nature of mind and immediate enlightenment being unstintingly leashed out, not in the least there are words in relation to regulation of breathing and Chi deployment. In inner alchemy practice (immortality study), it should be termed as ‘talks concerning only mercury yet without lead." You can easily come to the conclusion that the author is only the poet or literature scholar in Wei and Jin Dynasty who had interest merely in fabricating metaphysics and mythical stories, by borrowing more elements from Chan literature.
But in detailed reading and contemplation of the chart as well as the poem, I suddenly gained an impression that this chart bears a lot of similarity with the practical process of inner alchemy practice (immortality study). Perhaps some Buddhists or scholars from Chan Buddhism may refute me, but after many days of meditation I seem to have more confidence to support my own assertion.
You know what, I suddenly understand the chart simply becomes an illustration depicting immortality-accomplishing sequence, with different symbols specific to each stage. Yes, for Chan Buddhism, there is Chan poetry, for immortality practice there is NeiDan (Taoist inner alchemy) poetry, Chan poetry is often characterized by the subtlety of a full moon locating well beyond the pointing fingers, whereas NeiDan poems much often feature highly metaphorical artistic conception which lies between that can be perceived or that totally beyond perception whatsoever.
Immortality study do not talk about immediate enlightenment, nor the assertion like “All things being produced by causes and accessory conditions have no reality”, nor the words like “become an immortality immediately”, yet such study can lead up to the success from the beginning without any necessary step left out, though its gradual and progressive manner seem to possess no much attraction to practitioners from Chan Buddhism, though it is really a super-straight ladder.
Although the Chan Buddhism often talks about immediate enlightenment, and the thorough attainment without the least hindrance, but it does not mean the free of any efforts to be done before or after the attainment, otherwise Huineng (the sixth patriach) would not have to do the milling work for nine months before his attainment, and thereafter ran to join a hunter team for practice which lasts nineteen years. Later on when he started to offer teaching course, you know what, what he taught at beginning is the chanting "Prajna Paramita (reaching the other shore)". Chan Buddhism, to tell the truth, is to attain the state of mutual affinity between teachers and disciples, while for immortality study it lies upon the infusion by Yang Qi from varying levels. Both, in essence, lie well beyond the spoken and written language in terms of the authentic knacks they concern.
The Chan study and its subtlety lie upon Chan’s allegoric meaning or understanding gained in an instant which features something rational, yet leaving no any outlets for admitting in speculation in any form. Only mutual affinity can bring about the allegoric meaning being perceived instantly which mostly arises from the attained views “all things being produced by causes and accessory conditions have no reality”, and “mind remains unimpeded whatever.”
Taoist immortality study, however, has its subtlety lying upon the Mysterious Pass which serves as the only communication channel connecting both the Pre-heaven and Post-heaven domains. Mysterious Pass lies neither within corporeal body nor outside the physical body, neither within interior nor exterior. It presents itself only when the interior resonates with the exterior, and the natural corresponds to the artificial on the condition that both Shen and Chi become sufficient. We can apply the example of love story to demonstrate the state: the love feeling between a girl and a boy arises mostly in a spontaneous way, and most people know love cannot be forced. Similarly, both emptiness and the naturalness, though both in varying evidence, begin to meet in harmony and communicate with each other in the instance.
Perhaps, you may ask, immortality study and Chan Buddhism can meet at one place and thoroughfare with each other with no obstacles whatever? Lets read the following passage which is the excerpt from Chuang Tzu, and titled “the fasting of mind”: (translated by Victor H. Mair)
“I have nothing further to propose,” said Yen Hui. “I venture to ask you for a method.”
“Fasting,” said Confucius. “I shall explain it for you. If you do things with your mind, do you think it will be easy? Bright heaven will not approve one who thinks it will be easy.”
“My family is poor,” said Yen Hui, “and it’s been several months since I’ve drunk wine or tasted meat. May this be considered fasting?”
“This is fasting suitable for sacrifices, but it is not fasting of the mind.”
“I venture to ask what ‘fasting of the mind’ is,” said Hui.
"Concentrate your mind-will. Hear not with your ears, but with your mind; not with your mind, but with your Chi. Let your hearing stop with the ears, and let your mind stop with natural concordance. Chi, however, is vacuous and empty, accommodating all. There is none but Tao who dwells in the empty vacuity. And becoming empty and vacuous is the fasting of the mind."
“Before I am able to exercise fasting of the mind,” said Yen Hui, “I truly have an identity. But after I am able to exercise it, I will no longer have an identity. Can this be called emptiness?”
"Exactly so!" replied the master. "Let me tell you. Enter and roam about this realm, but without any awareness of what the realm is. In the event of arrival in it sing in concert with it; in case of no arrival in it stop at the cessation. Let the door open and close, by its own course. House all as an undivided whole and lodge in that which takes the course all in its natural way. Then you are close to it. To leave no footprints is easy; to walk on no ground is difficult.
“If you are impelled by human feelings, it is easy to be false; if you are impelled by nature, it is hard to be false. I’ve only heard of creatures that fly with wings, never of creatures that fly with nonwings. I’ve only heard of people knowing things through awareness, never of people knowing things through unawareness. Observe the void – the empty room emits a pure light. Good fortune lies in stopping when it is time to stop. If you do not stop, this is called ‘galloping while sitting.’ Let your senses communicate within and rid yourself of the machinations of the mind. Then even ghosts and spirits will take shelter with you, not to mention men. This is how the myriad things are transformed. It is that to which Yao and Shun bound themselves, and that which Fuhsi and Chich’u exercised all their lives. All the more is it suited for the masses.”
The famous inner alchemist Chen Yingning once wrote 24 pieces of NeiDan poetry, here we choose several for appreciation:
The first is as follows:
Ultimate reality is shining forth over all grains of sand along Ganges River,
The worldly and the sagely, together with the enlightened all share one common source originally.
All present themselves in full aspects whenever there is none idea arising,
Cloud, however, already has been overshadowing once in motion even one least sense.
Rid of all affliction for what? The addition of illness!
Come close to the true thusness for what? A diverging path there emerges!
Meekly follow the predestined relationship as it arises to make the mind remain unimpeded, for what?
Nirvā?a as well as birth and death are but that equal to hollow flowers in air.
The last poem runs as below:
Knock out the emptiness to rid of accumulation of kalpa which lasts billion years,
Well bye the canoe who carried us ashore in opposite!
To finish perusing almost all volumes of immortality books and works, yet finally understand the last words have not heard of from all authors’ mouth.
Actually, what are the last words? Could not be spoken out or the author would not like to say? The answer Chen Yingning gave is the author dare not to say because it may frighten all audience. What are they after all? Lets come to watch the figures and read the poem.
1. Ox not tamed in herd
"Ferociously roars the ox,
who dash around with its crooked horns,
rushing about without impediment
till mountain river turns away with road stretching far into distance.
A piece of black cloud overhanging over mouth of a valley,
Who knows, one step after another in farmer’s field, the ox is devastating the young seedling!
Here the ox is a metaphor indicating our heart-mind who has not underwent any discipline. It prefers to go mad and crazy in chasing after what is desirable and lovable, regardless even of the physical life at sometime. Therefore, all sorts of means should be applied to tame it first hand. This looks more close to the ways of Taoist alchemist, rather than practitioners from Chan Buddhism.
Therefore, Lao Tzu said in the chapter 12 as follows:
The five colours make the eyes blind;
The five notes make the ears deaf;
The five flavors deprive the mouth of taste.
Riding and hunting make the mind wild;
The Yellow Emperor went to see Master Kuang Ch’eng, to ask about the administration of the body:
Master Kuang Ch’eng sat up with a start. "Excellent, this question of yours! Come, I will tell you about the Perfect Tao. The essence of the Perfect Tao is profoundly obscure and vague; the subtlety of the Perfect Tao is profoundly elusive and stillness. See nothing, hear nothing, enfold Shen in quietude and the body will go right of its own accord. Be still, be pure, do not labor your body, do not churn up your Jing, and then you can live a long life. There is nothing to be beheld by eyes, nothing to be heard by ears, nothing to be known by heart, then your Shen shall stay in guard for the body, and the body will thereby enjoy long life. Cherish that which is within you, block off what is outside you, much knowledge will do harm.
If it is ways characterizing Chan Buddhism, it would not talk about the unruliness of the heart-mind (ox) when the heart-mind (ox) becomes the main theme in question. Otherwise, slaughter the ox with a sharp sword would not be an easy way to solve the problem (Yes, Chan Buddhism advocates no killing)? If it is way characterizing the six patriarchs of the Chan Buddhism, it would to “keep dusting it in order to prevent it from incur the least dust.” But, why there appears the word “forgetfulness” in later poems? “Forgetfulness” should be typical of Chuang Tzu’s approaches because in Chuang Tzu you can quickly find the passage like “To be forgetful in sitting meditation” which advocates to let heart-mind be in a void, then let all motion gradually come to a standstill, then to fall into forgetfulness of anything, then to forget about everything and follow whatever arises and sinks as it is in total oblivion.
2. The initial tameness
A rope that runs through the nose of ox, I have mounted!
One time dashing off should be well rewarded with a burning pain plus whip lashing!
Even since the beginning the difficulty is the bad habituation to modulate!
Now there comes the task for shepherd boy trying his best to alter the circumstance!
For initial meditation people may find it difficult to be quiet because the heart-mind is easily to subject to the temptation by outside objects. Such instance is much similar to the small children who attend the school at early age: they cannot remain silent and sit there with no motion (this is typical of Chinese education tradition for students in their kindergarten or junior schools!). For them it is really an agony since they are forced to do so.
Most people know it is difficult to tame wild cattle, much worse if with whip in hand riding on the back while you order it to head east, west. You know, in such circumstance, you might risk falling from the back or even fall down to death when the cattle runs crazy. Therefore, the best solution is “mount a rope that runs through the nose of ox, thereby you can easily achieve the effect of ordering the cattle to any direction as you like", which can rid of the risk to be thrown down from the cattle back. In fact, Such a rope denotes "Concentrate the heart-mind" from alchemist’s point of view, and for meditation novice, it indicates a suggestion please place the heart-mind stop at listening. Chuang Tzu said; "Concentrate your mind-will. Hear not with your ears, but with your mind." Yes, for most practitioners they are sure to encounter the difficulties that the heart-mind remains at large and refuses to fall into control.
Some additional methods should be applied to offer a help hand, such as counting the breathing or reversal breathing (belly sticks out when exhale while belly shrinks when inhale) or the visualization of bones of the dead. In a word, to tame the wildness of the heart-mind and that is the point. This can well explain the message “now it becomes the task for shepherd boy trying his best to alter the circumstance.”
Apply the gradual modulation to cease the boarse wildness,
while gaining the gradual submissiveness little by little.
Wade across rivers, ferry through clouds, unconsciously the cattle begins
to follow step by step.
Still handle the rope with no less strength,
the shepherd boy all day long gets accustomed to the gradual forgetfulness, and of the tiredness.
Starting with concentration, yet later on you may find the heart-mind has gradually been free of much delusional thinking, and it might in an instant follow the some spontaneous motion without any support–despite stray ideas may occur sometimes, but it was soon back on the track with the spontaneous motion again. Accordingly, there comes the effect "wade across rivers, ferry through clouds, unconsciously the cattle begins to follow step by step." But people have to keep paying attention to use the heart-mind to listen rather than using ears, lest it should re-take the former course again to wander around with no constrains.
At beginning such kind of work may be very tired, but after sometime practitioners can gradually get accustomed to it, and the tired feeling may disappear naturally. Here we borrow “ode to Mythical Source and Grand Tao," written by Chao Wen Yee for better understanding:
Once someday attainment achieved it is a fully free excursion,
On reflecting upon the refining and cooking process you would sigh over the hard-working you had done!
Though hard-working it is, yet actually no diligence is required,
As the only work you were required to do is to foster the primeval Shen.
It is regrettable the mind prefers to be busy,
At this critical time either to round of or to set free all is within the play of your hand!
4. Looking back
In the course of time, as meritorious deeds committed in succession,
there comes the time that the wildness comes to an end,
as well as frantic force was gradually transformed into the meekness and gentleness.
But the mountain boy does not open up as much as to reach the stage of by just exchange one for another given,
Therefore, the rope remains tethered still within his hands.
After the practice of concentration of heart-mind, the heart-mind is no longer difficult to tame as before and its wildness begins to be worn down, and it gets to be blurred together with any motion unconsciously. However, this was not the time to enter the second phase "to listen with Chi," because concentrated heart-mind (we should call it true intention) and spontaneous motion has not been fully unified to full extent. The Taoist inner alchemy books prefer to liken concentrated heart-mind to women, the spontaneous motion to men and their combination to the intercourse which caused lots of confusion or even brought about the conceptualization of double cultivation which remains very popular in Western world. People should understand they are but the metaphors and should not be interpreted as one way for enlightenment as most false masters claim.
At this stage, though the two begin to stick to each other, there still has in place the intention sometimes be set up to keep them together. So, “the rope remains tethered still within his hands .”
Beside the old stream, under the shade of green poplar trees,
let go from the hands or tighten up the rope
all is been carried out by its own course.
By nightfall green clouds are roaming high over meadow bank,
Shepherd boy is returning yet with no rope tightened up.
At this point there already attained the status of "true intention and spontaneous motion depend upon each other", and any intention to hold them two together is but the attachment in extra as the two have gradually united to form an oneness that cannot split with any easiness. This is the status "to listen with Chi." Even some instant of sense activity may casually enter the non-conscious domain, it would not cause any effect to the state on the account that the true intention has been in love with the spontaneous motion for no one knows how long. Therefore, people do not have to deliberately discriminate who is who.
6. Free of hindrance
All at ease fall into a doze or sleep in open ground as the will be,
no spur by whip any more, as free as the air is.
Well under the green pines steadily sits the shepherd boy,
Peacefully a gentle tune is aired, narrating more than any happiness.
At this point it should be termed as entering the stage where both Shen and Chi are unified to form an oneness, which lies well beyond the phase "heart-mind and breathing depending upon each other," as the consciousness has gradually blurred, leaving only a little consciousness which could almost not be conscious of anything. It is, however, not the emptiness of nothingness as described by Buddhist, but one whiff of spontaneous circulation in operation in which the sense and pre-heaven breathing both are transformed into two different types of energy—one is Shen and one is Chi, and the former entering the latter while the latter embracing the former. So, you can see the changes that has taken place throughout the process: first is to tame the wildness of the heart-mindg, then get along with the breathing, then get close to “feel” the manifestation initiated by transformation force of great nature—the spontaneous circulation. One famous Taoism scripture called 100-Word Monument reads "sit to listen to non-chord song, run unimpeded into the core mechanism of the Creation by riding of obscurity of illusion." A gentle tune is aired peacefully narrating that more than any happiness." Up to now, can you perceive something from these words or something beyond these words?
Here we borrow the poem “Admonition on Regulating Breathing” by Zhu Shih (a great philosopher in Ming Dynasty) for reference:
A whiteness, I have the view of it;
Cozy and at ease, come and stay together with it and get along with it.
Become quieter and quieter and there seems to open up all out, as like the spring marsh where fish roaming;
Get involved in motion for long whereupon all seems to draw together, as like all insects hibernate.
In diffusion, it opens up to accommodate all, while in turn close up to hibernate,
Its wonderful really stays beyond of any words!
Who is the master of it at all?
The non-mastery dominance deserves to merit such greatness.
At this time non-mastery dominance begins to play its part, naturally there comes the situation“no spur by whip any more, as free as the air is.”
7. Follow the course as it is
Willow bank，green ripples, all dissolves into the sunset,
Gray fog stretches out leisurely, grass-green spreads out downy.
Hunger served with food, thirst with drinks, etc. at all times keeping the manner and tendency as there occur.
Up on the stone the shepherd boy remains asleep soundly.
Here the “sleeping” locates at the core meaning of the words, which apparently falls in line with the main characteristics of immortality study. From the perception in place at beginning to the unconsciousness state later on, from the combination of both Shen and Chi to the unified oneness getting involved in spontaneous motion, the success lies upon “to follow the course as it is,” without any interference, which eventually effects the "natural evaporation, natural convergence, as well as natural stop." (if there is nothing at all, what is to be followed about?)
At this point, the practitioners have come on the stage where heart-mind stops at the natural concordance, the listening stops at the ears. Therefore, we can say all perception and consciousness gradually come to a persistent standstill or a state where persistent standstill dominates. That is sleep, you may conclude. The fact is, however, when ordinary people sleep, dream is the company; when practitioners sleep, no dream at all because all consciousness comes to a stop, to rest, or to “be deprived of all functionality” (Or in another word, the difference between awakeness and sleep disappears). So, the shepherd boy is falling asleep soundly.
Here we borrow one passage from Chuang Tzu for better understanding (translated by Victor H. Mair)
“How do I know that love of life is not a delusion? How do I know that fear of death is not like being a homeless waif who does not know the way back home? When the state of Chin first got Pretty Li, the daughter of the border warden of Ai, she wept till her robe was soaked with tears. But after she arrived at the king’s residence, shared his fine bed, and could eat the tender meats of his table, she regretted that she had ever wept. How do I know that the dead may not regret their former lust for life?
“Someone who dreams of drinking wine at a cheerful banquet may wake up crying the next morning. Someone who dreams of crying may go off the next morning to enjoy the sport of the hunt. When we are in the midst of a dream, we do not know it’s a dream. Sometimes we may even try to interpret our dreams while we are dreaming, but then we awake and realize it was a dream. Only after one is greatly awakened does one realize that it was all a great dream, while the fool thinks that he is awake and presumptuously aware. ‘My excellent lord!’ ‘Oh, thou humble shepherd!’ How perverse they are!
“Both Confucius and you are dreaming, and I too am dreaming when I say that you are dreaming. This sort of language may be called enigmatic, but after myriad generations there may appear a great sage who will know how to explain it and he will appear as though overnight!”
8. Reciprocal forgetfulness
White cattle in white clouds,
Inadvertently, man remains free of any mind, so does the cattle.
Moon has its shade penetrate through white clouds, and vice versa.
White clouds, full moon in brightness, all are as they are, either east or west as they may be.
In Chan Buddhism, white clouds is a metaphor used often to illustrate the state free of hindrance which is gained by riding of the attachment (to ego, to dharmas). So, does the white cattle. People are advised to pay more attention upon how the ox changes its color from the black to white in the pictures, and how often the white clouds, full moon or free air are used in the poems accompanying the pictures.
At this point we should term it as a reciprocal forgetfulness of both Shen and Chi, and all phenomena falling within our consciousness sphere begin to decompose and the reciprocal binding between all phenomena begin to unravel and all seems to arrive at the same root with same footing, and all becomes transparent to each other, or in another word the barrier between all phenomena begins to collapse. Yes, man forgets about ox, and ox forgets about man. Man forgets about their cognizing objects and the cognizing objects forget about man—the binding between cognizing faculty and cognizing objects begins to die away. Thus comes the reciprocal forgetfulness. In the words of Buddhism, it is the gradual disappearance of attachment to ego and the attachment to dharma—the cognition that everything has inherent nature.
Chuang-Tzu said, "fish and waters of both rivers and lakes forget about each other reciprocally, both people and all means they hold on to forget about each other reciprocally." Therefore, you can see how importantly the forgetfulness is during the enlightenment process! Furthermore, unilateral forgetfulness merits no reward whatever at this point. It should be the reciprocal forgetfulness to be in place simultaneously.
Once upon this stage, where is heart-mind? Where is the means you should adhere to? Where is ego? Where are all phenomena? White clouds, a full moon in brightness, all are as they are, either east or west as they may be. Chuang-tzu said: “undo the Jing and Shen to transcend life existence.” It is a great liberation in comparison when people think about the former bondage they cocoon themselves within due to their attachment. In fact, all enlighten process is nothing but to continue undoing the bindings and bondage, clear up the sulliness, rid of the habituation, rectify that put upsided-down, to restore our true features.
Here most people prefer to use “forget” to replace “undo.” In fact, the forgetfulness already lost its meaning and its functionality, either.
9. The shining in independence
Ox herding picture 9
Nowhere is the cattle,
Thus shepherd boy has completely nothing to be engaged in.
There is nothing at all save a slice of cloud dangling lonely between cliffs of green peaks.
Clap hands and sing a song in high tone he beckons down the moon,
Well return he does yet another mountain ridge he has to climb over!
Here we borrow one passage from Chaung Tzu for reference
Nan-po Tse-kuei said to Nu-Yu, "You are of an old age, and yet your complexion is that of a virgin. How is this?"
Nu-Yu replied, "I have obtained Tao."
"Could I get Tao by studying it?" asked Nan-po Tse-kuei.
"No! How can you?" said Nu-Yu. "You are not that type of person. There was Puliang-I. He had all the talents of becoming a sage, but not the way of becoming the sage, whereas I had way of becoming a sage but without the talents of a sage. But do you think I was able to teach him to become indeed a sage? Had it not been so, in the way of accomplishing sage’s Tao to tell one who has a sage’s talents would be an easy matter. I patiently keep watch to it and talk to him. In three days, he could put the world outside himself. Again I keep watch to it for seven days more, then he could put all concerns outside himself. I waited for another nine days, after which he could put all beings outside himself. After putting all beings outside himself, he was able to achieve the thorough awakening of dawn. After he could achieve the thorough awakening of dawn, then he had the clear vision of the absolute independence, and after that, he could do away with past and present. After he could do away with past and present he was able to enter domain where life and death are no more. That which let life die out does not die; that which gives life to life does not live. This is the kind of thing it is: there’s nothing it does not send off, nothing it does not welcome, nothing it does not destroy, nothing it does not complete. This is to be ‘attaining peace amidst confusion and strife.’ After the confusion and strife, and the completion attained.
Here let us pay attention to the following sentence: “After he could achieve the thorough awakening of dawn, then he had the clear vision of the absolute independence.” Here it is the shining in independence or independent shining. In Chinese Pin Yin it is called “Shen Du.” One subtlety is there, subject to neither decrease nor increase, shining all over heaven and earth and make up one whole ball of brightness. When one full moon is hanging high up in clear shy there are unlimited moons in rivers and lakes to shine. Talk about its exterior it is infinity, talk about it interior there has nothing to contain inside. Therefore, the barrier existing between interior and exterior disappears, which indicates the absoluteness or total independence after transcending the relativity realm where all remains relative to the other (each being is but the aggregate of other and lacks its inherent nature). Yet, it is not the end because it is still a being though at a complete different realm. So, it is still a barrier or an illusion based upon the leftovers or corpuses of the deceased.
For people who have some knowledge of Buddhism theory they can understand such stage denotes several stages within process called Cultivating-Way, the fourth of five enlightenment phases (accumulation stage, beneficial practice stage, seeing-path stage, cultivating-Way stage and gaining-fruit-of-Buddhahood stage).
10. Double annihilation
Ox herding picture 10
Both human and cattle are nowhere, free of any footprints to be traced!
A bright full moon has its light shining thoroughly, penetrating all through with no exception.
If you ask the ins and outs after all,
Wild flowers, fragrant grass all nodding as the freeze comes upon.
Here we can see all traces and deceased corpses have been rid of. You may ask what the traces and deceased corpses mean. In fact here we indicate the traces or corpses of deceased sullied habituation, afflictive hindrance as well as noetic hindrances. There are so delicate and subtle that to rid of them makes up a so challenging task that many people fail to gain success or finish only part of the work, eventually.
Here let borrow some words from Chuang Tzu: “This is the kind of thing it is: there’s nothing it does not send off, nothing it does not welcome, nothing it does not destroy, nothing it does not complete.” Then you can well understand the words； If you ask the ins and outs after all, wild flowers, fragrant grass all nodding as the freeze comes upon. Why? Because the mountain still is the mountain, the river still is the river. Nothing changed, you may ask? No! wild flowers, fragrant grass all shaking their heads!
From Zhang Ziyang down on, there had been the situation where fellow students met under both Chan Buddhism and immortality study. Some students in immortality study failed to gain practical progress because of their attachment to the so-called “being”, “elixir pill”, “small water wheel”, “large water wheel”, “medicinal substance”, “firing process” and so on. Therefore, they went to Chan Buddhism to seek a breakthrough, thus bringing in many ideas typical of immortality study. In Chan poems there is little to be found concerning wind, fire, water, and earth, but often filled with the description of natural scenery. Same, many people who study Buddhism and Confucianism and fail to gain progress also go to seek solution from immortality study. Hence, in immortality poetry there often appear the terms used in Buddhism and Confucianism. Thus comes the present situation where the convergence of Taoist immortality study, Buddhism and Confucianism dominates.
Fish and waters in both the rivers and lakes reciprocally forget about each other, both people and all means they hold on to reciprocally forget about each other. Lets us do “an effort” to make Buddhism and Confucianism and Taoism all reciprocally forget about each other and walk upon the grand course leading to the eternal Tao!
Once before, Sakyamuni, the founder of Buddhism, respectfully addressed his father, saying that he had long cherished four desires: the first is no disease, the second no aging, the third retaining youth, and the last no death. Lao Tzi, the founder of Taoism as well as the most inscrutable thinker in Chinese history, once said that the heaven and the earth will converge upon you if your heart remains purged of all stray thoughts and ideas and continues to be empty and still. Also, Confucius, the most prominent thinker in Chinese history, left with us some words beyond ordinary men’s depth that all things can be achieved by the means of cleansing heart of all desires and emotions.
Nowadays, one time after another, most people keep skipping and jumping about with joy in witnessing so many inventions arising in rapid succession and heartily become marveled at mankind’s wisdom and imaginative power, while they take a passive attitude in accepting all those descending upon them—thebirth, the death, the aging as well as diseases, which make up part of fate in their transient lifetimes. Some saints like the three above mentioned, however, have projected their thoughts into far off, and, following their respective roads, have reached the same destination to become sole arbiter of man’s destiny, which was called Tao by Lao Tzi, Infinite Nirvana by Sakyamuni and Infinite Emptiness by Confucius.
People have always been sparing no effort in searching for or creating medicines of various kinds to deal with diseases of various sort, while constantly overlooking one medicine existing in their own bodies ever since their births that is capable of curing almost all diseases (including cancer and AIDS) and uprooting all root causes in case they "administer" it in a proper way. They are pre-heaven fertilizing fluid (Jing), pre-heaven Qi and yang pre-heaven mind-will, with which you can not only get out of entanglement by diseases, but renew your youth, achieve no birth and at last become the master of your destiny.
There are all together nine kinds of senses, of which the first eight kinds have their origins respectively from eight yin pre-heaven mind-wills—which are also called Cognitive mind-wills by Sakyamuni and Nine Caldrons by Yellow Emperor, who is recognized as a common ancestor of all Chinese. The first yin pre-heaven mind-will charges itself with the task to produce sense concerning sight, the second hearing, the third smell, the fourth taste, the fifth touch, the sixth—the most important and intelligent one—of producing all consciousness. The seventh, in charge of carrying on communication between the first six yin pre-heaven mind-wills and the eighth, is very slow in its movement, and often mistakes the eighth yin pre-heaven mind-will for that producing consciousness for itself. The eighth yin pre-heaven mind-will serves as the origin of all mind in the world, and is the master of the first six yin pre-heaven mind-wills and possesses the "seed" of all phenomena. It is the eighth yin pre-heaven mind-will that takes charge of the birth and death. The ninth, never falling into contact with anything and being free from all cause and effect for its existence, is the fountainhead of sudden understanding or inspiration. The first five yin pre-heaven mind-wills are of the nature like wind—always drifting away nowhere, the sixth the nature like a train of waves, the seventh the nature like an individual wave, the eighth the nature like a boundless sea. All dreams come from seven yin souls. In this regard, the theory by Fleud—who is an Austrian neurologist and famous for his psychoanalysis—only touches phenomena rather than essence.
The eight kinds of yin pre-heaven mind-will will dominate over you from your cradle to your grave. As a result, your yang pre-heaven mind-will, coming from infinite emptiness and holding the birth and death of all things at its mercy, will become obscure and be buried in oblivion from time to time. The yang pre-heaven mind-will, in general, hardly presents its existence in man’s daily life except when people are having sexual intercourse and climaxing—people will get excited mostly because yang pre-heaven mind-will is stirring—and when people are passing away. We all know there is a halo surrounding Sakyamuni’s head and Jesus’s, yet lack in the knowledge about what it is. In fact, when yang pre-heaven mind-will has been "unearthed" and shines brilliantly as it should do the yin pre-heaven mind-wills will turn into that halo and play a role as like that of a bodyguard.
Tao, also called Infinite Nirvana by Sakyamuni and Infinite Emptiness by Confucius, is so vast that it has no limits to confine it. In the meanwhile, it is so minute that there is no the interior to fill it. It extends itself far away beyond the limits of the universe and exists long before the beginning of the time, for it is capable of exhausting infinitude and dates back to the time when there is no beginning whatever and there is no time.
On account of the infinite emptiness the pre-heaven mind-will came into being, and then turned into Qi which, once getting together, will split into two parts: yin and yang. Only by this time the time and the space begin to come into being. Once yin and yang have come into being they will react upon each other in a way of alternate motion and stillness, and in consequence, Qian Trigram and Kun Trigram will take their places. With alternate motion and stillness continuing incessantly the four emblematic Symbols will come forth. The four emblematic Symbols will produce eight Trigrams when yang develops in one direction and yin in opposite direction. The six Trigrams beyond Qian and Kun trigram, in fact, are six kinds of Qi which, when they have intercourse in their particular way, will produce five elements. When the five elements have come into being, they will get involved in their own motion. As a result, all things will come into being, and all kinds of innate or inexorable laws emerge and take their places naturally. So, looking up, you can behold spiraling nebulas spreading throughout the universe, and looking down you know that the myriad of things are constantly striving to satisfy all their "desires."
The five elements—wood, fire, earth, gold and water—have nothing to do with the composition of the material world as most people claimed before, and function in all levels and in all directions. With the interaction taking place constantly between five elements one form and another form, one thing and another thing are always having direct or indirect relations with others and thus the transformations and changes persist in everything in the universe. All myriad of things owe their births to existence, which owes its birth to nonexistence. Existence and nonexistence intermingle with each other persistently, and depend upon each other for their respective existence as like the interior and the exterior.
Pursuing their evolving courses to their very beginning in a reverse direction, you are sure to find out that the Qi is at the very root of the myriad of things, and following their development courses to their deaths you are sure to draw a conclusion that under no circumstances there is even one thing that remains unchanged in its form. Hence you know the myriad of things derive their existence from nothing but form and Qi, both of which derive their existence from nothing but pre-heaven mind-will. pre-heaven mind-will is of the nature of infinite emptiness while Tao of infinite nonexistence. And in them both sixty-four Hexagrams are perpetually engaged in their particular motion.
The heaven and the earth are the most mammoth in terms of the substance and space they contain, while humankind, taking his place between them, are the most ingenious in terms of the endowments Providence(if any) has granted. Humankind is always communing with the nature and every individual is a universe in miniature. The vast expanse of the universe can be turned into one thing resting in your hand and the transformations and changes persisting in all things have their origin in your physical form.
Humankind takes one place among the three while the heaven and the earth taking the other two. Becoming emptier and emptier your heart can contain all things in the world; becoming more and more silent you will become aware of all things that will take place, are taking place and have taken place. Emptiness is capable of accommodating all things while stillness of being perceptive of the minutest detail. Stillness and emptiness continuing for long something divine will come on the scene.
The heaven assumes the semblance of emptiness while the earth of stillness. On account of emptiness the heaven can exert itself constantly and on account of stillness the earth can burden itself with humankind and other things. The vastness and the boundlessness are, to some extent, indicative of the emptiness of the heaven, while the great expanse and the roundness the stillness of the earth. So the inexorable law the heaven and the earth abide by is nothing but emptiness and stillness. Therefore, when you constantly remain still and empty the heaven and the earth will converge upon you.
No Qi no your life force, no pre-heaven mind-will no your pre-heaven nature and constitutional nature. pre-heaven mind-will takes up residence in your heart, imperceptibly and intangibly, while Qi in your physical form, with Tao exerting its influence with them both.
"Would you please tell me what the death is about, my master?" asked Zhi Loo, a disciple of Confucius, once before.
"Without the least knowledge about the birth how could you understand the death? " Confucius replied.
There exists the birth there exists the death. Conversely, when there is no birth there is no death. Because humankind almost exhausts all means to honor and pamper births their deaths look much more insignificant. When a man wants to shake off the pursuit by the death angel he must at first strive to achieve no birth.
The transformation from Qi to form brings about birth. There is birth there is death. This is an inexorable law all things in the region of existence must abide by. Conversely, the transformation from form to Qi results in no birth. There is no birth there is no death. With neither birth nor death the pre-heaven mind-will lasts forever.
The transformation from Qi to form, to some extent, is similar to the formation of the earth, while the transformation from form to Qi to the formation of the heaven.
Cleansing the heart of all desires and emotions and remaining silent in the depths of emptiness and stillness but not an insensate blank, the wise replenish Qi and restore pre-heaven mind-will resolutely and constantly. So, out of spontaneity, the golden elixir pellet—also called the Great Unification, and is formless and beyond the range of the time and space and can be seen or perceived only through silent exercise which this book will present to you—will eventually come forth. Still, he persists in doing this way and slides deeper and deeper in the depth of emptiness and stillness. The golden elixir pellet, existing in his body yet never to be found inside and outside his body, will gradually build up its own special constitution out of emptiness and stillness, though it is beyond the range of existence. At last he will "conceive" the fetus of his true self in his middle elixir field, then he can let the fetus go out to become an infant of his true self.
When your heart has become empty enough all substantive things will never stand the least chance to impede as well as disturb your heart; when you remain still for long enough, you will give up all desires and emotions. The farther one goes to bring his acquired talents into play, the less one knows, the more he loses.
pre-heaven mind-will depends upon Tao for its existence, Qi depends upon pre-heaven mind-will for its existence, form depends upon Qi for its existence, and life depends upon form for its existence.
Once you have given up all desires and emotions and slip deeper and deeper in the depths of the emptiness and stillness as like a dead man ( your mind-will never drifts away but remains motionless upon emptiness) your physical form will be brought to a constant standstill, which will cause Qi to come to be at a constant standstill, which will cause pre-heaven mind-will to come to be at a constant standstill. By this time, your heart beats no more, your pulse throbs no more, your blood flows no more. When pre-heaven mind-will has come to be at a constant standstill the nonexistence will be brought into a constant standstill—Tao comes on the scene.
That after catching sight of something then you begin to gain some knowledge should not be recommended as the most proper way of knowing. That things are accomplished after efforts were made should not be recommended as the most proper way to act. That after something has given signs then you begin to respond mentally or physically should not be recommended as the most proper way to respond. Conversely, to accomplish all things before you going to or intend to accomplish them is the most proper way to do things; to know all things well before you are intending to know is the most proper way to know; to be aware of all that will to take place, have taken place, are taking place far before the showing of any signs is called serene comprehensiveness.
Nowadays, most people spare no effort in advocating democracy, yet few people know they are just inwardly the victims under the dictatorship of their yin pre-heaven mind-wills, like a puppet.
Your pre-heaven nature is taken captive by your worldly heart while your life force at the mercy of your physical form. All you senses come from yin pre-heaven mind-wills, which occasion your life force to be encumbered with your physical form. On account the heavy encumbrances by your physical form there come the death and birth for your life; on account of slavery in which your pre-heaven nature is taken by your worldly heart there come the comings and goings of pre-heaven nature. Hence you know your physical form and your heart are places in which your life force and pre-heaven nature take residence, respectively.
As far as mankind is concerned, the state before a sperm combines with an ovum is similar to the Great Unification in an emblematic sense, while the state that your physical form has come into being with your pre-heaven nature and life force taking residence in it is, in an emblematic sense, similar to that of two elementary Forms (yin and yang) coming forth from the Great Unification. The state when your physical form and constitution and your constitutional nature and your disposition have fully developed is, in an emblematic sense, similar to that of four emblematic Symbols. The state when fertilizing fluid (Jing), yang pre-heaven mind-will, three yang souls, seven yin souls, the sixth yin pre-heaven mind-will, the Qi, the physical form and the heart have fully developed is, in an emblematic sense, similar to that of the eight Trigrams which come forth from four emblematic Symbols.
With the knowledge that is dependent upon the emptiness that heaven can exert itself incessantly towards your soul, you can realize that because your heart is exerting itself continuously by remaining still and empty and that the heaven you seek has become what it will become, so glorious, what it is and what it will be, for all sights and visions are nothing but within your heart only at present. Knowing, that on account of stillness the what is of earth can burden