The Thread of Dao Read online

In lines 135-145:

  There is a spirit that alights in the body.

  One moment it leaves, and one moment it arrives.

  No one can comprehend it.

  Losing it assures disorder;

  Obtaining it assures order;

  Respectfully purify its dwelling place,

  And the pure and vital essence will naturally return.

  If planning and thinking about vital essence,

  Calm any thoughts about governing it.

  Straightening your form, revere and honour it.

  Essence will then become settled.

  And in lines 174-191:

  When pure and vital essence remains, life energy spontaneously emerges.

  One is then externally peaceful and radiant,

  Concealing this surging wellspring within.

  A flood of harmony and peacefulness,

  It becomes an abyss of energy-breath.

  If this abyss does not dry up,

  The four limbs solidify;

  If this wellspring is not exhausted,

  The nine bodily orifices are free and unblocked.

  One can then absorb all of Heaven and Earth,

  Covering the four seas.

  Within, one’s intention is not vacillating;

  Externally, they are without affliction and calamity.

  Their heart-mind is maintained, within,

  And their body is maintained, externally.

  They do not meet upon calamity,

  Nor do they encounter hostile people.

  We call them “Sages.”

  The transmutation of jing-essence into qi can be seen, for example, in lines 1-22:

  It is invariably the essence of things

  Which gives them life.

  Below, it gives birth to the five grains;

  Above, it aligns the stars;

  Circulating between Heaven and Earth,

  We call them ghosts and spirits;

  Collected within the bosom,

  We call them Sages.

  As a result (of essence), the energy-breath of common people (becomes):

  Bright! As though rising up to the Heavens;

  Dark! As though entering the depths;

  Spacious! As though within an ocean;

  Enclosed! As though entirely self-contained.

  As a result, this energy-breath:

  Cannot be stopped with effort

  Yet can be made peaceful through virtue;

  Cannot be called over with a shout

  Yet can be welcomed with a harmonious tone.

  Honour it and guard it within. Do not neglect it.

  This is called ripening virtue.

  When virtue has ripened, wisdom comes forth

  And the myriad things attain fruition.

  The cultivation of energy-breath into spirit-like wisdom and enlightenment can be said to correlate with the transmutation of energy into spirit. [36] This is also found throughout the Nei Ye . For example, in lines 235-240:

  By consolidating their energy-breath (and becoming) spirit-like,

  The myriad things perfect their existence.

  Can you consolidate it? Can you unify it?

  Can you, without divining by yarrow stalks

  Know what is fortunate and what is perilous?

  Can you stop (peril from arriving)? Can you make it cease?

  In lines 249-253:

  When the four limbs are aligned,

  The blood and energy-breath are tranquil;

  When unifying intention and consolidating the heart,

  The ears and eyes do not indulge,

  Yet what is far off is as though near.

  And lines 317-326:

  Boldly expand the heart and mind;

  Broadly expand the energy-breath.

  With your body peaceful and unmoving,

  You can preserve unification and reject 10,000 annoyances.

  Seeing profit, it will not seduce you;

  Seeing danger, it will not frighten you.

  Spacious, comfortable, yet attentive and considerate.

  When in solitude, enjoying yourself,

  This is called “qi floating like clouds.”

  Your intention then functions like that of Heaven.

  To understand shen ming (spiritual brilliance/spiritual intelligence), it helps to think of shen-spirit as a divine essence, rather than an entity in the way that spirit is understood in the West. Essential to consciousness, shen is often translated for Chinese medical purposes as “mind,” though it contains a wider applicability in Daoist traditions. Shen ming could be translated as spiritual enlightenment, though to avoid complicating the term with Buddhist notions of enlightenment, spiritual intelligence seems more fitting ( ming means literally “to see clearly,” and “the illumination of the sun and moon”).

  The term shen ming is found elsewhere as referring to guardian spirits, “spiritual lights,” which act like emissaries from Heaven, protecting and developing those who cultivate “inner attainment” or “inner Virtue.” While early Daoist definitions of shen ming are elusive, its function resembles the ancient Chinese theory of the three yang-spirits (hun) and seven yin-spirits (po) that all people are said to be born with. The hun and po spirits are integral to life within the physical body, while loss of these spirits causes spiritual and physical illness. Shen ming, on the other hand, is not intrinsic to each individual, but comes and goes according to how one keeps their inner domain, like small birds taking rest where it is peaceful, or Daoist gods visiting the sanctity of a Daoist temple. A similarity appears between the shen ming guardians and the shen ming awakening, as they both seem to take up residence when a person is purified of emotions and cravings. For example, Heshang Gong comments on chapter 16 of the Dao De Jing:

  “ The way of impartiality shows the way of a king ”

  Impartial, honourable, and unselfish, one can become king of all under Heaven. By governing and aligning the body, form is unified. Countless spiritual lights then assemble in the body.

  It may also be this connection between spiritual intelligence and spiritual lights that the Nei Ye refers to in lines 129-150:

  The ultimate spiritual intelligence:

  Luminous! It understands the myriad things.

  When, in the center, righteousness is guarded without err

  And things do not disturb the senses,

  Nor do the senses disturb the heart.

  This is called inner attainment.

  There is a spirit that alights in the body.

  One moment it leaves, and one moment it arrives.

  No one can comprehend it.

  Losing it assures disorder;

  Obtaining it assures order.

  Respectfully purify its dwelling place,

  And the pure and vital essence will naturally return.

  If planning and thinking about vital essence,

  Calm any thoughts about governing it.

  Straightening your form, revere and honour it.

  Essence will then become settled.

  Obtaining it, do not give up.

  Do not indulge the ears and eyes.

  Keeping the heart and mind without any other designs,

  And an aligned heart-mind within,

  The myriad things will (then) fall into accord.

  The Xin Shu Shang also advises this approach to inviting shen ming:

  Heaven is described as empty, earth is described as still.

  From this, (one should learn) not to boast.

  Purify the temple, open the gates,

  Eradicate egotism, and do not speak.

  Spiritual intelligence will then reside.

  When scattered, it is as though a rebellion rises up within you; When calm and still, order naturally arrives.

  Force cannot widely establish such order.

  Wisdom cannot formulate all strategies.

  ( Xin Shu Shang , lines 38-42)

  We can see from these examples that the internal development prac
tice (nei gong) of cultivating the “three treasures” (jing, qi, and shen) originated long before the first Daoist orders and temples appeared, following Zhang Daoling’s creation of the Way of the Celestial Masters in 142 AD. These practices also show that the meditation styles of later Daoist orders are not as influenced by those of Buddhism, and other Indian traditions, as many believe.

  Guan Zi’s Influence on the Guigu Zi (Ghost Valley Master)

  Another text, aside from the Dao De Jing , showing a connection to philosophical teachings found in Guan Zi , is the Guigu Zi ( 鬼谷 子 ), or “(Teachings of the) Ghost Valley Master.” This text is said to have been written by a late Warring States period hermit named Guigu Zi, and offers shrewd advice for political communications and strategy, interspersed with advice on Daoist self-cultivation, especially for the purposes of enhancing perception and mental capacity. Available evidence can only date the Guigu Zi to as early as the 4 th century AD, [37] however, it borrowed a great deal, nearly word for word, from Guan Zi’ s book 55, Nine Adherences , in its own chapter 12, “[nine] Talismanic Sayings.” [38] “Talismanic Sayings (chapter 12)” is followed by seven chapters entitled Ben Jing Yin Fu Qi Shu [39] ( 本經陰符七 術 ), or Foundational Text: Seven Techniques of Yin Talisman .

  The influence of Guan Zi’s internal-cultivation texts is unmistakeable in the first three of the Seven Techniques of Yin Talisman , where the term “art of the heart-mind” (xin shu) is used to describe the technique of settling the mind in order to unify the will, much as the Xin Shu and Nei Ye recommend in numerous discussions of attaining oneness. The Guigu Zi is useful for the study of the Guan Zi ’s “art of the heart-mind,” as it expands on those teachings and offers some confirmation as to the meaning of “oneness” in the Guan Zi , and elsewhere, where it refers to uniting facets of consciousness and energy. These three chapters of the Seven Techniques of Yin Talisman appear below [40] as a supplement to further understand related passages in the Xin Shu and Nei Ye . [41]

  From the Ghost-Valley Master’s (Guigu Zi’s),

  “Seven Techniques of Yin Talisman”

  Translated by Dan G. Reid.

  盛神法五龍

  Broadening the Spirit in Accordance with the Five Dragons [42] (technique #1)

  盛神者，中有五氣，神為之長，心為之舍，德為之大；養神之所，歸諸道。

  Within the broadened spirit are five energies. Spirit leads them; the heart-mind houses them; Virtue expands them. The place to cultivate spirit is, ultimately, Dao

  道者，天地之始，一其紀也。物之所造，天之所生，包宏無形，化氣先天地而成，莫見其形，莫知其名，謂之神靈。

  Dao preceded Heaven and Earth. It unifies the many threads. It is the development of things, and the emergence of Nature. Without form, it contains all vastness. Its transformative energy precedes the formation of Heaven and Earth. Nothing can see its form; none can know its name. It is called Divine Power (Shen Ling).

  故道者，神明之源，一其化端，是以德養五氣，心能得一，乃有其術。

  Thus, Dao is the source of spiritual intelligence. It unifies the disparate transformations. Thereby, Virtue fosters the five energies, and the heart-mind can bring about their unification. This is the art (of the heart-mind).

  術者，心氣之道所由舍者，神乃為之使。九竅十二舍者，氣之門戶，心之總攝也。

  This art entails the method of housing the heart-mind’s energy. Spirit, then becomes a functionary. The nine orifices [43] and twelve houses [44] are the gates and passages of energy and the collective assistants of the heart-mind.

  生受於天，謂之真人；真人者，與天為一。而知之者，內修練而知之，謂之聖人；

  Life as received from Heaven is called the true person. The true person is one with Heaven (Nature). Those who practice internal cultivation (nei xiu) according to this knowledge are called Sages.

  聖人者，以類知之。故人與生生一出於化物。知類在竅，有所疑惑，通於心術，心無其術，必有不通。其通也，五氣得養，務在舍神，此謂之化。

  Sages understand through categories. Thus people live according to the unified life energy that transforms things. Categories are known through the orifices. If they cause doubt and confusion, this can be transcended with the art of the heart-mind (xin shu). If the heart-mind is without this technique, it will not transcend (doubt and confusion). If it transcends (doubt and confusion), the five energies are successfully nurtured. The objective is housing spirit. This is called transformation.

  化有五氣者，志也、思也、神也、德也；神其一長也。靜和者，養氣。氣得其和，四者不衰。四邊威勢無不為，存而舍之，是謂神化。歸於身，謂之真人。

  Transformation involves five energies: will, thought, spirit, and Virtue. [45] Spirit is their unifying leader. Silence and harmony nurture energy. [46] When energy attains harmony, these four energies do not weaken. When there is nothing that the power and influence of these four facets does not do, they remain and take up lodging. This is called spiritual transformation. Returning (the five energies to their original state) within a person, we call them a true person.

  真人者，同天而合道，執一而養產萬類，懷天心，施德養，無為以包志慮思意而行威勢者也。士者，通達之神盛，乃能養志。

  The true person is merged with Heaven (Nature) and connected to Dao. Holding to the unity (of will, thought, spirit, and Virtue [47] ), they nurture and produce the myriad categories of things. Carrying the heart-mind of Nature in their breast, they act with nurturing Virtue. Taking no action, they consolidate will and intention, thought and contemplation, before moving with force and power. The student who reaches this understanding broadens the spirit, and can then cultivate will. [48]

  養志法靈龜

  Cultivating Will in Accordance with the Spirit-Tortoise [49] (technique #2)

  養志者，心氣之思不達也。有所欲，志存而思之。志者，欲之使也。欲多則心散，心散則志衰，志衰則思不達。

  Develop the will when heart-mind-energy and thoughts do not reach (their goal). When you have a desire, the will appears as you think about it. Will is the envoy of desire. When there are many desires, the heart-mind is scattered. When the heart-mind is scattered, the will falters. When the will falters, thinking does not reach (the objective).

  故心氣一則欲不徨，欲不徨則志意不衰，志意不衰則思理達矣。

  Thus, when the heart-mind’s energy is unified, desire is not wavering. When desire is not wavering, will and intention do not falter. When will and intention do not falter, thinking and reasoning reach (their objective).

  理達則和通，和通則亂氣不煩於胸中，故內以養氣，外以知人。養志則心通矣，知人則職分明矣。

  When reason reaches (its objective), knowledge is effective. When knowledge is effective, chaotic energy does not cause turmoil within the breast. Thus, internally, energy is cultivated; and externally, other people are understood. By cultivating the will, the heart-mind is effective. By understanding other people, (appropriate) divisions of labour are clearly perceived.

  將欲用之於人，必先知其養氣志。知人氣盛衰，而養其志氣，察其所安，以知其所能。

  If you wish (to know) the usefulness of others, you must first know their (ability to) cultivate the energy of the will. To know if others’ energy is abundant or lacking, and if they cultivate the energy of their will, examine their peace and stability. Thereby, know their ability.

  志不養，則心氣不固；心氣不固，則思慮不達，思慮不達，則志意不實。志意不實，則應對不猛；應對不猛，則志失而心氣虛；志失而心氣虛，則喪其神矣；神喪，則彷彿；彷彿，則參會不一。

  If will is not cultivated, the heart-mind’s energy is not consolidated. If the heart-mind’s energy is not consolidated, then thought
and consideration is not penetrating. If thought and consideration are not penetrating, will and intention will not be genuine. If will and intention are not genuine, then response is not forceful. If response is not forceful, then will is lost and the heart-mind’s energy is depleted. This destroys the spirit. If spirit is destroyed, there is aimlessness. If there is aimlessness, gathering together does not unify.

  養志之始，務在安己；己安，則志意實堅；志意實堅，則威勢不分，神明常固守，乃能分之。

  To begin cultivating the will, try to stabilize yourself in peacefulness. Stabilizing yourself in peacefulness, the will and intention will be genuine and firm. When the will and intention are genuine and firm, power and influence will not be separated. If spiritual intelligence is always firmly protected, you will be able to separate (others’ power and influence over you). [50]

  實意法螣蛇

  Consolidating Intention in Accordance with the Soaring Snake [51] (technique #3)

  實意者，氣之慮也。心欲安靜，慮欲深遠；心安靜則神策生，慮深遠則計謀成；神策生則志不可亂，計謀成則功不可間。

  Consolidating intention refers to contemplative energy. The heart-mind desires peace and quiet. Contemplation desires depth and breadth. When the heart-mind is peaceful and silent, spiritual foresight [52] arises. When contemplation is deep and broad, strategic plans are refined. When spiritual foresight arises, the will should not be disturbed. When strategic plans are refined, success will not be denied.

  意慮定則心遂安，心遂安則所行不錯，神自得矣。得則凝。