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Introduction
Do D Jng stands out of most of the ancient texts as it is
almost fully devoid of arbitrary axioms or a reliance on faith. Its
postulates are self-explanatory, principle-driven and have a
rigorous confluence and cross-consistence, akin to concepts of
modern science and technology. Lo Zi systematically
introduces a general purpose framework that reveals and links
together many crucial aspects of Universe and our Existence
and could be thus rightfully considered as an ancient Theory of
Everyting7.
Do D Jng as Theory of Everything
Term Tao (in authors opinion, an adopted English and
international word for / Do in Pinyin, similarly as Tai Chi is
commonly used for Ti J, ) surely eludes any frozen
definition. It denotes the highest principle of the Universe that
can be (often at the same time) a subject, object, predict or
attribute in the sentences of Do D Jng and other Taoist
scriptures. It may be related to a generic concept of Absolute or
a Divine, but with much broader scope than a
anthropomorphized God of the most religions. L Dng Bn
() in the Secret of the Golden Flower refers to Tao as
That which exists through itself while Lo Zi talks about it as
1
clear that the synchronization with the Tao and presence within
Oneness are related to such realization.
The Invariance towards changes in the world (Xn Yn, or
Hermetic Mind Seal) or personal Immortality cannot be found
within ordinary existence in the world of matter (R+ axis in
Figure 3 above, a usual scope of Ego observations), but only for
the Selfless Self. This cosmic law is mentioned in the New
Testament proverb: You own only what you give to others and
in other spiritual sources. Every being eventually comes to a
spiritual realization that an attempt to seize the world is a
futile pursuit (at the end of life, if not earlier). Some aspects of
the same principle are however applicable (when observed in the
right scope) even in a very mundane conditions. We can notice
that businesses that offer solutions for the needs of people
succeed, while countries that invest into innovations and
research or a large scale manufacturing (without direct return
on investment) become the established leaders in that area.
Even though the authentic Taoist masters had been traditionally
living in seclusion, dedicated to personal cultivation (following
core principles of non-attachment and holding the own center),
the wisdom patterns they learned from Do D Jng and other
scriptures were so valuable that Chinese people, nobles and even
emperors were continually trying to approach them, looking for
the advice and support. Many of them, like authors
grandmaster Li Cheng Yu (1885-2003) 17 have been helping
and inspiring their community for many decades, while some of
the other adepts (like Zh G Ling, 18 or Jing Zi Y,
19) have made a profound impact on Chinese history.
Isolated existence is not balanced, it finds the symmetry only in
non-existence. Everything that is born and takes substance (like
food) from the Universe needs to return the taken resources.
However, as Lo Zi mentioned in Chapter 13, all suffering in
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Change turns into One, One turns into Three, Three turns into
Five, Five turns into Seven and Seven turns into Nine.
Nine ends as a world pole where all turns again into one. That
One has a character of Heavenly Change.21
The realms of Three Purities22 (Sn Qng, : Jade, Highest
and Greatest Purity) are born from Tao. Domains of Five
Spirits23 (W Shn, : ShnHnZhPY, ---), corresponding to the spiritual basis of five organs, are born
from Three Purities. Seven Energies (Q Q,) , emotions or
senses24, matching seven openings in the head, are born from
Five Spirits. Finally, the Nine Essences (Ji Jng, ), each
matching one star of the Big Dipper or a Palace of the Brain (Ji
13
17
Conclusion
This brief introduction into Lo Zis philosophy, as well as well
as authors published book Dao De Jing Ancient Immortals
Theory of Everything can only provide limited scientific and
metaphysical pointers to some core Taoist concepts in the
various frames of reference, to aid readers own intuition.
However it is important to clarify that this work doesnt describe
actual Ni Dn (,internal alchemy) 28 practice points, which
are hidden in abundance within Do D Jng.
A manual of the underlying alchemy practice (or the attempt to
explain every line of Do D Jng) would take many volumes.
Such practice also depends on the individual background,
development level and physical and mental abilities and would
highly benefit from a guidance of the authentic Taoist master,
especially in some key points or the cross-roads when burning
questions appear (some very useful Q&A material is provided in
the mentioned text: Taoist Yoga, Alchemy and Immortality).
Instructions regarding practical alchemy steps are thus
traditionally restricted to a direct, verbal transmission. For
readers interested in learning Taoist alchemy from ground up,
authors teacher, Yun Xiang Tseng provides a comprehensive
series of audio lectures for each Do D Jng chapter, as well as
the workshops (see: http://wudangtao.com), which go wide and
deep into the subject and can strongly augument anyones
practical accomplishment in this magical and mysterious
domain.
References
1) http://en.wikipedia.org/wiki/Daozang
2) http://wudangtao.com
3) http://jadewriting.org
4) As in common mathematic practice to consider only one variable of the
equation at time: http://en.wikipedia.org/wiki/Partial_derivative
5) http://en.wikipedia.org/wiki/Emerald_tablet
6) Final attribute is often used in software science for the structures that do not
depend on any other structure: http://en.wikipedia.org/wiki/Final_class,
similarly as the word atomic has been long considered as a synonym for
entities which are simple and non-divisible
7) http://en.wikipedia.org/wiki/Theory_of_everything
8) http://en.wikipedia.org/wiki/Symmetry_(physics)
9) http://en.wikipedia.org/wiki/Turing_machine
10) Similar principle can be also found in teachings of Aleister Crowley, one of
the modern esoteric theorists (with an invariant aspect of an Individual related
to his or her Will and the variant aspect to the Love), expressed as: Love is
the law, love under will. http://en.wikipedia.org/wiki/93_(Thelema)
11) http://en.wikipedia.org/wiki/Implicate_and_explicate_order
12) http://gj.zdic.net/archive.php?aid=4642
13) http://en.wikipedia.org/wiki/Sator_Arepo_Tenet_Opera_Rotas
14) http://en.wikipedia.org/wiki/Photon
15) http://ctext.org/book-of-changes/yi-jing
16) http://en.wikipedia.org/wiki/Japanese_martial_arts
17) http://www.taijiquandao.com/03paginasingles/03articles/02lichengyu.htm
18) http://en.wikipedia.org/wiki/Zhuge_Liang
19
19) http://en.wikipedia.org/wiki/Jiang_Ziya
20) http://baike.baidu.com/view/1457241.htm
21) Original Chinese text of Lo Zis Great Plainness Classic
Great Simplicitys Character Is Beginning
Five Turns to Seven Seven Turns to Nine
Tao s manifestation
void change to
spirit spirit change to Qi
Qi
change to Spirit
Spirit change Void Void bright and 10,000 things place use know rise
27) http://en.wikipedia.org/wiki/Standard_Model_(mathematical_formulation)
28) http://en.wikipedia.org/wiki/Neidan
29) Chinese Do D Jng text: http://www.yasue.cc/to_dak_ging.html
30) Cross-comparison of different versions of Do D Jng (in Chinese):
http://www.daoisopen.com/comparisons.html
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Hu Sh, 28
Hung Tng Jng, 10
Jing Zi Y, 23
Jio, 17, 23, 33
Jng, 11, 12, 23, 25, 27, 30
Ji Gng, 26
Lo Jn Tin Zn, 25
Lo Zi, 2, 3, 5, 9, 11, 12, 13,
14, 20, 21, 23, 24, 25, 26,
27, 28, 29, 30, 176, 180
Li Cheng Yu, 4, 22
Lng Bo, 26
L Dng Bn, 13
L Kuny, 16, 27
Mio, 17, 23, 33, 54, 75
Mng, 14, 17, 28, 33, 52, 65,
72, 84, 87, 92, 101, 105,
110,
Ni Dn, 30
N Wn, 28
Q Q, 26
Sn Qng, 25, 26, 27
Shng D, 27
Shng Qng, 26
Ti H, 17
Ti J, 13, 16
Ti Qng, 26
Ti Y, 17, 19, 20, 29
Ti Y Shng Shu, 17
Tn Qio, 28, 29
W Mng, 17, 33
W Shn, 25
25
Xn Yn, 22, 23
Xng, 16
Xun, 17, 20, 24, 33, 41,
Yang, 6, 16, 34, 104,179
Y Jng, 10
Yin, 6, 16, 34, 104, 179
Yu Mng, 17, 33
Y Hung, 23
Y Qng, 26
Yun Sh, 26
Yun Xiang Tseng, 4, 10, 30,
180
Zhng Lng, 16
Zh G Ling, 22