有个美国醉汉用中文写了一些诗

一

捕捉雨滴的幻觉

玩弄雨滴，我们以为自己会飞翔，

每个闪闪发光的球体，都是一项值得探索的任务。

但重力知道我们忽略的真相：

抓住一滴，其余尽数落地。

我们的思想就像杂耍演员一样，善于欺骗，

切换而不是堆叠我们感知到的任务。

在专注的舞步中，我们可以实现

一条真正的道路，而不是织一张网。

所以让雨滴尽情落下，

拥抱一心一意的力量。

因为最终，留下来的是质量，

而不是我们试图展示的数量。

二

红蓝谜语

爬行却在飘浮

它可能有六种声音和七条腿

但也许品尝鸡蛋中的阳光

如果我看见你的低语

那不是谁的颜色

但谁是什么色彩？

可能是你的呼吸。

可能是我。

可能

三

树回来了

在纸上写东西

把它撕碎，弄碎，

多么美妙的声音。

烧掉它。

把树所给予的东西还给树。

我喜欢给树读书。

这太糟糕了！

但是，没有它，人怎么会了不起。

也许，树能闻到它。

让我们从看、听、触和闻中转换过来。

五

静止中，静止与行动的矛盾

我们发现牵引力正在退到一边。

一种沉默的力量，如阳光和阵雨。

轻松自由，

在生命的荒谬中。

在自然的节奏中找到你的位置。

拥抱自我关怀的优雅。

怀着一颗好玩的心，摆脱不必要的负担。

在放手中，我们真正茁壮成长。

光荣的道路，活着。

六

我们中的许多人都认为我们都应该得到最好的，

但实际上没有人比别人更好或更差。

我们都尽了最大努力。

我们努力到达终点线。

我们努力做出更好的决定。

你得到你应得的。

去一个你被赞扬而不是被容忍的地方。

沙发长 7 英尺，宽约 3 英尺。

七

雨停了，

云散了，

天气又晴朗了。

如果你的心是纯净的，

那么你的世界里的一切都是纯净的……

那么月亮和花朵会指引你前行的路。

八

雪中​​送炭

为了我自己的利益，

改变事物。

但是，这有什么关系呢？

我们只是在转移痛苦！

把这个放在这里，

它现在就在那里。

把那个推到那里，

它就在这里。

我们为什么要管闲事？

同样的事情……

我不知道。

我想动起来。

我也要飞了！

四

无用之有用。

退后一步，休息一下，

你正在为成功做出贡献。

道并不立即显现

哈哈哈哈哈

多么荒谬……

感到内疚？？

为了满足你的基本需求。

超然、有趣的视角。

解放自己。

相信自己。

智慧

九

孤独

我现在感觉如何？

几乎是焦虑，但并不极端。

我的头感觉很迷糊，但可能是因为我喝醉了。

我很热。

我带着这些感觉坐着写作。

喝一口啤酒。

没什么可做，但我想做点什么。

所以，我会静静地坐着看。

如果我做某事，我会看那件事。

如果我什么都不做，我会看那件事。

只是看。

我喜欢孤独！

咩，咩，咩，咩

10

时代错误

时间顺序上不合时宜的状态。

“时钟敲了三下”

46 和 64

6 和 4 的任意组合

看着群山。

我可以插队吗？

您的帐户已被锁定。

444

十

感觉自己让别人失望了。

昨天工作到很晚，身心疲惫。所以我晚上 9 点就离开了。我没有生气，而是保持了平衡。我感觉自己让别人失望了，因为他们留下来工作。他们都感谢我的辛勤工作。

- 看到别人在你离开时继续工作可能会引发自卑感或害怕被认为不够投入。

- 职场文化试图将我们推向合理的极限，这会导致你在优先考虑自己的健康时产生内疚感。

- 在项目完成之前离开可能会与你作为一个勤奋工作者的自我形象相冲突。

- 害怕被评判。你可能会担心别人会因为你离开而看不起你，即使他们感谢你的贡献。

- 你工作的时间非常长。

- 你认识到了你的身心疲惫，这对于保持长期的生产力和健康至关重要。

- 你的同事感谢你的帮助，承认你的重大贡献。

请记住，设定界限并照顾好自己的健康不会让团队失望。

四十六

数字 4 和 6 的意义是什么？

在这首诗的上下文中，数字 4 和 6 的意义并不完全清楚。这首诗似乎是用意识流风格写的，可能是由一个醉汉写的（正如标题提到的“美国醉汉”所暗示的那样）。然而，我们可以对这些数字在诗中的用法做出一些观察：

1. 在标有“10”的部分（实际上是该系列的第九首诗），有一行写着：“46 和 64 6 和 4 的任意组合”（翻译为“46 和 64，6 和 4 的任意组合”）

2. 对 4 和 6 的关注似乎是对这些数字的一次俏皮探索，可能反映了醉酒诗人的杂乱无章的思想。

3. 数字 4 再次出现在本节末尾的重复“444”中。

在中国文化中，数字 4 通常被认为是不吉利的，因为它的发音与“死”这个词相似。相反，6 被认为是与顺利和进步相关的幸运数字。

然而，鉴于大部分诗歌的超现实主义和看似随机的性质，这些数字可能除了诗人对它们的短暂关注之外，并没有更深层的意义。这些数字及其组合的并置可能是试图在混乱的思维中创造一种模式感或意义感，或者只是诗人陶醉状态的反映。

十一

重复的天使数字 - 4 和 6（4466、4646、6644、4646 等）

当 4 和 6 的数字组合在您的生活中重复出现时，这表明您的天使正在警告您，您的注意力过于集中在物质世界。您可能会因为担忧和焦虑占据了您的思想而忘记了自己的人生目标。您的天使要求您“放下”这些担忧，因为它们阻碍了正能量的流动。

您的天使要求您将您的担忧交给他们，以便他们能够代表您进行干预，帮助缓解您的处境。

十二

六十四之舞

生命密码，易经六爻，

六十四种，巧合奇妙。

螺旋双链，阴阳互补，

三字密语，六线相和。

细胞之中，藏天地奥，

古今智慧，互相辉映。

科学哲学，殊途同归，

宇宙奥秘，蕴藏其中。

十三

凝视丑陋的花朵， 

似乎能解锁特殊的力量。 

当我们拥抱这黑暗时， 

我们就会得到光明。

在不完美中寻找美， 

是智慧的一种体现。 

丑陋与美丽相辅相成， 

教我们欣赏生命的全貌。

十四

独自坐着，

和自己在一起。

我很焦虑，

但我保持冷静。

不妨，

趁我们还能享受生活的时候，

慢慢地喝一口咖啡，

吃两个冰淇淋圣代。

我为什么要担心？

呼吸，呼吸，呼吸，慢慢地。

十五

双重束缚

莫比乌斯带。

树皮和狗叫声是有区别的。

我想静静地坐着，

但我需要移动。

不要想粉红色的大象。

我命令你违抗我。

只有现在，

而且永远持续下去。

虚无和万物的神秘虚空。

当目的被用来实现无目的时，

事物就被掌握了。

拥抱生命的奥秘。

双重束缚 拥抱生命的奥秘。事物就被掌

         莫            握了。当目的被用来实现无

       比                目的时，虚无和万物的神

     乌                    秘虚空。只有现在，而

    斯                        且永远持续下去。虚

   带                           无和万物的神秘虚

  。                               空。只有现在，

 树                                 我命令你违抗

 皮                                 我。不要想粉

和                                   红色的大象

狗                                   。我想静静

叫                                   地坐着，但

声                                   我需要移动

是                                   。树皮和狗

有                                   叫声是有区

区                                   别的。莫比

别                                   乌斯带。双

的                                   重束缚 拥

。                                  抱生命的奥

我                                 秘。事物就被

想                                掌握了。当目

静                               的被用来实现无

静                              目的时，虚无和

 地                            万物的神秘虚空。

  坐                          只有现在，而且永

   着                       远持续下去。虚无和

    ，                    万物的神秘虚空。只有

     但                 现在，我命令你违抗我。

       我             不要想粉红色的大象。我想

         需要      静静地坐着，但我需要移动。

           树皮和狗叫声是有区别的。莫比乌斯

--------------------------------

太乙金華宗旨

The Secret of the Golden Flower

https://ctext.org/wiki.pl?if=en&res=546934 

天心章第一2

祖師曰：天心者，三才同禀之心，丹書所謂玄竅是也。人人具有，賢哲啟之，愚迷閉之，啟則長生，閉則短折，委之命數者，凡夫之見也。無人不願求生，而無不尋死，夫豈別有肺腸哉？六根以引之，六塵以擾之，駸駸年少，轉眼頹歿。至人憫之，授以至道。誨者諄諄，聽者渺渺，其故何哉？蓋不明大道體用，而互相戕賊，如是求生，猶南轅而北轍也。夫豈知大道以虛無為體，以隱現為用。故須不住於有，不住於無，而氣機通流。吾輩功法，惟當以太一為本，金華為末，則本末相資，長生不死矣。斯道也，古來仙真，心心相印，傳一得一。自太上化現，遞傳東華，以及南北二宗。道本無隱，而心傳極秘。非秘也，非心授心受，不能授受也。口傳固妙，而領會難一，況筆示乎！是以太上大道，貴乎心傳，而授受於烏覩之中，豁然而開，師不得期授於弟，弟不得期受於師，真信純純，一旦機合神融，洞然豁然，或相視一笑，或涕泣承當，入道悟道，均有同然者。第或由悟而入者，有諸，由入而悟者，有諸，未有不由心一心信而入而得者。不一則散，不信則浮，散則光不聚，浮則光不凝。不能自見其心，又何能合太上所傳之心？故儒崇內省，道崇內觀，佛氏四十二章經，亦云「置心一處，何事不辦」。蓋以無上大道，只完得一心全體焉耳。全體惟何？虛靜無雜焉耳。宗旨妙體如此，宗旨妙用，亦惟在置心一處也。內觀即是置心一處之訣，即是心傳秘旨。非徒可以心領，且可以口授，非徒可以口授，且可以筆示，至於功造其極，心空漏盡之時，然後恍然洞徹玄妙之旨，非筆之所得而示，并非口之所得而傳，真虛真寂，真淨真無，一顆玄珠，心心相印，極秘也。至得悟得入之後，而仍極顯矣。此無他，天心洞啟故耳。今之求道者，若涉大水，其無津涯，已到彼岸，則如筏喻者，法尚應捨，若不知所從者，可不示之以筏乎？我今叨為度師，先當明示以筏。然天心一竅，不在身中，不在身外，不可摸索而開，只可默存以俟。欲識其存，不外色卽是空，空卽是色，丹書所謂「是那麼，非那麼，非那麼，卻那麼」，才是如如，一開永開也。而功法在於存誠兩字。3

諸子存誠妙用，尚有訣中捷訣，乃於萬緣放下之時，惟用梵天∴字，卽伊字也。梵天伊作∴，謂卽日月天罡，在人身卽是左目右目與眉心，先天神人皆具三目，如斗母雷祖是也。人知修煉，眉心卽開，所開之目，名曰天目是也。以字中點存諸眉心，以左點存左目，右點存右目，則人兩目神光，自得會眉心，眉心卽天目，乃為三光會歸出入之總戶。丹書所謂日月合璧之處。人能用三目如梵伊字然，微以意運如磨鏡，三光立聚眉心，光耀如日現前，既即以意引臨心後關前。關即雙關也。此一處也，按即玄牝之門，以意引之，光立隨臨，而毋忘若如二字玄意，天心必自洞啟。以後玄用，再為細示，所切囑者，終始弗為元引耳。元者氣機之所變換，皆非真實玄況，若為引動便墮魔窟。4

諸子遵循行去，別無求進之法，只在純想於此。《楞嚴經》云：「純想即飛，必生天上」，天非蒼蒼之天，即生身於乾宮是也。久之，自然得有身外天。5

蓋身猶國土，而一乃主君，光卽主君心意，又如主君敕旨。故一回光，則周身之氣皆上朝，如聖王定都立極，執玉帛者萬國；又如主佐同心，臣庶自然奉命，各司其事。諸子只去專一回光，便是無上妙諦。回之既久，此光凝結，卽成自然法身，廓而充之，吾宗所謂「鄞鄂」，西教所謂「法王城」是也。主君得輔，精氣日生，而神愈旺。一旦身心融化，豈僅天外有天，身外有身已哉？6

然則金華卽金丹，神明變化，各師於心，此種妙訣，雖不差毫末，然而甚活，全要聰明，又須沈靜，非極聰明人行不得，非極沈靜人守不得。7

「按：此節乃是舉世棒喝，舉世學人，萬不可少此一喝，而蔣氏所得之本節去之，是未身體力行之故。無他，信未真篤之所致也。」

Here is the English translation of the Chinese text:

Chapter 1: The Heart of Heaven

The Patriarch said: The Heart of Heaven is the heart shared by the Three Powers (Heaven, Earth, and Humanity). It is what the Cinnabar Books refer to as the Mysterious Aperture. Everyone possesses it. The wise and enlightened open it, while the foolish and deluded close it. Opening it leads to longevity, closing it leads to a shortened life. Those who resign themselves to fate are merely expressing the view of ordinary people.

No one wishes to seek death, yet all pursue it unknowingly. How could this be due to a different set of internal organs? The six senses lead one astray, and the six sensory objects disturb one's mind. Youth passes swiftly, and in the blink of an eye, one declines and perishes. The perfected beings take pity on this and impart the ultimate Way. The teachers instruct earnestly, but the listeners remain indifferent. Why is this so? It is because they do not understand the substance and function of the great Way, and thus harm each other mutually. Seeking life in this manner is like heading south while the carriage faces north.

Little do they know that the great Way takes emptiness as its substance and manifestation as its function. Therefore, one should neither dwell in existence nor in non-existence, allowing the vital energy to flow freely. Our practice should take the Supreme Unity as the root and the Golden Flower as the branch. When root and branch nourish each other, one attains longevity and immortality.

This Way has been transmitted from heart to heart among the immortals and realized beings since ancient times, with each receiving what was passed down. It has been transmitted from the Most High Lord Lao to the Eastern Flower, and then to the Southern and Northern Schools. The Way itself is not hidden, but its heart transmission is extremely secret. It is not secretive per se, but without heart-to-heart transmission and reception, it cannot be imparted or received. Oral transmission is indeed marvelous, but understanding is difficult to unify, let alone written instruction!

Thus, the great Way of the Most High values heart transmission, and the imparting and receiving occur in the midst of the unseen. When sudden enlightenment occurs, the master cannot anticipate when to transmit to the disciple, nor can the disciple anticipate when to receive from the master. With true faith and pure intent, when the moment is right and the spirit merges, there is a sudden and complete realization. Sometimes it's marked by an exchange of smiles, sometimes by tears of recognition. Entering the Way and awakening to it often happen simultaneously.

Some may enter through awakening, while others may awaken through entering. But there has never been one who did not enter and attain through single-minded faith. Without unity, there is dispersion; without faith, there is instability. When dispersed, the light cannot gather; when unstable, the light cannot congeal. If one cannot see one's own heart, how can one unite with the heart transmitted by the Most High?

Therefore, Confucianism values inner reflection, Taoism values inner observation, and the 42 Chapters Sutra of Buddhism also states, "Place the mind in one spot, and what cannot be accomplished?" This is because the supreme great Way is simply about realizing the complete essence of one mind. What is this complete essence? It is empty, tranquil, and unmixed. The essence of the fundamental principle is thus, and its marvelous function also lies in placing the mind in one spot.

Inner observation is the key to placing the mind in one spot; it is the secret teaching of heart transmission. Not only can it be understood in the heart, but it can also be taught orally. Not only can it be taught orally, but it can also be demonstrated in writing. When one's practice reaches its peak and the mind is emptied of all leaks, then one suddenly penetrates the profound meaning. At this point, it cannot be demonstrated by writing or transmitted orally. It is truly empty, truly quiet, truly pure, and truly non-existent – a single mysterious pearl, transmitted from heart to heart, extremely secret. Yet after attaining awakening and entering the Way, it becomes extremely obvious. This is nothing other than the opening of the Heart of Heaven.

Those who seek the Way today are like those crossing a great river without knowing where the ford is. Once they reach the other shore, they should abandon the raft, as in the parable. For those who do not know where to begin, shouldn't we show them the raft? As I have been entrusted as a guiding teacher, I should first clearly show the raft.

However, the single aperture of the Heart of Heaven is neither within the body nor outside it. It cannot be found by searching, but can only be silently preserved and awaited. To recognize its existence, one must understand that form is emptiness and emptiness is form. The Cinnabar Books say, "It is thus, it is not thus, it is not thus, yet it is thus" – this is true suchness, once opened, forever opened. The practice lies in the two characters "preserve sincerity."

For all of you preserving sincerity in marvelous function, there is still a shortcut within the key: At the moment when all conditions are let go, use only the Sanskrit character "∴" (i), which is the character "yi." In Sanskrit, "yi" is written as "∴", representing the sun, moon, and celestial handle. In the human body, these correspond to the left eye, right eye, and the point between the eyebrows. Primordial divine beings all have three eyes, like the Mother of the Dipper and the Thunder Ancestor. Those who know how to cultivate will open the point between the eyebrows, which is called the Celestial Eye.

Visualize the central dot at the point between the eyebrows, the left dot at the left eye, and the right dot at the right eye. Then the divine light of the human eyes will naturally converge at the point between the eyebrows. The point between the eyebrows is the Celestial Eye, which becomes the main gateway for the convergence and circulation of the three lights. The Cinnabar Books call this the place where the sun and moon merge.

If one can use the three eyes like the Sanskrit "i" character, subtly moving them with intention as if polishing a mirror, the three lights will instantly gather at the point between the eyebrows, shining brightly like the sun appearing before one's eyes. Then, use intention to guide it behind the heart, in front of the gate. The gate refers to the double gates. This is one spot. It corresponds to the gate of the Mysterious Female. Guide it with intention, and the light will immediately follow. But do not forget the profound meaning of the two characters "as if." The Heart of Heaven will surely open by itself. Later esoteric uses will be explained in more detail. What is most important to emphasize is to never initiate the primordial throughout the entire process. The primordial refers to the transformations of vital energy, which are not truly mysterious phenomena. If one initiates movement, one will fall into the den of demons.

All of you should follow and practice this. There is no other method for advancement; it's only about focusing purely on this. The Shurangama Sutra says, "Pure thought leads to ascension; one will surely be born in the heavens." Heaven here does not refer to the blue sky, but to being born in one's own body in the Palace of Qian. With time, one will naturally attain a body beyond the physical body.

The body is like a country, and the One is like the sovereign. Light is like the sovereign's mind and intention, or like the sovereign's decree. Therefore, when light returns, all the energy in the body pays homage to it, like when a sage king establishes the capital and sets the standard, and all nations come bearing jade and silk. It's also like when the ruler and ministers are of one mind, and all officials and common people naturally obey orders and perform their duties. All of you should focus solely on returning the light, which is the supreme wonderful principle. After prolonged return, this light congeals and naturally forms the Dharma body. Expanding and filling it is what our school calls "Yin'e," and what Western teachings call the "City of the Dharma King." When the sovereign gains assistance, essence and energy are generated daily, and the spirit becomes increasingly powerful. One day, when body and mind merge and dissolve, not only will there be heaven beyond heaven, but also body beyond body.

Thus, the Golden Flower is the Golden Elixir. The transformations of spirit and brightness are all guided by the heart. Although this marvelous technique does not deviate even by a hair's breadth, it is extremely flexible. It requires both intelligence and profound tranquility. Without extreme intelligence, one cannot practice it; without extreme tranquility, one cannot maintain it.

[Note: This section is a wake-up call for the entire world. All practitioners in the world must not miss this call. The fact that Jiang's version omitted this section shows that he had not personally practiced and experienced it. There is no other reason; it is because his faith was not yet truly profound.]

元神識神章第二2

祖師曰：天地視人如蜉蝣，大道視天地亦泡影。惟元神真性，則超元會而上之。其精氣則隨天地而敗壞矣。然有元神在，即無極也。生天生地皆由此矣。學人但能護元神，則超生陰陽外，不在三界中，此惟見性方可，所謂本來面目也。3

「按：此見性方可四字是棒喝，萬不可刪，而謄本刪之，今仍補入。祖意蓋言人於大道，乃有行而不能入，得而不能守者，總以未見真性本體，不能無疑，大障隨之，此其所以不入不守也。非真見而曰守，不過守所聞焉耳。若果能見，未有不能守也。故祖聖意，重在見性一邊，一得故知此章四字為棒喝，是承上章而來也。」4

凡人投胎時，元神居方寸，而識神則居下心。下面血肉心，形如大桃，有肺以覆翼之，肝以佐之，大小腸承之，假如一日不食，心上便大不自在，以致聞驚而跳，聞怒而悶，見死亡則悲，見美色則眩，頭上何嘗微微有些兒動。問：方寸不能動乎？方寸中之真意，如何能動。到動時便不妙，然亦最妙，凡人死時方動，此為不妙；最妙者，光已凝結為法身，漸漸靈通欲動矣，此千古不傳之秘也。5

「謹按：此千古不傳之秘，非僅光凝法身一節，如云元神居方寸，識神居下心，古哲未嘗一併指示，而後學乃有誤認識心為心，而加之以運注，翻著有為，以致助火。蓋此血肉心體，識神所依，屬陰火，惟宜致虛致寂而致無者。元神乃真性，來自乾，亦屬火，天火也。祖師故並而標出之。」6

下識心，如強藩悍將，欺天君暗弱，便爾遙執紀綱，久之太阿倒置矣。今擬光照元宮，如英明主有伊周佐之，日日回光，如左右臣工盡心輔弼，內政既肅，自然一切奸邪，無不倒戈乞命矣。7

丹道，以精水、神火、意土三者，為無上之訣。精水云何？乃先天真一之炁，神火即光也，意土即中宮天心也。以神火為用，意土為體，精水為基。凡人以意生身，身不止七尺者為身也。蓋身有魄焉，魄附識而用，識依魄而生。魄陰也，識之體也，識不斷，則生生世世，魄之變形易舍無已也。惟有魂者，神之所藏也。魂晝寓於目，夜舍於肝，寓目而視，舍肝而夢，夢者神游也，九天九地，剎那歷遍。覺則冥冥焉，拘於形也，即拘於魄也。故回光即所以煉魂，即所以保神，即所以制魄，即所以斷識。古人出世法，煉盡陰滓，以返純乾，不過消魄全魂耳。回光者，消陰制魄之訣也，無返乾之功，秪有回光之訣，光即乾也，回之即返之也。只守此法，自然精足，神火發生，意土凝定，而聖胎可結矣。蜣螂轉丸，而丸中生白，神注之純功也。糞丸中尚可生胎離殼，而吾天心休息處，注神於此，安得不生身乎。8

「按：此功法，究其入手，以回光聚天池，是由泥丸外宮，懸於天目有如日然，以意引由絳闕，存照中黃，透入玄竅，乃達神室。既則牽降識神，下達下田，其時必有津液護識護神而就冶煉者也。此是回光光聚泥丸以後功夫，大忌燥妄，又忌散漫與昏沈。法惟萬慮皆空，一念不擾，待得天心一開，則自油然照入。是時也，不獨一身百竅，竅竅放光，大地天元，三才三寶，皆可悠然感至者。故我斯時總以不採採之，其妙更無窮焉。而祖師不之示者，恐學者鄞鄂未固，而世財未充，且於言外藏有妙義，不可不為述及也。蓋神室毘連絳闕，絳闕一地，純以無作無為為事，如是寂體寂照，絳闕乃涼，識神有製，始自隨神下降下田，受烹受煉，而無逆違之驗。其妙在於一念虛寂，則六賊六根自無駐足處。中宮始泰，元神得以臨莅，而胎元有兆矣。祖師玄意蓋如此。是即無為功裡施功之作用，而即儒宗之使由不使知也。斯篇妙語，乃樵雲大師得自駐世神人張蓬頭者。神人本姓瞿，故明殉節忠宣公諱式耜之子，管天仙亦以師禮事之者。乾隆四十三年，雲游至金蓋，斯時樵雲大師尚未皈依太虛也。越四載，太虛翁至，諭將斯論註於是章之下，今故述之。」9

一靈真性，既落乾宮，便分魂魄。魂在天心，陽也，輕清之氣也，此自太虛得來，與元始同形。魄陰也，沉濁之氣也，附於有形之凡體。魂好生，魄望死。一切好色動氣皆魄之所為，即識神也。死後享血食，活則大苦，陰返陰也。以類聚也，學人煉盡陰魄，即為純陽。

Here's the English translation of Chapter 2:

Chapter 2: The Primordial Spirit and the Conscious Spirit

The Patriarch said: Heaven and Earth view humans as mayflies, while the Great Way views Heaven and Earth as bubbles and shadows. Only the primordial spirit and true nature transcend the primordial realm. Its essence and energy decay along with Heaven and Earth. However, with the primordial spirit present, there is the Infinite. Heaven and Earth are born from this. If practitioners can protect the primordial spirit, they will transcend beyond Yin and Yang, and not be confined within the Three Realms. This is only possible by seeing one's true nature, which is called the original face.

[Note: The four characters "can only see nature" are a wake-up call and must not be deleted. The copied version deleted them, but they have been restored here. The Patriarch's intention is to say that people can practice the Great Way but fail to enter or maintain it because they haven't seen their true nature and essence. They cannot be without doubt, and great obstacles follow. This is why they neither enter nor maintain. To claim to maintain without truly seeing is merely maintaining what one has heard. If one can truly see, there is no way one cannot maintain. Therefore, the Patriarch's sacred intention emphasizes seeing one's nature. Once attained, one knows these four characters in this chapter are a wake-up call, following from the previous chapter.]

When ordinary people are conceived, the primordial spirit resides in the heart-mind, while the conscious spirit resides in the lower heart. The lower physical heart is shaped like a large peach, covered by the lungs, assisted by the liver, and supported by the intestines. If one doesn't eat for a day, the heart becomes very uncomfortable, leading to startled jumping when hearing sudden noises, feeling depressed when angry, grieving at death, and becoming dizzy at the sight of beauty. The top of the head hardly moves at all. Question: Can the heart-mind not move? How can the true intention within the heart-mind move? When it moves, it becomes problematic, yet it's also most marvelous. Ordinary people only move it at the time of death, which is problematic. What's most marvelous is when the light has congealed into the Dharma body and gradually becomes spiritually penetrating and wants to move. This is a secret never transmitted for thousands of years.

[Note: This secret never transmitted for thousands of years is not just about the light congealing into the Dharma body. As it says, the primordial spirit resides in the heart-mind, and the conscious spirit resides in the lower heart. Ancient sages never pointed this out together, and later students mistakenly recognized the conscious heart as the heart and added circulation to it, reversing into purposeful action and assisting fire. This physical heart, where the conscious spirit resides, belongs to Yin fire and should only be made empty, quiet, and non-existent. The primordial spirit is the true nature, coming from Qian, and also belongs to fire - heavenly fire. Therefore, the Patriarch points them out together.]

The lower conscious heart is like a strong border general who bullies the weak heavenly ruler, remotely controlling the reins of power. Over time, the sword is placed upside down. Now, we intend to illuminate the primordial palace, like an enlightened ruler assisted by wise ministers. Daily return of light is like loyal ministers wholeheartedly assisting. When internal affairs are in order, all treachery will naturally surrender and beg for mercy.

In the Elixir Way, the three supreme secrets are: essence-water, spirit-fire, and intention-earth. What is essence-water? It is the primordial true One qi. Spirit-fire is light, and intention-earth is the central palace of the heavenly heart. Spirit-fire is used, intention-earth is the substance, and essence-water is the foundation. Ordinary people use intention to create the body, but the body is not limited to seven feet. The body has a po-soul, which attaches to consciousness for use, and consciousness relies on the po-soul to be born. The po-soul is Yin and is the substance of consciousness. If consciousness is not cut off, it will continue life after life, and the po-soul will endlessly change form and dwelling. Only the hun-soul is where the spirit is stored. The hun-soul dwells in the eyes during the day and in the liver at night. It sees through the eyes and dreams in the liver. Dreams are spiritual wanderings, traversing the nine heavens and nine earths in an instant. When awake, it's dim and confined to form, confined to the po-soul. Therefore, returning the light is to refine the hun-soul, to protect the spirit, to control the po-soul, and to cut off consciousness. The ancient method of transcending the world is to refine away all Yin dregs to return to pure Yang, which is nothing more than eliminating the po-soul and completing the hun-soul. Returning the light is the secret to eliminating Yin and controlling the po-soul. Without the work of returning to Yang, there is only the secret of returning the light. Light is Yang, and returning it is returning to Yang. By simply maintaining this method, essence will naturally be sufficient, spirit-fire will generate, intention-earth will solidify, and the sacred embryo can be formed. The dung beetle rolls its ball, and white is born within the ball - this is the pure work of spirit concentration. If even in a dung ball an embryo can be born and leave its shell, how could a body not be born in our heavenly heart's resting place where spirit is concentrated?

[Note: This practice method, in its initial stages, involves returning the light to gather at the celestial pool. This is done from the outer palace of the Mud Pill (top of the head), suspended at the celestial eye like the sun, using intention to guide it through the Crimson Palace, visualizing it illuminating the central yellow, penetrating the mysterious aperture, and reaching the spirit chamber. Then it draws down the conscious spirit, reaching the lower field. At this time, there must be fluid to protect the consciousness and spirit for refinement. This is the practice after the light gathers at the Mud Pill. It's crucial to avoid rashness, dispersal, and dullness. The method involves emptying all thoughts, not disturbing a single thought, waiting for the heavenly heart to open, then it will naturally illuminate inward. At this time, not only will all hundred apertures of the body radiate light, but the great earth and celestial origin, the Three Powers and Three Treasures, can all be sensed leisurely. Therefore, at this time, we generally do not gather it, and its marvel is endless. The Patriarch doesn't show this because he fears practitioners' bodies are not yet stable and their worldly wealth not yet sufficient. There is also a marvelous meaning hidden beyond words that must be mentioned. The spirit chamber is connected to the Crimson Palace, a place of pure non-action and non-doing. With such quiescent substance and quiescent illumination, the Crimson Palace cools, the conscious spirit is controlled, and begins to follow the spirit down to the lower field to be refined without resistance. Its marvel lies in one thought of emptiness and tranquility, then the six thieves and six roots naturally have no place to stay. The central palace begins to prosper, the primordial spirit can preside, and the embryo's origin begins to manifest. This is the Patriarch's profound intention. This is the function of applying effort within effortless effort, which is the Confucian principle of causing without letting it be known. These marvelous words in this chapter were obtained by Master Qiaoyun from the earthbound immortal Zhang Pengtou. The immortal's original surname was Qu, the son of the loyal minister Qu Shixi who died for the Ming dynasty. The Celestial Immortal Manager also respected him as a teacher. In the 43rd year of Qianlong, he wandered to Jingai. At this time, Master Qiaoyun had not yet taken refuge in Taixu. Four years later, Elder Taixu arrived and instructed to annotate this theory below this chapter, hence it is recorded here.]

Once the true nature of the single spirit falls into the Palace of Qian, it divides into hun-soul and po-soul. The hun-soul is in the heavenly heart, Yang, the light and clear qi. This comes from the Great Void and is of the same form as the Primordial Beginning. The po-soul is Yin, the heavy and turbid qi, attached to the ordinary body with form. The hun-soul loves life, while the po-soul looks towards death. All desires for beauty and movement of qi are the doings of the po-soul, which is the conscious spirit. After death, it enjoys blood sacrifices, but in life it suffers greatly, as Yin returns to Yin. Like attracts like. When practitioners refine away all Yin po-soul, they become pure Yang.

回光守中章第三2

祖師曰：回光之名何昉乎？昉之自文始真人也。即關尹子。回光則天地陰陽之氣無不凝，所謂精思者此也，純氣者此也，純想者此也。初行之訣，是有中似無，久之功成，身外有身，乃無中生有。百日專功，光纔真，方為神火。百日後，光自然聚。一點真陽，忽生黍珠，如夫婦交合有胎，便當靜以待之，光之回，即火候也。3

「回光之益之妙，本文詳矣，回光得聚之訣亦備矣。然猶有欲取先與玄妙一訣，可引而伸之，其訣乃放光以引耳。放光妙用，在知廓其氣機，欲廓氣機，在知氣透九霄，欲行上透，須知下達，下達作用，須先目光聚於乾宮，光足則下達中下，乃穿閭後透，透頂而上。透愈高，現愈廣，覺廣仍以事回耳，此未傳之秘也。」4

夫元化之中，有陽光為主宰，有形者為日，在人為目，走漏神識，莫此甚順。故金華之道，全用逆法。回光者，非回一身之精華，直回造化之眞氣，非止一時之妄想，直空千劫之輪迴。故一息當一年，人間時刻也，一息當百年，九途長夜也。凡人自㘞戶臥切，音和。地一聲之後，逐境順生，至老未嘗逆視，陽氣衰滅，便是九幽之界。故《楞嚴經》云：「純想卽飛，純情卽墮」。學人想少情多，沈淪下道。惟諦觀息靜，便成正覺，用逆法也。《陰符經》云：「機在目」。《黃帝素問》云：「人身精華，皆上注於空竅是也。」得此一節，長生者在茲，超升者亦在茲矣。此貫徹三教功夫也。5

光不在身中，亦不在身外，山河日月大地，無非此光，故不獨在身中。聰明智慧，一切運轉，亦無非此光，所以亦不在身外。天地之光華，布滿大千，一身之光華，亦自漫天蓋地，所以一回光，天地山河，一切皆回矣。人之精華，上注於目，此人身之大關楗也。子輩思之，一日不靜坐，此光流轉，何所底止！若一刻能靜坐，萬劫千生，從此了徹。萬法歸於靜，真不可思議，此妙諦也。然工夫下手，由淺入深，由粗入細，總以不間斷為妙。功夫始終則一，但其間冷煖自知，要歸於天空海闊，萬法如如，方為得手。6

聖聖相傳，不離反照。孔云：「知止」，釋號：「觀心」，老云：「內觀」，皆此法也。但返照二字，人人能言，不能得手，未識二字之義耳。返者，自知覺之心，返乎形神未兆之初，即吾六尺之中，返求箇天地未生之體。今人但一、二時閒坐，反顧其私，便云返照，安得到頭！7

佛道二祖，教人看鼻尖者，非謂著念於鼻端也。亦非謂眼觀鼻端，而念又注中黃也。眼之所至，心亦至焉，心之所至，氣亦至焉，何能一上而一下也，又何能忽上而忽下也。此皆認指為月。畢竟如何？曰鼻端二字最妙，只是借鼻以為眼之準耳。初不在鼻上，蓋以太開眼，則視遠，而不見鼻矣。太閉眼。則眼合，而不見鼻矣。大開失之外走，易於散亂。太閉失之內馳，易於昏沈。惟垂簾得中，恰好望見鼻端，故取以為準。只是垂簾恰好去處，彼光自然透入，不勞你注射與不注射也。8

「天心章言以意引臨心後關前，是示功夫已到之人，統說回光之全功也，此言不必念又注黃中，是教初學凝神一處以聚光，不可分心兩處也。待得透入之後，則鼻尖是指，中黃是月。看鼻尖者，用以為眼之準，使無外走內馳之弊，惟垂簾為得中，然意初不在鼻而在天目。所以聚光於此，光既得聚，則又須引光下注中黃，蓋以中黃，在人身地天之中正，即易之黃中，釋氏所謂緣中，吾宗名曰玄牝之門，乃是生天生地生人生物之玄竅，修真成道之基，基於此者，初學如何便得注此。故須假鼻尖以為準，始得光聚天目。天目為三光之都會，而山根為人之性戶，上達泥丸，中達黃中，下通臍後者。故須凝聚光於此處，由此而下注，是乃不易之功法。然忌太著意，又忌無意，兼忌躐等而進。自然總以光聚黃中為得也。」9

看鼻端只在最初入靜處，舉眼一視，定箇準則便放下。如泥水匠人用線一般，彼只起手一挂，便依了做去，不只管把線看也。10

止觀是佛法，原不秘的。以兩目諦觀鼻端，正身安坐，繫心緣中，道言「中黃」，佛言「緣中」，一也。不必言頭中，初學但於兩目中間齊平處，繫念便了。光是活潑潑的東西，繫念眼之齊平處，光自然透入，不必著一念於中黃也。此數語，以括盡要旨。其餘入靜出靜前後，以小止觀書印證，可也。11

緣中二字極妙。中無不在，遍大千皆在裏許，聊指造化之機，緣此入門耳。緣此為端倪，非有定著也，卽此一字之義，活甚，妙甚。12

止觀二字，原離不得，卽定慧也。以後凡念起時，不要仍舊兀坐，當究此念在何處，從何起，從何滅，反覆推窮，了不可得。卽見此念起處也，不要又討過起處，所謂覓心了不可得。吾與汝安心竟，此是正觀，反此者名為邪觀。如是不可得已，即仍舊綿綿去，止而繼之以觀，觀而繼之以止，是定慧雙修法，此為回光。回者，止也，光者，觀也。止而不觀，名為有回無光，觀而不止，名為有光而無回，誌之。13

「止觀原文，有此推究功法，是為未見心體，且不真信心體本虛本無，本淨本寂，故有等等推究，造至了不可得，蓋已為汝安心竟也。此一句是為即境指點法，若已見性，一照即覺，妄自遁矣，不勞推究。妄去體驗，不勞尋覓。然只可為已見性者道，若未見性，必令從推究體得，尚須當下點破，信根方堅，疑根方斷也。此後綿綿行去，但囑勿動勿隨，憑他妄況彌天蓋地，而吾體自存。種種妄況，一切如浮雲之點太虛，與我何損之有？蓋此種種妄況，乃是氣機，第無淨盡之理，一起掃除之念，此念即妄，此起即著。古德云：『驅除煩惱重增念，趨向真如即是邪。』故吾宗但囑勿動，動則非逐即隨，豈僅亂性已哉。謹按此節祖意，乃在知止，故有等等推究功法也。吾輩事之，但加心信以行，一味返妄歸真。返妄歸真。不外回字，回光自返，無勞引導。一得寂體宗旨，謂當靜也照，動也照，第照字須若春之日，秋之月，乃為得宜耳。」

Here's the English translation of Chapter 3:

Chapter 3: Returning the Light and Guarding the Center

The Patriarch said: Where does the term "returning the light" originate? It comes from the True Person of Wenshi, who is Guanyin Zi. When the light returns, all the Yin and Yang energies of heaven and earth condense. This is what is called pure thought, pure energy, and pure imagination. The initial secret is that there seems to be nothing within something. After long practice, when the work is accomplished, there is a body outside the body, which is something born from nothing. After a hundred days of dedicated practice, the light becomes true and becomes the spirit fire. After a hundred days, the light naturally gathers. A single point of true Yang suddenly produces a pearl the size of a millet grain, like a fetus conceived from the union of husband and wife. Then one should remain still and wait. The return of the light is the fire phase.

[Note: The benefits and marvels of returning the light are detailed in the main text, and the secret of gathering the light is also complete. However, there is still a profound secret to be given first that can be extended: the secret is to emit light to attract. The marvelous use of emitting light lies in knowing how to expand its energy mechanism. To expand the energy mechanism, one must know that the energy penetrates the nine heavens. To achieve this upward penetration, one must know how to reach downward. The function of reaching downward requires first gathering the light of the eyes in the Palace of Qian. When the light is sufficient, it reaches down to the middle and lower regions, then penetrates through the gate behind and up through the top of the head. The higher it penetrates, the wider it manifests. When you feel the wideness, you should still return it. This is the unspoken secret.]

In the midst of primordial transformation, there is Yang light as the ruler. In form, it is the sun; in humans, it is the eyes. Nothing is more conducive to the leakage of spirit and consciousness than this. Therefore, the Way of the Golden Flower entirely uses the reverse method. Returning the light is not returning the essence of one's body, but directly returning the true energy of creation. It's not just stopping momentary delusions, but directly emptying the cycle of rebirth over thousands of kalpas. Thus, one breath equals one year in the human world, and one breath equals a hundred years in the long night of the nine paths. For ordinary people, from the first cry at birth, they follow circumstances and live with the flow, never looking back until old age. As the Yang energy declines and extinguishes, it becomes the realm of the nine dark regions. Therefore, the Shurangama Sutra says: "Pure imagination leads to ascension, pure emotion leads to falling." Practitioners with little imagination and much emotion sink into lower paths. Only by carefully observing and calming the breath can one achieve right enlightenment - this is using the reverse method. The Yin Fu Jing says: "The mechanism is in the eyes." The Yellow Emperor's Classic of Internal Medicine says: "The essence of the human body all flows upward into the empty cavities." Obtaining this one point, longevity is here, and transcendence is also here. This penetrates the practices of the three teachings.

Light is neither within the body nor outside it. Mountains, rivers, sun, moon, and the great earth are all this light, so it's not just within the body. Intelligence, wisdom, and all movements are also nothing but this light, so it's also not outside the body. The light of heaven and earth fills the great thousand worlds, and the light of a single body also naturally covers heaven and earth. Therefore, when the light returns once, all of heaven, earth, mountains, and rivers return as well. The essence of humans flows upward to the eyes - this is the great gate and lock of the human body. You all should think about it: if you don't sit quietly for one day, where does this light flow to and stop? If you can sit quietly for even a moment, you can thoroughly understand thousands of kalpas and lives from this point. All dharmas return to stillness - this is truly inconceivable and is the wondrous truth. However, when beginning practice, one should progress from shallow to deep, from coarse to fine, always considering uninterrupted practice as marvelous. The practice is the same from beginning to end, but you will know the warmth and coolness in between. It should ultimately return to the vastness of sky and sea, with all dharmas in suchness - only then is it mastered.

The transmission from sage to sage does not depart from introspection. Confucius said "knowing where to stop," Buddhism calls it "observing the mind," and Laozi said "inner observation" - these are all this method. But everyone can say the two words "introspection," yet they cannot master it because they don't understand the meaning of these two words. "Returning" means that from the mind of awareness, one returns to the beginning before form and spirit have manifested, that is, within one's six-foot body, returning to seek the substance before heaven and earth were born. Today, people just sit quietly for an hour or two, reflecting on their private thoughts, and call it introspection - how can they reach the end!

When the two patriarchs of Buddhism and Taoism teach people to look at the tip of the nose, they don't mean to focus thought on the tip of the nose. Nor do they mean to look at the nose tip with the eyes while the mind focuses on the central yellow. Where the eyes go, the mind also goes; where the mind goes, the energy also goes. How can one be up and down at the same time, or suddenly up and suddenly down? These are all mistaking the finger for the moon. So how should it be done? The two words "nose tip" are most marvelous, they just use the nose as a reference point for the eyes. It's not actually on the nose. If the eyes are too open, the vision is far and the nose can't be seen. If the eyes are too closed, they are shut and the nose can't be seen. Too open leads to external wandering and is easy to scatter. Too closed leads to internal racing and is easy to become dull. Only by lowering the eyelids to the middle can one just see the tip of the nose, so it's used as a reference. It's just the right place when the eyelids are lowered, and the light naturally penetrates inward without you needing to focus or not focus.

[Note: The chapter on the Heart of Heaven says to use intention to guide to behind the heart and in front of the gate, which is instructing those who have already reached that level, summarizing the entire work of returning the light. Here it says there's no need to focus thought on the central yellow, which is teaching beginners to concentrate the spirit in one place to gather the light, and not to divide attention between two places. After it penetrates, then the nose tip is the finger and the central yellow is the moon. Looking at the nose tip is used as a reference for the eyes to prevent the faults of external wandering and internal racing. Only lowering the eyelids is correct, but the intention is initially not on the nose but on the celestial eye. This is to gather light there. Once the light is gathered, it must then be guided down to the central yellow. The central yellow is in the center of the human body's earth and heaven, which is the central yellow in the I Ching, what Buddhism calls the conditioned center, and what our school calls the gate of the Mysterious Female. It is the mysterious aperture that gives birth to heaven, earth, humans, and all things, the foundation for cultivating truth and achieving the Way. How can a beginner focus on this at the start? Therefore, the nose tip must be used as a reference to begin gathering light at the celestial eye. The celestial eye is the convergence of the three lights, and the root of the nose is the gate of human nature, reaching up to the Mud Pill, reaching the central yellow in the middle, and connecting to behind the navel below. Therefore, one must concentrate the light at this point and guide it downward from here - this is the unchanging method of practice. However, one must avoid focusing too much, avoid having no focus, and avoid advancing too quickly. Naturally, gathering light in the central yellow is considered successful.]

Looking at the nose tip is only for the initial entry into stillness. Raise your eyes to look once, set a standard, and then let it go. It's like a mason using a plumb line - they just hang it once at the start and then work according to it, not constantly looking at the line.

Stopping and observing is a Buddhist method, originally not secret. Use both eyes to carefully observe the tip of the nose, sit upright and still, and focus the mind on the center. Taoism calls it the "central yellow," Buddhism calls it the "conditioned center" - they are the same. There's no need to speak of the center of the head. Beginners should just focus their thoughts on the level space between the two eyes. Light is a lively thing - when you focus your thoughts on the level space of the eyes, the light will naturally penetrate inward. There's no need to focus a thought on the central yellow. These few sentences encompass the essential points. For the rest, about entering and exiting stillness, you can verify with the small stopping and observing book.

The two words "conditioned center" are extremely marvelous. The center is everywhere, filling the great thousand worlds. It just points to the mechanism of creation as an entry point. It's a starting point, not something fixed. The meaning of this single word is very lively and marvelous.

The two words "stopping and observing" originally cannot be separated - they are concentration and wisdom. Later, whenever thoughts arise, don't just sit there dully as before. You should investigate where this thought is, where it comes from, where it disappears to. Repeatedly investigate thoroughly until it cannot be found. This is seeing where the thought arises. Don't go looking for where it arose again - this is called seeking the mind until it cannot be found. I have already settled your mind for you. This is right observation; the opposite is called wrong observation. When it can no longer be found, then return to the previous continuous practice. Stop and then continue with observation, observe and then continue with stopping - this is the method of dual cultivation of concentration and wisdom, which is returning the light. "Returning" is stopping, "light" is observing. Stopping without observing is called having return without light, observing without stopping is called having light without return. Remember this.

[Note: The original text on stopping and observing has this investigative practice method. This is for those who have not seen the essence of mind and do not truly believe that the essence of mind is originally empty, originally non-existent, originally pure, and originally tranquil. Therefore, there are various investigations until it cannot be found - this is already settling your mind for you. This sentence is a method of pointing directly to the state. If you have already seen your nature, one illumination leads to awareness, and delusions naturally disappear without needing investigation. Delusions disappear and the essence is experienced without needing to seek. However, this can only be said to those who have already seen their nature. For those who haven't seen their nature, they must gain understanding through investigation, and it still needs to be pointed out clearly at that moment for faith to be firm and doubts to be cut off. After this, continue practicing smoothly, just instructing not to move or follow. Let delusions cover the sky, but our essence remains. All kinds of delusional states are like floating clouds dotting the great void - what harm can they do to us? These various delusional states are energy mechanisms, but there is no way to completely purify them. The thought of sweeping them away is itself a delusion, this arising is itself attachment. An ancient virtuous one said: "Driving away afflictions increases thoughts; pursuing suchness is itself wrong." Therefore, our school only instructs not to move. Moving is either chasing or following - how can it not disturb the nature? Carefully considering this section, the Patriarch's intention is in knowing where to stop, hence there are various investigative practices. We should practice it with faith, simply returning from delusion to truth. Returning from delusion to truth is nothing more than the word "return." When the light returns, it naturally returns without needing guidance. Once you attain the principle of the quiescent essence, you should illuminate in stillness and illuminate in movement. But the illumination should be like the spring sun or autumn moon to be appropriate.]

回光調息章第四2

祖師曰：宗旨只要純心行去，不求驗而驗自至。大約初機病痛，昏沉散亂，二種盡之。卻此機竅，無過寄心於息，息者自心也。自心為息，心一動，而即有氣，氣本心之所化也。吾人動念至速，霎頃起一妄念，即一呼吸應之。故內呼吸與外呼吸，如聲響之相應，一日有幾萬息，即有幾萬妄念。神明漏盡，如木槁灰死矣。然則欲無念乎？不能無念也。欲無息乎？不能無息也。莫若即其病而為藥，則心息相依是已。故回光兼之以調息，此法全用耳光。一是目光，一是耳光。目光者，外日月交光也，耳光者，內日月交精也。然精即光之凝定處，同出而異名也。故聰明總一靈光而已。坐時用目垂簾後，定個準則便放下。然竟放，又恐不能，即存心於聽息。息之出入，不可使耳聞，聽惟聽其無聲。一有聲，便粗浮而不入細，當耐心輕輕微微，愈放愈微，愈微愈靜，久之，忽然微者速斷，此則真息現在，而心體可識矣。蓋心細則息細，心一則動氣也，息細則心細，氣一則動心也。定心必先之養氣者，亦以心無處入手，故緣氣為之端倪，所謂純氣之守也。3

「調息用耳光，秘法也。然有耳聾一輩，息之粗細不得聞，奈何？是當體之以覺，蓋以氣由心化，心無形，其粗其細，不易覺。氣則無質而尚有跡，可體覺也。跡粗則加靜其心，心靜則跡自細，而息已微矣。跡造至無，則息已造真息息矣。較用耳光，得調更速。故古有調息不若調心之妙用也。年老耳聾之人，捨是體覺一訣，此步功夫終難入彀也。况覺乃性精，跡乃命末，是亦有性命相顧之義，先師太虛翁曾為高海留言之，謹採以補祖示之所未及。」4

子輩不明動字，動者，以線索牽動言，即「掣」之別名也。既可以奔馳使之動，獨不可以純靜使之寧乎。此大聖人，視心氣之交，而善立方便，以惠後人也。丹書云：「雞能抱卵心常聽」，此要妙訣也。蓋雞之所以能生卵者，以暖氣也。暖氣止能溫其殼，不能入其中，則以心引氣入，其聽也，一心注焉，心入則氣入，得暖氣而生矣。故母雞雖有時出外，而常作側耳勢，其神之所注未嘗少間也。神之所注，未嘗少間，卽暖氣亦晝夜無間，而神活矣。神活者，由其心之先死也。人能死心，元神卽活。死心非枯槁之謂，乃專一不分之謂也。佛云：「置心一處，無事不辦。」心易走，卽以氣純之，氣易粗，卽以心細之，如此而心焉有不定者乎。5

大約昏沈、散亂二病，只要靜功，日日無間，自有大休歇處。若不靜坐時，雖有散亂，亦不自知。旣知散亂，卽是卻散亂之機也。昏沈而不知，與昏沈而知，相去奚啻千里！不知之昏沈，眞昏沈也。知之昏沈，非全昏沈也，清明在是矣。6

散亂者，神馳也，昏沉者，神未清也。散亂易治，昏沉難醫。譬之病焉，有痛有癢者，藥之可也，昏沉則麻木不仁之症也。散者可以收之，亂者可以整之，若昏沉，則蠢蠢焉，冥冥焉。散亂尚有方所，至昏沉全是魄用事也。散亂尚有魂在，至昏沉則純陰為主矣。靜坐時欲睡去，便是昏沉。卻昏沉，只在調息，息即口鼻出入之息，雖非真息，而真息之出入，亦於此寄焉。凡坐須要靜心純氣，心何以靜，用在息上，息之出入，惟心自知，不可使耳聞，不聞則細，細則清，聞則粗，粗則濁，濁則昏沉而欲睡，自然之理也。雖然心用在息上，又要善會，亦是不用之用，只要微微照聽可耳。何謂照？即眼光自照。目惟內視而不外視，不外視而惺然者，即內視也，非寔有內視。何謂聽？即耳光自聽，耳惟內聽而不外聽。聽者聽其無聲，視者視其無形。目不外視，耳不外聽，則閉而欲內馳。惟內視內聽，則既不外肆，又不內馳，而中不昏沉矣，此即日月交精交光者也。7

昏沉欲睡，即起散步，神清再坐。清晨有暇，坐一炷香為妙。過午人事多擾，易落昏沉，然亦不必限定一炷香，只要諸緣放下，靜坐片時，久久便有入頭，不落昏睡矣。

Here's the English translation of Chapter 4:

Chapter 4: Returning the Light and Regulating the Breath

The Patriarch said: The essential principle is to practice with a pure heart, not seeking verification, yet verification will come naturally. Generally, for beginners, there are two types of problems to overcome: pain and illness, and dullness and distraction. The key to overcoming these is to focus the mind on the breath. The breath is the self-mind. When the self-mind is the breath, as soon as the mind moves, there is qi (energy). Qi is originally transformed from the mind. Our thoughts arise very quickly; in an instant when a delusional thought arises, there is a corresponding inhalation or exhalation. Therefore, internal and external breathing respond to each other like sound and echo. In a day, there are tens of thousands of breaths, which means there are tens of thousands of delusional thoughts. The spirit leaks away completely, becoming like dried wood or dead ashes. So, do you want to have no thoughts? It's impossible to have no thoughts. Do you want to have no breath? It's impossible to have no breath. It's better to use the illness as the medicine, which means the mind and breath depend on each other. Therefore, returning the light is combined with regulating the breath. This method fully uses the light of the ear. One is the light of the eyes, one is the light of the ears. The light of the eyes is the external交光 of the sun and moon, the light of the ears is the internal交精 of the sun and moon. However, 精 (essence) is where light condenses, they come from the same source but have different names. Therefore, intelligence is just one spiritual light.

When sitting, use the eyes to lower the eyelids, set a standard, and then let it go. However, if you're afraid you can't just let go, then focus the mind on listening to the breath. The inhalation and exhalation should not be audible to the ear; listen only to its silence. If there's sound, it becomes coarse and doesn't enter the subtle. You should patiently make it lighter and subtler, the more you let go the subtler it becomes, the subtler the quieter. After a long time, suddenly the subtle quickly stops - this is when the true breath appears, and the essence of the mind can be recognized. When the mind is subtle, the breath is subtle; when the mind is one, it moves the qi. When the breath is subtle, the mind is subtle; when the qi is one, it moves the mind. To stabilize the mind, one must first nourish the qi, because there's no way to directly work with the mind, so we use the qi as a starting point. This is called guarding the pure qi.

[Note: Using the light of the ear to regulate the breath is a secret method. However, for those who are deaf and cannot hear the coarseness or subtlety of the breath, what can be done? They should feel it through awareness. Since qi is transformed by the mind, and the mind has no form, its coarseness or subtlety is not easy to perceive. Qi, though formless, still has traces that can be felt. If the traces are coarse, calm the mind more. When the mind is calm, the traces naturally become subtle, and the breath becomes fine. When the traces reach nothingness, the breath has reached true breathlessness. Compared to using the light of the ear, this method of feeling can achieve regulation faster. Therefore, the ancients had the marvelous use of regulating the mind rather than regulating the breath. For elderly people with hearing loss, without this secret of awareness, this step of practice would be difficult to master. Moreover, awareness is the essence of nature, and traces are the end of life, so this also has the meaning of nature and life looking after each other. The previous teacher, Elder Taixu, once left words about this for Gaohai, which I have carefully adopted to supplement what the Patriarch's instructions did not cover.]

You all don't understand the word "move". "Move" here means to pull with a thread, it's another name for "tug". If it can be made to move by galloping, can't it also be made to rest through pure stillness? This is how great sages view the interaction between mind and qi, and skillfully establish expedient means to benefit later generations. The Elixir Books say: "The hen can hatch eggs by constantly listening with her heart." This is a crucial secret. The reason why a hen can hatch eggs is because of warm qi. Warm qi can only warm the shell and cannot enter it, so the heart guides the qi to enter. Its listening is single-minded focus; when the heart enters, the qi enters, and with warm qi, life is born. Therefore, even when the mother hen sometimes goes outside, she always has a posture of listening with tilted ears, her spirit never ceases to focus. When the spirit never ceases to focus, the warm qi also continues day and night without interruption, and the spirit becomes alive. The spirit becomes alive because the heart dies first. If a person can die in the heart, the primordial spirit will come alive. Dying in the heart doesn't mean becoming withered and desiccated, it means being single-minded and undivided. Buddha said: "Place the mind in one spot, and there's nothing that can't be accomplished." The mind easily wanders, so use qi to purify it; qi easily becomes coarse, so use the mind to refine it. Like this, how can the mind not be stable?

Generally, for the two problems of dullness and distraction, you just need to practice stillness daily without interruption, and naturally there will be a great resting place. If you don't practice sitting in stillness, even if there's distraction, you won't be aware of it. Once you're aware of distraction, that's the opportunity to overcome distraction. The difference between being dull without knowing it and being dull while knowing it is like the distance of a thousand miles! Not knowing you're dull is true dullness. Knowing you're dull is not complete dullness; clarity is present in this awareness.

Distraction is when the spirit wanders; dullness is when the spirit is not clear. Distraction is easy to treat, dullness is hard to cure. It's like an illness: pain and itching can be treated with medicine, but dullness is like numbness and insensitivity. Scattered thoughts can be gathered, chaotic thoughts can be organized, but dullness is sluggish and dim. Distraction still has a location, but dullness is entirely the po-soul (yin aspect of the soul) taking charge. In distraction, there's still hun-soul (yang aspect of the soul) present, but in dullness, pure yin is in control. When you want to fall asleep during sitting meditation, that's dullness. To overcome dullness, just regulate the breath. The breath here refers to the inhalation and exhalation through the mouth and nose. Although it's not the true breath, the true breath's inhalation and exhalation also depend on this. When sitting, you need to calm the mind and purify the qi. How to calm the mind? Focus on the breath. The inhalation and exhalation of the breath should only be known by the mind, not heard by the ear. When not heard, it's subtle; when subtle, it's clear. When heard, it's coarse; when coarse, it's turbid. When turbid, there's dullness and desire to sleep - this is natural. However, although the mind is focused on the breath, you should also understand well that this is also non-use of use. You only need to lightly illuminate and listen. What is illumination? It's the light of the eyes self-illuminating. The eyes only look inward and not outward. Not looking outward while being alert is looking inward, but there's no actual looking inward. What is listening? It's the light of the ears self-listening. The ears only listen inward and not outward. Listening is listening to the soundless, seeing is seeing the formless. When the eyes don't look outward and the ears don't listen outward, they close and want to race inward. Only by looking inward and listening inward can you avoid external indulgence and internal racing, and the center will not be dull. This is what's called the sun and moon exchanging essence and light.

When you're dull and want to sleep, get up and take a walk. When your spirit is clear, sit again. It's wonderful to sit for the time it takes to burn one incense stick in the early morning when you have free time. After noon, there are many disturbances from worldly affairs and it's easy to fall into dullness. However, you don't necessarily have to limit it to one incense stick. Just let go of all conditions and sit quietly for a while. With time, you'll find an entry point and won't fall into dullness and sleep.

回光差謬章第五2

祖師曰：諸子工夫，漸漸純熟，然枯木嵒前錯路多，正要細細開示。此中消息，身到方知，吾今則可以言矣。吾宗與禪學不同，有一步一步證驗，請先言其差別處，然後再言證驗。宗旨將行之際，預作方便，勿多用心，放教活潑潑地，令氣和心適，然後入靜。靜時正要得機得竅，不可坐在無事中裏，所謂無記，空也。萬緣放下之中，惺惺自若也。又不可著意承當，凡太認真，即易有此。非謂不宜認真，但真消息，在若存若無之間，以有意無意得之可也。惺惺不昧之中，放下自若也。又不可墮於蘊界，所謂蘊界者，乃五陰魔用事。如一般入定，而槁木死灰之意多，大地陽春之意少。此則落陰界，其氣冷，其息沉，且有許多寒衰景象，久之便墮木石。又不可隨於萬緣，如一入靜，而無端眾緒忽至，欲卻之不能，隨之反覺順適，此名主為奴役，久之落於色欲界。上者生人，下者生狸奴中，若狐仙是也。彼在名山中，亦自受用，風月花果，琪樹瑤草，三五百年受用去，多至數千年，然報盡還生諸趣中。此數者，皆差路也。差路既知，然後可求證驗。

Here's the English translation of Chapter 5:

Chapter 5: Errors in Returning the Light

The Patriarch said: As you all become more proficient in your practice, there are many wrong paths before the withered tree and cliff face. I need to explain this in detail. The experiences within can only be known when you reach that stage, but I can speak about them now. Our school is different from Chan (Zen) Buddhism; we have step-by-step verifications. Let me first speak about the differences, and then about the verifications.

When you are about to practice the essential principle, make preparations beforehand. Don't use too much mental effort; let it be lively and natural, allowing the qi to be harmonious and the mind comfortable before entering stillness. When in stillness, it's crucial to find the right mechanism and aperture. You shouldn't sit in a state of nothingness, which is called no-mind or emptiness. In the midst of letting go of all conditions, remain naturally alert. Also, you shouldn't consciously try to take on [the state]; being too serious easily leads to this. This doesn't mean you shouldn't be serious, but the true experience lies between seeming existence and non-existence, and can be attained with or without intention. In the midst of clear alertness, let go naturally.

You also shouldn't fall into the realm of aggregates. The realm of aggregates is where the five skandha demons are at work. For instance, when entering meditation, if there's more of a sense of being like withered wood and dead ashes, and less of a sense of the great earth in spring, this is falling into the yin realm. The qi is cold, the breath is sunken, and there are many scenes of cold decay. If this continues for a long time, one will fall into [the state of] wood and stone.

You also shouldn't follow myriad conditions. For example, if upon entering stillness, various thoughts suddenly arise without reason, and you can't get rid of them, following them seems comfortable - this is called the master becoming a slave. If this continues for a long time, one will fall into the realm of desire. The higher ones are born as humans, the lower ones are born as foxes or wildcats. Those like fox immortals in famous mountains also enjoy themselves, with wind, moon, flowers, and fruits, jade trees and precious grass, enjoying for three to five hundred years, or up to several thousand years. However, when their karmic rewards are exhausted, they still return to various realms of rebirth.

These are all wrong paths. Once you know the wrong paths, you can then seek verification.

回光證驗章第六2

祖師曰：證驗亦多，不可以小根小器承當，必思度盡眾生。不可以輕心慢心承當，必須請事斯語。靜中綿綿無間，神情悅豫，如醉如浴，此為遍體陽和，金華乍吐也。既而萬顴俱寂，皓月中天，覺大地俱是光明境界，此為心體開明，金華正放也。既而遍體充寔，不畏風霜，人當之興味索然者，我遇之精神更旺，黃金起屋，白玉為臺；世間腐朽之物，我以真氣呵之立生；紅血為乳，七尺肉團，無非金寶，此則金華大凝也。第一段是應《觀無量壽增補經》：「日落大水，行樹法象。」日落者，從混沌立基，無極也。上善若水，清而無暇，此即太極主宰，出震之帝也。震為木，故以行樹象焉，七重行樹，七竅光明也。西北乾方，移一位為坎，日落大水，乾坎之象也。坎為子方，冬至雷在地中，隱隱隆隆，至震而陽出地上矣，行樹之象也，餘可類而推之者。第二段即肇基於此，大地為冰，琉璃寶地，光明漸漸凝矣。所以有蓬臺而繼之佛現也，金性既現，非佛而何，佛者大覺金仙也。此大段證驗耳。3

「山本此下載有宣示秘文。至此鸞筆忽停，時值月晦，倏大明亮，非日非月，而毫末不隱，異香充塞，空中隱隱聞有天樂，久之，鸞始飛舞，判曰：『此毘盧遮那如來光注也。』吾宗太上曾言：『惜我於無量劫前，位證無量壽主，境土極西，去今西牛賀洲十萬八千里，國曰無量壽國，我於斯地，集諸同志，萬五千人，即身即世，即世即身，以覺通性，滅度一切光明藏中，法界如琉璃，而大地行樹，七寶凝成。人無男女，蓮華化生，飛潛動植，無不咸若，壽亦無量』。今之阿彌陀佛國，即昔無量壽國也。今嵒於龍嶠演說先天虛無太一金華宗旨，蓋亦欲自此修證，可俾東土化成極樂國，善哉善哉。宏願肇宣，宏運斯應，朕兆有開必先，性光無遠勿屆。今得感降祖性光注，福庇無量矣。祖性，即毘盧遮那如來也。長春邱祖亦降壇，訓曰：『《金剛經》曰：如來者，無所從來，亦無所去，故名如來。心存則現，念隱即泯，泯現者跡耳，並無生滅者也。』其時眾真咸會，各有頌讚，不能悉述，識其要訓如此。此真八萬劫一集之會，不期於龍嶠遇之。得讀是書者，慎毋自棄，裔孫太定謹識。此先哲石菴氏所誌。今蔣氏所本乃中宗後裔，掩襲此書而抑北宗，故削去之，謄本亦然，茲特為補錄。」4

現在可考證者有三：一則坐去，神入谷中，聞人說話，如隔里許，一一明了，而聲入皆如谷中答響，未嘗不聞，我未嘗一聞，此為神在谷中，隨時可以自驗；一則靜中，目光騰騰，滿前皆白，如在雲中，開眼覓身，無從覓視，此為虛室生白，內外通明，吉祥止止也；一則靜中，肉身絪縕，如綿如玉，坐中若留不住，而騰騰上浮，此為神歸頂天，久之上昇可以立待。此三者，皆現在可驗者也。然亦說不盡的，隨人根器，各現殊勝。如《摩訶增補止觀》中所云：「善根發相是也。」此事如人飲水，冷煖自知，須自己信得過方真。先天一炁，即在現前證驗中自討一炁，若得丹，亦立成此一粒真黍也。一粒復一粒從微而至著。有時時之先天，一粒是也，有統體之先天，一粒乃至無量也。一粒有一粒之力量，此要自己願大，為第一義。5

「蔣本謄本自家願大改作膽大，此悞筆，是大有關係。蓋願大兩字，即承根器而來，願大者，大根大器人，非自了漢也。況上文功作，並無奇異，何須膽大乎？

Here's the English translation of Chapter 6:

Chapter 6: Verifications in Returning the Light

The Patriarch said: There are many verifications, but they cannot be taken on by those with small roots and small capacity. One must aspire to liberate all sentient beings. They cannot be taken on with a light or careless heart; one must earnestly request these words. In stillness, there is continuous uninterrupted [practice], the spirit is joyful, as if drunk or bathing - this is when the whole body is filled with yang harmony, and the Golden Flower first blooms. Then, when all is quiet, like the bright moon in the middle of the sky, one feels the entire earth is a realm of light - this is when the mind-essence opens up, and the Golden Flower is in full bloom. Then, the whole body feels substantial, not fearing wind or frost. When others encounter this, they lose interest, but when I encounter it, my spirit becomes even more vigorous. Golden houses arise, white jade forms terraces; the decaying things of the world, I breathe upon them with true qi and they immediately come to life; red blood becomes milk, the seven-foot flesh body is nothing but gold and treasure - this is when the Golden Flower greatly condenses.

The first stage corresponds to the "Supplementary Sutra of Observing Infinite Life": "The sun sets in great water, walking trees appear." The setting sun represents establishing the foundation from chaos, the Infinite. The highest good is like water, clear and flawless - this is the ruler of the Supreme Ultimate, the emperor emerging from the Thunder trigram. Thunder represents wood, hence the image of walking trees - the seven layers of walking trees represent the light of the seven apertures. The Northwest is the Heaven trigram, moving one position becomes the Water trigram - the sun setting in great water represents the image of Heaven and Water trigrams. Water is in the direction of the Zi (子) hour, at the winter solstice thunder is underground, rumbling quietly, until it reaches the Thunder trigram and yang emerges above ground - this is the image of walking trees. The rest can be inferred similarly.

The second stage is based on this: the great earth becomes ice, a jeweled land of lapis lazuli, the light gradually condenses. Thus there is Penglai terrace and then the Buddha appears - the golden nature has manifested, what else could it be but Buddha? Buddha is the great awakened golden immortal. These are the major verifications.

[Note: Below this, the original text contained secret revelations. At this point, the phoenix brush suddenly stopped. It was the end of the lunar month, when suddenly there was great brightness, neither sun nor moon, yet nothing was hidden. Strange fragrance filled the air, and faint heavenly music could be heard. After a long while, the phoenix began to dance and fly, declaring: "This is the light of Vairocana Tathagata." The Most High of our school once said: "Alas, countless kalpas ago, I attained the position of Infinite Life Lord, in a land far to the west, 108,000 li west of the present Western Cattle-Gift Continent. The country was called the Land of Infinite Life. There, I gathered 15,000 like-minded individuals. In that very body, in that very world, using awakened nature, we entered nirvana in the treasury of all-illuminating light. The dharma realm was like lapis lazuli, and the great earth and walking trees were formed of the seven treasures. People had no gender and were born from lotus flowers. Flying and swimming creatures, moving and still life, all were harmonious, and lifespan was also infinite." The present Land of Amitabha Buddha is the former Land of Infinite Life. Now, on Dragon Peak, expounding the principle of the Primordial Void Supreme Unity Golden Flower, it is also desired that from here, through cultivation and realization, the Eastern land can be transformed into the Pure Land of Ultimate Bliss. Excellent, excellent. The great vow is first proclaimed, the great destiny thus responds. The signs of opening must come first, the light of nature has no far that it cannot reach. Now, having 感降祖性光注, the blessings are immeasurable. Ancestral nature is Vairocana Tathagata. Patriarch Qiu of Eternal Spring also descended to the altar and instructed: "The Diamond Sutra says: 'The Tathagata has no place from which he comes, nor any place to which he goes. Therefore he is called the Tathagata.' When the mind exists, it appears; when thought is hidden, it disappears. Disappearance and appearance are traces, there is no real birth or death." At that time, all the true ones gathered, each with verses of praise, which cannot all be recorded. The essential teachings are like this. This is truly a gathering that occurs once in 80,000 kalpas, unexpectedly encountered on Dragon Peak. Those who read this book should not abandon themselves. Descendant Taiding respectfully records this. This was recorded by the ancient sage Shi'an. The version that Jiang has is from the descendants of the Middle School, who covered up this book and suppressed the Northern School, so they deleted this. The copied version is the same, so I have specially added this record.]

There are three verifications that can be examined now: First, when sitting, the spirit enters the valley, and one can hear people talking as if from about a li away, understanding everything clearly, and all sounds enter like echoes in a valley. One has never not heard, yet I have never heard - this is the spirit being in the valley, which can be self-verified at any time. Second, in stillness, the light of the eyes rises, everything in front is white, as if in clouds. When opening the eyes to look for the body, it cannot be found - this is the empty room producing whiteness, inner and outer are completely illuminated, this is the ultimate auspiciousness. Third, in stillness, the physical body feels soft and smooth, like cotton or jade, sitting as if unable to stay still, floating upwards - this is the spirit returning to the top of the head, after a long time, ascension can be expected. These three can all be verified presently. However, they cannot be fully described, as they manifest differently according to each person's capacity. It's like what is said in the "Supplementary Great Stopping and Observing": "These are the manifestations of good roots." This matter is like a person drinking water - only they know if it's cold or warm. One must truly believe it oneself for it to be real. The primordial qi is right in front of you in these present verifications, to be found by oneself. If one obtains the elixir, it will immediately form this single grain of true millet. One grain becomes many grains, from subtle to manifest. There is the primordial of each moment - this is one grain. There is the primordial of the whole - one grain becomes infinite. Each grain has its own power. This requires one's own great vow, which is of utmost importance.

[Note: Jiang's version and the copied version changed "great vow" to "great courage". This is a mistaken writing with significant implications. The two characters "great vow" follow from "roots and capacity". Those with great vows are people with great roots and great capacity, not those who only care about themselves. Moreover, the practices mentioned above don't involve anything extraordinary, so why would great courage be needed?

回光活法章第七2

祖師曰：回光循循然行去，不要廢棄正業。古人云：「事來要應過，物來要識過。」子以正念治事，即光不為物轉，當境即回。此時時無相之回光也。3

日用間，能刻刻隨事返照，不著一毫人我相。便是隨地回光，此第一妙用。清晨能遣盡諸緣，靜坐一、二時。最妙。凡應事接物，只用返法，便無一刻間斷。如此行之兩月三月，天上諸真，必來印證矣。

Here's the English translation of Chapter 7:

Chapter 7: The Living Method of Returning the Light

The Patriarch said: Practice returning the light gradually and continuously, without abandoning your regular duties. The ancients said, "When matters come, respond to them as they pass; when things come, recognize them as they pass." If you handle affairs with right mindfulness, the light will not be turned by external things, and you will return [to the light] in every situation. This is the timeless and formless return of the light.

In daily life, if you can reflect back moment by moment with each affair, without attaching to even a hair's breadth of self or other, this is returning the light wherever you are - this is the supreme wonderful function. If you can clear away all conditions in the early morning and sit quietly for one or two hours, this is most excellent. Whenever you're dealing with affairs or interacting with things, just use the method of returning, and there won't be a moment's interruption. If you practice like this for two or three months, the celestial immortals will surely come to verify your achievement.

逍遙訣章第八2

祖師曰： 玉清留下逍遙訣，四字凝神入氣穴。 六月俄看白雪飛，三更又見日輪赫。 水中吹起藉巽風，天上遊歸食坤德。 更有一句玄中玄，無何有鄉是真宅。 律詩一首，玄奧已盡。大道之要，不外無為而為四字。惟無為，故不滯方所形象，惟無為而為，故不墮頑空死虛。作用不外一中，而樞機全在二目。二目者，斗柄也，斡旋造化，轉運陰陽，其大葯則始終一水中金，而已。即水中鉛。前言回光，乃指初機，從外以制內，即輔以得主。此為中、下之士，修下二關，以透上一關者也。今路頭漸明，機括漸熟，天不愛道，直泄無上宗旨，諸子秘之秘之，勉之勉之！夫回光其總名耳。功夫進一層，則光華盛一番，回法更妙一番。前者由外制內，今則居中御外。前者即輔相主，今則奉主宣獻，面目一大顛倒矣。法子欲入靜，先調攝身心，自在安和，放下萬緣，一絲不掛。天心正位乎中，然後兩目垂簾，如奉聖旨，以召大臣，孰敢不至。次以二目內照坎宮，光華所到，真陽即出以應之。離外陽而內陰，乾體也。一陰入內而為主，隨物生心，順出流轉，今回光內照，不隨物生，陰氣即住，而光華注照，則純陽也。同類必親，故坎陽上騰，非坎陽也，仍是乾陽應乾陽耳。二物一遇，便紐結不散，絪緼活動，倏來倏去，倏浮倏沉，自己元宮中，恍如太虛無量，徧身輕妙欲騰，所謂雲滿千山也。次則來往無踪，浮沉無辨，脈住氣停，此則真交媾矣，所謂月涵萬水也。使其杳冥中，忽然天心一動，此則一陽來復，活子時也。然而此中消息要細說。3

「山本此下，載有王崑陽律師玄論。時為康熙戊辰秋，律師自北南來，館於杭城宗陽宮，靖菴隱真往謁，呈上此書，律師鄭重其儀，拜而閱之，曰：太上心傳備於此矣。是乃即世圓行之功法，而淑世功驗，亦於此下，不可偏在一身看。其大旨，微露在斡旋造化二句，雖無一字及普濟，而此章內功縝密之中，正陶冶全世功法，不言世而世在其中。行功至此章，身世方有真驗可得。二三子毋自歉，亦勿自恃，大行正有待也。乃命小子識之，今故附梓於後，後學者勉之。太定謹白。一得今按蔣本，此註不錄，謄本亦不載，律師謂行有待，信矣。」4

凡人一聽，耳目逐物而動，物去則已，此之動靜，全是民庶，而天君反隨之役，是嘗與鬼居矣。今令一動一靜，皆與人俱，人乃真人。即身中天君也。彼動即與之俱動，動則天根也；靜則與之俱靜，靜則月窟也；靜動無端，亦與之為靜動無端；休息上下，亦與之為休息上下，所謂天根月窟閑來往也。天心鎮靜，動違其時，則失之嫩；天心已動，而後動以應之，則失之老；天心一動，即以真意上升乾宮，而神光視頂，為導引焉，此動而應時者也。天心既升乾頂，游揚自得，忽而欲寂，急以真意引入黃庭，而目光視中黃神室焉，既而欲寂者，一念不生矣。視內者，忽忘其視矣，爾時身心，便當一場大放，萬緣泯迹，即我之神室鼎爐，亦不知在何所，欲覓己身，了不可得，此為天入地中，眾妙歸根之時也，即此便是凝神入氣穴。夫一回光也，始而散者欲斂，六用不行，此為涵養本原，添油接命也。既而斂者，自然優游，不費纖毫之力，此為安神祖竅，翕聚先天也。既而影響俱滅，寂然大定，此為蟄藏氣穴，眾妙歸根也。一節中具有三節，一節中具有九節，俱是後日發揮。今以一節中，具有三節言之，當其涵養而初靜也。翕聚亦為涵養，蟄藏亦為涵養，至後而涵養皆蟄藏矣。中一層可類推，不易處而處分矣，此為無形之竅，千處萬處一處也。不易時而時分焉，此為無候之時。元會運世一刻也。5

「謹按：無形之竅，玄竅是也。玄竅無處，三才盡在玄竅之中，何大何小，何遠何近，何人何物，何身何世之有分限哉！無候之候，活時是也，活時無候，萬古總在活時之中，何上元下元、春夏秋冬、子午卯酉、月日時刻之可執哉！然而欲開玄竅，須於活子活午者，動極而靜，靜極而動，竅之得體，蓋於此耳。何為活子？萬類無聲，一機時振，而無所向者是。何為活午？萬路齊開，一機時寂，而無所歸者是。蓋以竅無刻閉，機寂則現，機攪則隱，現則覺，隱則迷，覺則循真，迷則入惑。欲啟玄竅，絕無動運法，惟在寂體。是故智者，但自棲神虛無，氣機之動靜，含光視之而已。亦不須作意寂定於其間，故能無入而不自得，回光妙訣蓋如此。循是訣者，活子亦得，活午亦得，正子正午，或得或失，不出乎心。心為機所自出耳，是為正本清源之要旨。曰子曰午者，動與靜，陰與陽，乃於此別。而得有後先，有清濁，有老嫩，乃在一節之中具有九節焉。其說繁瑣，五種仙眷所自出，有非一言得了者。師故論云，俟後日發揮。」6

凡心非靜極，則不能動，動動忘動，非本體之動也。故曰感於物而動，性之欲也，若不感於物而動，即天地之動也。不以天之動對天之性，句落下說箇欲字，欲在有物也，此為出位之思，動而有動矣。一念不起，則正念乃生，此為真意。寂然大定中，而天機忽動，非無念之動乎，無為而為，即此意。詩首二句，全括金華作用。次二句是日月互體意，「六月」即離火也，「白雪飛」即離中真陰，將返乎坤也。「三更」即坎水也，「日輪」即坎中一陽將赫然而返乎乾也。取坎填離，即在其中。次二句說斗柄作用，升降全機，「水中」非坎乎？目為巽風，目光照入坎宮，攝召太陽之精是也。「天上」即乾宮，「遊歸食坤德」即神入照中，天入地中，養火也。末二句是指出訣中訣，訣中之訣，始終離不得，所謂洗心滌慮，為沐浴也。聖學以知止始，以止至善終，始乎無極，歸乎無極。佛以無住而生心，為一大藏教旨。吾道以「致虛」二字，完性命全功。總之三教不過一句，為出死入生之神丹。「神丹」維何？曰一切處無心而已。吾道最秘者沐浴，如此一部全功，不過「空心」二字，足以了之，今一言指破，省卻數十年參訪矣。7

子輩不明一節中具有三節，我以佛家「空、假、中」三觀為喻，三觀先空，看一切物皆空；次假，雖知其空，然不毀萬物，仍於空中建立一切事；既不毀萬物，而又不著萬物，此為中觀。當其修空觀時，亦知萬物不可毀，而又不著，此兼三觀也。然畢竟以看得空為得力，故修空觀。則空固空，假亦空，中亦空。修假觀，是用上得力居多，則假固假，空亦假，中亦假。中道時亦作空想，然不名為空而名為中矣。亦作假觀，然不名為假而名為中矣，至於中則不必言矣。吾雖有時單言離，有時兼說坎，究竟不曾移動一句。開口提云：樞機全在二目。所謂樞機者，用也，用即斡旋造化，非言造化止此也。六根七竅，悉是光明藏，豈取二目，而他概不問乎？用坎陽，仍用離光照攝，即此便明。朱子雲陽諱玄，育北宗派，嘗云：「瞎子不好修道，聾子不妨。」與吾言何異，特表其主輔輕重耳。日月原是一物，日中含真陰，是真月之精，月窟不在月而在日，所謂月之窟也，不然只須言月足矣。月中翕真陽，是真日之光，日光反在月中，所謂天之根也，不然只須言天足矣。一日一月，分開止是半箇，合來方成一箇全體。如一夫一婦，獨居不成家室，有夫有婦，方算得一家完全。然而物難喻道，夫婦分開，不失為兩人，日月分開，不成全體矣。知此則耳目猶是也。吾謂瞎子已無耳，聾子已無目，如此看來，說甚一物，說甚兩物，說甚六根，六根一根也。說甚七竅，七竅一竅也。吾言只透露其相通處，所以不見有兩，子輩專執其隔處，所以隨處換卻眼睛。

Here's the English translation of Chapter 8:

Chapter 8: The Secret of Carefree Wandering

The Patriarch said:

Jade Purity left behind the secret of carefree wandering,

Four characters concentrate the spirit, entering the qi aperture.

In the sixth month, suddenly see white snow flying,

At the third watch, again see the sun's wheel blazing.

From within water, blowing rises, borrowing the wind of Xun,

Wandering in the sky, returning to eat the virtue of Kun.

There's another phrase, profound within the profound,

The homeland of nothingness is the true abode.

This single regulated verse exhausts the mysteries. The essence of the Great Way is nothing more than the four characters "non-action in action". Because of non-action, one is not stuck in places or forms. Because of non-action in action, one does not fall into stubborn emptiness or dead void. The function is nothing beyond the one center, and the pivot mechanism is entirely in the two eyes. The two eyes are the handle of the Big Dipper, rotating creation and transformation, turning yin and yang. Its great medicine is, from beginning to end, gold within water. That is, lead within water. The previously mentioned "returning the light" refers to the initial mechanism, controlling the inside from the outside, that is, assisting to obtain the ruler. This is for middle and lower level practitioners, cultivating the lower two gates to penetrate the upper gate. Now the path is gradually becoming clear, the mechanism is becoming familiar. Heaven does not begrudge the Way, directly revealing the supreme principle. You all should keep it secret, keep it secret, strive for it, strive for it!

"Returning the light" is just a general term. As the practice advances one level, the light and splendor flourish one degree, and the method of returning becomes more marvelous. Before, it was controlling the inside from the outside; now it's residing in the center to govern the outside. Before, it was like ministers assisting the ruler; now it's like serving the ruler and presenting offerings. The appearance has completely reversed.

When you want to enter stillness, first regulate and collect your body and mind, be at ease and harmonious, let go of all conditions, not holding onto a single thread. The heart of heaven is positioned in the center, then lower the eyelids of both eyes, as if receiving a royal decree to summon great ministers - who would dare not come? Next, use the two eyes to inwardly illuminate the Palace of Kan (Water). Where the light reaches, true yang emerges to respond. Li (Fire) is outwardly yang and inwardly yin, it's the substance of Qian (Heaven). When one yin enters inside and becomes the ruler, it follows things and gives rise to mind, flowing outward in cycles. Now, returning the light to illuminate inwardly, not giving rise to mind following things, the yin energy stops, and as the light illuminates, it becomes pure yang. Like attracts like, so the yang of Kan rises up. It's not the yang of Kan, but still the yang of Qian responding to the yang of Qian. When these two meet, they immediately knot together and don't disperse. They move actively, coming and going, floating and sinking. In one's own original palace, it seems like boundless emptiness, the whole body feels light and wonderful, wanting to float up - this is called "clouds filling a thousand mountains". Next, coming and going leave no trace, floating and sinking cannot be distinguished, the pulse stops and the breath ceases - this is true intercourse, called "the moon containing ten thousand waters". If in this dim state, suddenly the heart of heaven moves, this is one yang returning, the living hour of zi (midnight).

However, the experiences within this need to be explained in detail.

[Note: Below this in the mountain version, there was a profound discussion by Rhythm Master Wang Kunyang. It was the autumn of the Wuchen year of the Kangxi era. The Rhythm Master came south from the north and stayed at the Zongyang Palace in Hangzhou. Jing'an Yinzhen went to visit him and presented this book. The Rhythm Master received it with great ceremony, bowed and read it, saying: "The heart transmission of the Most High is complete in this. This is the method of practice for immediate perfect practice in the world, and the efficacy for benefiting the world is also here. It cannot be viewed as solely for oneself. Its main idea is subtly revealed in the two sentences about rotating creation and transformation. Although there's not a single word about universal salvation, within the meticulous inner work of this chapter is exactly the method for refining the whole world. It doesn't speak of the world, yet the world is within it. When practicing to this chapter, there can be true verification for both self and world. You two or three should neither belittle yourselves nor be overconfident; great practice is just waiting. He then ordered me to record this, so I've attached it here for later students to strive for. Taiding respectfully states. I now note that in Jiang's version, this annotation is not recorded, and the copied version also doesn't include it. The Rhythm Master said that practice has its time; this is indeed true."]

For ordinary people, when they hear, their ears and eyes move following external things. When the things are gone, it stops. This movement and stillness are entirely of the common people, and the heavenly ruler reversely follows and serves them - this is living with ghosts. Now, let every movement and stillness be together with the person, and the person becomes a true person. This is the heavenly ruler within the body. When it moves, move with it - movement is the root of heaven. When it's still, be still with it - stillness is the cave of the moon. When there's no origin to movement or stillness, also be without origin in movement or stillness with it. When resting above or below, also rest above or below with it. This is called "the root of heaven and the cave of the moon come and go at leisure".

When the heart of heaven is calm, if you move against its time, you'll lose by being too young. If the heart of heaven has already moved, and you move after to respond, you'll lose by being too old. When the heart of heaven moves, immediately use true intention to ascend to the Palace of Qian, and use the divine light to look at the top of the head for guidance - this is moving in response to the right time. When the heart of heaven has ascended to the top of Qian, wandering freely, if it suddenly wants to be quiet, quickly use true intention to guide it into the Yellow Court, and use the light of the eyes to look at the divine chamber of the central yellow. When it wants to be quiet, not a single thought arises. When looking inward, suddenly forget that you're looking. At this time, body and mind should have a great release, all conditions disappear without a trace. Even your own divine chamber and furnace, you don't know where they are. If you want to find your own body, it cannot be found at all. This is heaven entering earth, the time when all wonders return to the root. This is exactly "concentrating the spirit, entering the qi aperture".

In one return of the light, at first what was scattered wants to gather, the six senses don't function - this is nourishing the original source, adding oil to continue life. Then, what has gathered naturally roams at ease, not using the slightest effort - this is calming the spirit in the ancestral aperture, gathering the pre-heaven. Then, both shadow and echo disappear, there is great stillness and stability - this is hibernating in the qi aperture, all wonders returning to the root. Within one section there are three sections, within one section there are nine sections, all of which will be elaborated in the future. Now speaking of the three sections within one section: when it's nourishing and first becoming still, gathering is also nourishing, hibernating is also nourishing. By the end, all nourishing becomes hibernating. The middle layer can be inferred similarly. It divides without changing place - this is the formless aperture, a thousand places and ten thousand places are one place. It divides time without changing time - this is the timeless time, a kalpa, a great kalpa, a world-cycle is in one moment.

[Note: Carefully consider: The formless aperture is the mysterious aperture. The mysterious aperture has no location, the Three Powers are all within the mysterious aperture. What is big or small, far or near, what person or thing, what self or world has any limit? The timeless time is the living time. Living time has no fixed periods, all of antiquity is within living time. What upper or lower yuan, spring, summer, autumn or winter, zi, wu, mao or you hour, month, day, hour or moment can be grasped? However, to open the mysterious aperture, one must be at the living zi or living wu hour - movement reaches its extreme and becomes stillness, stillness reaches its extreme and becomes movement. The aperture attains its substance just in this. What is the living zi hour? When all things are silent, one mechanism vibrates, but has nowhere to go. What is the living wu hour? When all paths are open, one mechanism becomes quiet, but has nowhere to return. Because the aperture is never closed, when the mechanism is quiet it appears, when the mechanism is disturbed it hides. When it appears there is awakening, when it hides there is delusion. Awakening follows truth, delusion enters confusion. To open the mysterious aperture, there is absolutely no method of moving or turning. It's only in the quiescent substance. Therefore, the wise simply dwell their spirit in emptiness, and silently observe the movement and stillness of the energy mechanism. There's also no need to intentionally become still and stable within it. Thus they can enter without effort and naturally attain. The marvelous secret of returning the light is like this. Following this secret, one can attain at the living zi hour or the living wu hour. At the exact zi or wu hour, one may attain or may fail, it doesn't go beyond the mind. The mind is where the mechanism originates. This is the essential principle of rectifying the foundation and clarifying the source. Speaking of zi and wu refers to movement and stillness, yin and yang being distinguished here. And there is sequence, clarity and turbidity, oldness and newness, which is how one section contains nine sections. The explanation is complex, giving rise to the five types of immortal karmic bonds, which cannot be explained in a single statement. Therefore the teacher said it will be elaborated in the future.]

If the mind is not extremely still, it cannot move. Moving and forgetting movement is not the movement of the original substance. Therefore it's said that being moved by things is the desire of nature. If one moves without being moved by things, this is the movement of heaven and earth. If you don't use the movement of heaven to correspond to the nature of heaven, a sentence falls and the word "desire" is spoken - desire is in having things. This is thoughts that have left their position, movement that has movement. When not a single thought arises, then right mindfulness is born - this is true intention. In great stillness and stability, when the mechanism of heaven suddenly moves, isn't this movement without thought? Non-action in action is exactly this meaning.

The first two lines of the poem fully encompass the function of the Golden Flower. The next two lines express the idea of the sun and moon mutually embodying each other. "Sixth month" is the fire of Li. "White snow flying" is the true yin within Li returning to Kun. "Third watch" is the water of Kan. "Sun's wheel" is the one yang within Kan blazingly returning to Qian. Taking from Kan to fill Li is right in this. The next two lines speak of the function of the handle of the Big Dipper, the whole mechanism of ascent and descent. "Within water" - isn't this Kan? The eyes are the wind of Xun. The light of the eyes illuminating into the Palace of Kan is attracting the essence of the great yang. "In the sky" is the Palace of Qian. "Wandering and returning to eat the virtue of Kun" means the spirit enters illumination, heaven enters earth, nourishing the fire. The last two lines point out the secret within the secret. The secret within the secret is what can never be separated from - what's called washing the heart and cleansing thoughts is bathing. The learning of the sages begins with knowing where to stop and ends with stopping at the highest good, beginning from the Infinite and returning to the Infinite. Buddhism uses "no abiding yet giving rise to mind" as the principle of its entire canon of teachings. Our Way uses the two characters "attaining emptiness" to complete the whole work of nature and life. In total, the three teachings are nothing more than one sentence, the divine elixir for exiting death and entering life. What is this "divine elixir"? It's simply having no mind in all places. The most secret part of our Way is bathing. This entire work of practice is nothing more than the two characters "empty mind", sufficient to complete it. Now with one word it's pointed out directly, saving decades of searching and visiting.

You all don't understand how one section contains three sections. I'll use Buddhism's three observations of emptiness, provisional existence, and the middle way as an analogy. Of the three observations, first is emptiness, seeing all things as empty. Next is provisional existence - although knowing they're empty, not destroying all things, still establishing all affairs within emptiness. Not destroying all things yet also not attaching to all things - this is the middle way observation. When practicing the emptiness observation, one also knows that all things cannot be destroyed, yet doesn't attach - this includes all three observations. However, ultimately seeing emptiness is considered most effective, so one practices the emptiness observation. Then emptiness is truly empty, provisional existence is also empty, the middle way is also empty. When practicing the provisional existence observation, its use is mostly effective, so provisional existence is truly provisional, emptiness is also provisional, the middle way is also provisional. When in the middle way, one also imagines emptiness, but it's not called emptiness but the middle way. One also observes provisional existence, but it's not called provisional existence but the middle way. As for the middle way itself, there's no need to speak of it.

Although I sometimes speak only of Li, sometimes including Kan, ultimately I've never moved from a single sentence. Opening my mouth I mention: the pivot mechanism is entirely in the two eyes. What's called the pivot mechanism is function, function is rotating creation and transformation - this doesn't mean creation and transformation stop here. The six sense organs and seven apertures are all treasuries of light - how could I take only the two eyes and not care about the others at all? Using the yang of Kan, still using the light of Li to illuminate and attract - this makes it clear. Master Zhu Yunyang (avoiding the character xuan) nurtured the Northern School lineage and once said: "The blind are not good at cultivating the Way, the deaf don't mind." How is this different from what I say? It just expresses the relative importance of主 (ruler) and 輔 (assistant).

The sun and moon are originally one thing. Within the sun is contained true yin - this is the essence of the true moon. The cave of the moon is not in the moon but in the sun. This is called the cave of the moon - otherwise it would be enough to just say "moon". Within the moon gathers true yang - this is the light of the true sun. The light of the sun is actually within the moon. This is called the root of heaven - otherwise it would be enough to just say "heaven". One sun and one moon, divided they are only half, combined they form one complete body. It's like one husband and one wife - living alone doesn't make a family, having both husband and wife can be counted as a complete family. However, it's difficult to use things to analogize the Way. Husband and wife divided don't cease to be two people, but the sun and moon divided don't form a complete body. Knowing this, then ears and eyes are still thus. I say the blind already have no ears, the deaf already have no eyes. Looking at it this way, what's there to say about one thing or two things? What's there to say about six sense organs? The six sense organs are one sense organ. What's there to say about seven apertures? The seven apertures are one aperture. My words only reveal where they interconnect, so I don't see two. You all focus only on where they're separated, so everywhere you change your eyes.

百日立基章第九2

祖師曰：《心印經》云：「迴風混合，百日功靈。」總之立基百日，方有真光。如子輩尚是目光，非神火也，非性光也，非慧智炬燭也。回之百日，則精氣自足，真陽自生，水中自有真火，以此持行，自然交媾，自然結胎，吾方在不識不知之天，而嬰兒已成矣。若略作意，便是外道。3

百日立基，非百日也。一日立基，非一日也。一息立基，非呼吸之謂也。息者自心也，自心為息，元神也，元氣也，元精也。升降離合，悉從心起，有無虛寔，咸在念中。一息一生持，何止百日，然百日亦一息也。4

百日只在得力，晝中得力，夜中受用，夜中得力，晝中受用。5

百日立基，玉旨也。上真言語，無不與人身應。真師言語，無不與學人應。此是玄中之玄，不可解者也。見性乃知，所以學人，必求真師授記，任性發出，一一皆驗。

Here's the English translation of Chapter 9:

Chapter 9: Establishing the Foundation in a Hundred Days

The Patriarch said: The Heart Seal Scripture says: "When the returning wind mixes and combines, a hundred days of practice becomes effective." In general, it takes a hundred days to establish the foundation before there is true light. What you all have now is still the light of the eyes, not the divine fire, not the light of nature, not the torch of wisdom. After returning for a hundred days, essence and energy will naturally be sufficient, true yang will naturally be generated, within water there will naturally be true fire. By maintaining this practice, there will naturally be intercourse, naturally form an embryo. While I am still in the heaven of not knowing and not understanding, the infant has already formed. If you make even a slight intentional effort, it becomes an outside path.

The hundred days of establishing the foundation is not literally a hundred days. One day of establishing the foundation is not literally one day. One breath of establishing the foundation is not referring to inhalation and exhalation. Breath is the self-mind; the self-mind as breath is the original spirit, the original energy, the original essence. Ascent and descent, separation and union all arise from the mind. Existence and non-existence, emptiness and fullness are all within thought. Maintaining for one breath or one lifetime, how could it be limited to a hundred days? Yet a hundred days is also one breath.

The hundred days is about gaining power. Gaining power during the day, using it at night; gaining power at night, using it during the day.

Establishing the foundation in a hundred days is the jade decree. The words of the highest immortals all correspond to the human body. The words of true teachers all correspond to the practitioners. This is the profound within the profound, which cannot be explained. Only by seeing one's nature can one know. Therefore, practitioners must seek true teachers for prediction and instruction. When one follows one's nature, everything will be verified one by one.

性光識光章第十2

祖師曰：回光法，原道行止坐臥，只要自得機竅。吾前開示云：「虛室生白」，光非白也。但有一說，初未見光時，此為效驗，若見為光，而有意著之，即落意識，非性光也。子不管他有光無光，只要無念生念。何謂無念？千休千處得；何為生念？一念一生持。此念乃正念，與平日念不同。今心為念，念者，現在心也。此心即光即藥。凡人視物，任眼睛一照去，不及分別，此為性光，如鏡之無心而照也，如水之無心而鑑也。少頃，即為「識光」，以其分別也。鏡有影，已無鏡矣；水有象，已非水矣。光有識，尚何光哉！3

子輩初則「性光」，轉念則識，識起而光杳不可覓，非無光也，光已為識矣。黃帝曰：「聲動不生聲而生響」，即此義也。《楞嚴推勘入門》曰：「不在塵，不在識，惟選根」，此則何意？塵是外物，所謂器界也。與吾了不相涉，逐物則認物為己。物必有還，通還戶牖，明還日月，將他為自，終非吾有。至於不汝還者，非汝而誰。明還日月，見日月之明無還也。天有無日月之時，人無有無見日月之性。若然，則分別日月者，還可與為吾有耶。不知因明暗而分別者，當明暗兩忘之時，分別何在？故亦有還，此為內塵也。惟見性無還，見見之時，見非是見，則見性亦還矣。還者還其識流轉之見性，即阿難使汝流轉，心目為咎也。初言八還上七者，皆明其一一有還，姑留見性，以為阿難拄杖。究竟見性既帶八識，非真不還也。最後並此一破，方為真見性，真不還矣。子等回光，正回其最初不還之光，故一毫識念用不著。使汝流轉者，惟此六根，使汝成菩提者，亦惟此六根。而塵與識皆不用，非用根也，用其根中之性耳。今不墮識回光，則用根中之元性，落識而回光，則用根中之識性，毫釐之辨，乃在此也。4

用心即為識光，放下乃為性光。毫釐千里，不可不辨。識不斷，則神不生；心不空，則丹不結。5

心靜則丹，心空即藥。不著一物，是名心靜，不留一物，是名心空。空見為空，空猶未空，空忘其空，斯為真空。

Here's the English translation of Chapter 10:

Chapter 10: The Light of Nature and the Light of Consciousness

The Patriarch said: The method of returning the light originally applies to walking, standing, sitting, and lying down - you just need to find the right mechanism for yourself. I previously revealed: "The empty room produces whiteness," but light is not white. There's one thing to say: before you've seen the light, this is a sign of effectiveness. If you see it as light and intentionally focus on it, you fall into conscious awareness, and it's not the light of nature. Don't worry about whether there's light or not, just focus on producing thoughts from no-thought. What is no-thought? A thousand rests in a thousand places. What is producing thoughts? One thought maintained for one lifetime. This thought is right mindfulness, different from ordinary thoughts. Now the mind becomes thought, and thought is the present mind. This mind is light, is medicine. When ordinary people look at things, they just let their eyes illuminate without discrimination - this is the light of nature, like a mirror reflecting without mind, like water reflecting without mind. After a moment, it becomes the "light of consciousness" because of discrimination. When the mirror has an image, it's no longer a mirror; when water has a reflection, it's no longer water. When light has consciousness, how can it still be light?

At first, you all have the "light of nature," but as thoughts turn, it becomes consciousness. When consciousness arises, the light becomes elusive and can't be found - it's not that there's no light, but the light has already become consciousness. The Yellow Emperor said: "Sound and movement don't produce sound but produce echo" - this is the same meaning. The "Shurangama Sutra's Investigation for Entry" says: "Not in dust, not in consciousness, only select the root" - what does this mean? Dust refers to external things, the so-called realm of objects. It has nothing to do with us, but chasing after objects means mistaking objects for oneself. Objects must have a return - windows return openings, brightness returns to sun and moon. Taking what belongs to others as one's own will never truly be ours. As for what doesn't return to you, if not you, then who? Brightness returns to sun and moon, seeing that the brightness of sun and moon doesn't return. There are times when the sky has no sun or moon, but people never lack the nature of seeing sun and moon. If so, can that which discriminates sun and moon be taken as our own? Not knowing that discrimination arises due to light and darkness, when both light and darkness are forgotten, where is discrimination? Therefore, it also returns - this is inner dust. Only seeing nature doesn't return. At the time of seeing seeing, seeing is not seeing, then even seeing nature returns. What returns is the seeing nature of consciousness flowing and turning, that is, Ananda using your flowing and turning, with mind and eyes as the culprit. Initially speaking of eight returns with seven above, all clarify that each one returns, temporarily retaining seeing nature as Ananda's walking stick. Ultimately, since seeing nature still carries the eighth consciousness, it's not truly non-returning. Finally breaking even this one, then it's true seeing nature, truly non-returning. When you return the light, you're returning to that very first non-returning light, so not even a hair of conscious thought is used. What makes you flow and turn are just these six sense roots, and what makes you achieve bodhi are also just these six sense roots. Both dust and consciousness are not used - it's not using the roots, but using the nature within the roots. Now, not falling into consciousness and returning the light is using the original nature within the roots. Falling into consciousness and returning the light is using the conscious nature within the roots. The distinction of a hair's breadth lies here.

Using the mind is the light of consciousness, letting go is the light of nature. The difference of a hair's breadth is like a thousand miles - it must be distinguished. If consciousness is not cut off, then spirit is not born; if the mind is not empty, then the elixir does not form.

When the mind is still, there is elixir; when the mind is empty, there is medicine. Not attaching to a single thing is called a still mind; not retaining a single thing is called an empty mind. Seeing emptiness as empty, emptiness is not yet empty; forgetting emptiness itself, this is true emptiness.

坎離交媾章第十一2

祖師曰：凡漏泄精神，動而交物者，皆離也。凡收轉神識，靜而中涵者，皆坎也。七竅之外走者為離，七竅之內返者為坎。一陰主於逐色隨聲，一陽主於返聞收見。坎離即陰陽，陰陽即性命，性命即身心，身心即神炁。一自斂息，精神不為境緣流轉，即是真交。而沉默趺坐時，又無論矣。

Here's the English translation of Chapter 11:

Chapter 11: The Intercourse of Kan and Li

The Patriarch said: All leakage of spirit and energy, moving and interacting with things, is Li. All gathering and turning of spirit and consciousness, being still and containing within, is Kan. That which runs out through the seven apertures is Li; that which returns inward through the seven apertures is Kan. One yin is in charge of chasing after colors and following sounds; one yang is in charge of returning hearing and gathering sight. Kan and Li are yin and yang; yin and yang are nature and life; nature and life are body and mind; body and mind are spirit and qi. Once you gather your breath, spirit and energy no longer flow and turn due to external conditions - this is true intercourse. And when sitting in silent meditation, there's no need to discuss further.

週天章第十二2

祖師曰：週天非以氣作主，以心到為妙訣。若畢竟如何週天，是助長也，無心而守，無意而行。仰觀乎天，三百六十五度，刻刻變遷，而斗樞終古不移。蔣本謄本俱作斗柄。錢恬齋方伯藏本作北辰，朱石君中堂佩本亦作北辰，而註載當從龍嶠本作斗樞。其下有註曰：斗樞，即北斗第三祿存星君，德合北極辰星，辰星者，鎮星也，動而不出其極者，故北斗祿存星君亦自終古不移其處，斗為天心蓋以此。邵子詩曰：冬至子之半，天心無改移。以其定若樞然，故曰斗樞。况按是書出自龍嶠山房，世本不足據云。可見是書，都中自有陶本可採，蔣侍郎何故不之採？想必悞於王和尚也。吾心亦猶是也。心即斗樞，氣即羣星。吾身之氣，四肢百骸，原是貫通，不要十分著力。於此煅煉識神，斷除妄見，然後藥生，藥非有形之物，此性光也。而即先天之真炁，然必於大定後方見，並無採法，言採者大謬矣。見之既久，心地光明，自然心空漏盡，解脫塵海。若今日龍虎，明日水火，終成妄想。吾昔受火龍真人口訣如是，不知丹書所說更何如也。3

一日有一週天，一刻有一週天，坎離交處，便是一週。我之交，即天之回旋也。未能休歇，所以有交之時，即有不交之時。然天之回旋，未嘗少息。果能陰陽交泰，大地陽和，我之中宮正位，萬物一時暢遂，即丹經沐浴法也。非大週天而何？石菴氏曰：居中有話，莫小用了。□今世本皆失採入。此中火候，寔寔有大小不同，究竟無大小可別。石菴氏曰：吾輩可以悟矣，小就惜哉！到得工夫自然，不知坎離為何物，天地為何等，孰為交，孰為一週兩週，何處覓大小之分別耶？總之一身旋運難真。不真，見得極大亦小，真則一迴旋，天地萬物，悉與之迴旋，即在方寸處，極小亦為極大。故金丹火候，全要行歸自然。不自然，天地自還天地，萬物各歸萬物。若欲強之使合，終不能合。即如天時亢旱，陰陽不和。乾坤未嘗一日不週，然終見得有多少不自然處。我能轉運陰陽，調攝自然，一時雲蒸雨降，草木酣適，山河流暢，縱有乖戾，亦覺頓釋，此即大周天也。4

「不可無此棒喝。不真即妄，毫釐而億萬億也。治身得真，醫世在其中矣。寂而體之，祖即以天時驗內功，旨哉旨哉。」5

問：活子時其妙，必認定正子時，似著相？曰：不著相。不指明正子時，何從而識活子時，既識得活子時，確然又有正子時，是一是二，非正非活，總要人看得真，一真則無不正，無不活矣。見得不真，何者為活，何者為正耶。即如活子時，是時時見得的。畢竟到正子時，志氣清明，活子時愈覺發現。若未識得活的，且只向正的時候驗取，則正者現前，活者無不神妙矣。

Here's the English translation of Chapter 12:

Chapter 12: The Microcosmic Orbit

The Patriarch said: In the microcosmic orbit, using qi as the main focus is not as marvelous as using the mind to reach. If you're constantly wondering how to complete the orbit, that's forcing growth. Practice without mind and maintain without intention. Look up and observe the sky: in its 365 degrees, it changes moment by moment, yet the pivot of the Big Dipper has never moved since ancient times.

[Note: Jiang's version and the copied version both use "handle of the Big Dipper". Qian Tianzhai's version uses "North Star", and Zhu Shijun's version also uses "North Star", but notes that it should follow the Dragon Peak version which uses "pivot of the Big Dipper". Below there's a note saying: The pivot of the Big Dipper refers to the third star of the Northern Dipper, the Star Lord of Blessings and Longevity, whose virtue aligns with the North Pole Star. The Pole Star is the fixed star that moves without leaving its extreme point, so the Star Lord of Blessings and Longevity of the Northern Dipper also has never moved from its place since ancient times. This is why the Dipper is considered the heart of heaven. Shao Zi's poem says: "At the middle of the zi hour of the winter solstice, the heart of heaven does not change or move." Because it's as fixed as a pivot, it's called the pivot of the Dipper. Moreover, this book originates from the Dragon Peak Mountain House, so worldly versions are not reliable. It can be seen that there are Tao versions of this book available in the capital that can be consulted. Why didn't Minister Jiang consult them? It must have been a mistake by Monk Wang.]

Our mind is also like this. The mind is the pivot of the Dipper, and qi is like the stars. The qi in our body, in the four limbs and hundred bones, is originally interconnected - there's no need to exert too much effort. Here, refine the conscious spirit, cut off deluded views, and then the medicine is produced. The medicine is not a physical thing - it is the light of nature, which is the true qi of the pre-heaven. However, it can only be seen after great stability is achieved. There is no method of gathering - those who speak of gathering are greatly mistaken. After seeing it for a long time, the mind-ground becomes bright, and naturally the mind becomes empty and all leaks are exhausted, liberating one from the sea of dust. If today you focus on dragon and tiger, tomorrow on water and fire, it will end up as delusion. I once received this oral instruction from the True Person of the Fire Dragon - I don't know how it compares to what is said in the elixir books.

There is one microcosmic orbit in a day, one microcosmic orbit in a moment. Where Kan and Li intersect is one orbit. My intersection is the rotation of heaven. Because we cannot yet rest completely, there are times of intersection and times of non-intersection. However, the rotation of heaven never ceases for a moment. If yin and yang can truly interact in harmony, the great earth will be filled with yang harmony, my central palace will be in the right position, and all things will flourish at once - this is the bathing method of the elixir classics. What else could be the great microcosmic orbit?

[Shi'an said: There's a story in the center, don't use it small. □ Now all worldly versions have failed to include this.] Within this, the fire phases truly have differences between large and small, but ultimately there is no distinction between large and small. [Shi'an said: We can understand now, it would be a pity to make it small!] When the practice becomes natural, one doesn't know what Kan and Li are, what heaven and earth are, what is intersection, what is one orbit or two orbits - where can one find distinctions between large and small? In general, it's difficult for the rotation of one's body to be true. If it's not true, even seeing something extremely large is small. If it's true, then in one rotation, heaven and earth and all things rotate with it. Even in a small space, the extremely small becomes extremely large. Therefore, the fire phases of the golden elixir entirely require practice to return to naturalness. If it's not natural, heaven and earth return to being heaven and earth, and all things return to being all things. If you try to force them to unite, they will never unite. It's like when there's a drought and yin and yang are not in harmony. Heaven and earth have never stopped their daily rotation, yet we still see many unnatural aspects. If I can turn yin and yang, regulate and harmonize naturally, then suddenly clouds will form and rain will fall, plants and trees will flourish comfortably, mountains and rivers will flow smoothly. Even if there are discordant elements, they will feel immediately resolved - this is the great microcosmic orbit.

[Note: This wake-up call cannot be omitted. If it's not true, it's false, and a hair's breadth becomes billions and billions. When one truly cultivates the body, curing the world is within it. Quietly embody it - the Patriarch uses the seasons to verify inner work. How profound, how profound!]

Question: The marvel of the living zi hour seems to require recognizing the exact zi hour - isn't this attaching to form? 

Answer: It's not attaching to form. Without pointing out the exact zi hour, how can one recognize the living zi hour? Once you recognize the living zi hour, there is indeed also an exact zi hour. Are they one or two? Neither exact nor living - it all requires people to see truly. When one sees truly, there is nothing that is not exact, nothing that is not living. If one doesn't see truly, which is living and which is exact? For example, the living zi hour can be seen at all times. But when it comes to the exact zi hour, the will and qi are clear and bright, and the living zi hour feels even more manifested. If you haven't yet recognized the living one, then just verify it at the exact time. When the exact is present, the living will be entirely marvelous.

勸世歌章第十三2

祖師曰： 吾因度世丹衷熱，不惜婆心并饒舌。 世尊亦為大因緣，直指生死真可惜。 老君也患有吾身，傳示谷神人不識。 吾今略說尋真路：黃中通理載大易， 正位居體是玄關，子午中間堪定息。 光回祖竅萬神安，藥產川源一炁出。 透幙變化有金光，一輪紅日常赫赫。 世人錯認坎離精，搬運心腎成間隔。 如何人道合天心，天若符兮道自合。 萬緣放下毫不起，此是先天真無極。 太虛穆穆朕兆捐，性命關頭忘意識。 意識忘後見本真，水清珠見玄難測。 無始煩障一旦空，玉清降下九龍冊。 步霄漢兮登天闕，掌風霆兮驅霹靂。 凝神定息是初機，退藏密地是常寂。3

吾昔度張珍奴二詞，會有宗旨。「子後午前」非時也，坎離耳。「定息」者，息息歸根，中黃也。坐者，心不動也。夾脊者，非背上輪子，乃直透玉淸大路也。雙關者，此處有難言。忌忘神守，而貴虛寂與無。所守，守此義也。液於是化，血於是成。而後於是返先天，氣於是返神，神於是還虛，虛於是合道，道於是圓志，志於是滿願。訣不勝述，此處是也。此十三句惟我宗壇遣冊有之。至如地雷震動由頭者，眞氣生也。黃芽出土者，眞藥生也。而基皆築於神守雙關也。此一句亦惟宗壇遣冊有之。小小二段，已盡修行大路，明此可不惑於人言。4

昔夫子與顏子登太山頂，望吳門白馬，顏子見為疋練，太用眼力，神光走落，故致蚤死。回光可不勉哉！5

回光在純心行去，只將真息凝照於中宮，久之自然通靈達變也。總是心靜氣定為基，心忘氣凝為效，氣息心空為丹成，心氣渾一為溫養，明心見性為了道。子輩各宜勉力行去，錯過光陰可惜也。七子勉之！一日不行，一日即鬼也。一息行此，一息真仙也。參贊化育，其基於此。七子勉之！6

呂祖師先天虛無太乙金華宗旨終

Here's the English translation of the final Chapter 13:

Chapter 13: Song Exhorting the World

The Patriarch said:

My heart burns with desire to save the world,

I spare no motherly care and am not afraid to talk too much.

The World-Honored One also came for a great cause,

Directly pointing out that life and death are truly regrettable.

Laozi also worried about having this body,

Transmitting teachings about the Valley Spirit that people don't understand.

I'll now briefly explain the path to seeking truth:

The central yellow pervades principle, as recorded in the Great Yi,

The correct position residing in the body is the mysterious pass,

Between zi and wu hours is suitable for stabilizing the breath.

Light returns to the ancestral aperture, myriad spirits are at peace,

Medicine is produced at the river source, one qi emerges.

Penetrating the screen, there are transformations with golden light,

One wheel of the red sun always blazes brightly.

People in the world mistakenly recognize the essence of Kan and Li,

Moving between heart and kidneys creates separation.

How can the human way unite with the heart of heaven?

If heaven agrees, then the Way naturally unites.

Let go of myriad conditions, not a hair arises,

This is the true Infinite of the pre-heaven.

The great void is silent, signs and omens are abandoned,

At the crucial point of nature and life, forget consciousness.

After forgetting consciousness, see the original truth,

Water clears and the pearl appears, the profound is hard to fathom.

Beginningless afflictions are suddenly empty,

The Jade Purity sends down the nine dragon tally.

Step into the Milky Way and ascend to the heavenly palace,

Control wind and thunder, and drive lightning.

Concentrating spirit and stabilizing breath is the initial mechanism,

Retreating and hiding in a secret place is constant tranquility.

When I previously saved Zhang Zhennu with two lyrics, they contained the essential principle. "Before zi and after wu" is not about time, but about Kan and Li. "Stabilizing breath" means each breath returns to the root, the central yellow. "Sitting" means the heart doesn't move. "Along the spine" is not about the wheel on the back, but directly penetrating the great road to Jade Purity. "Double gate" - this place is difficult to speak about. Avoid forgetting spirit-guarding, and value emptiness, tranquility, and nothingness. What is guarded is guarding this meaning. Fluids then transform, blood then forms. And then one returns to pre-heaven, qi returns to spirit, spirit returns to emptiness, emptiness unites with the Way, the Way fulfills the will, the will fulfills wishes. The secrets are too numerous to fully explain, but this is the place. These thirteen sentences are only found in our sect's altar dispatch book. As for "earth thunder shakes from the head", this is true qi being born. "Yellow sprout emerges from the earth", this is true medicine being produced. And the foundation is all built on spirit-guarding at the double gate. This sentence is also only found in the sect's altar dispatch book. These two small sections already exhaust the great path of cultivation. Understanding this, one need not be confused by others' words.

In the past, when Confucius and Yan Hui climbed to the top of Mount Tai and looked towards Wu Gate's white horse, Yan Hui saw it as a bolt of silk. He used too much eye power, his spirit light fell away, thus causing his early death. How can one not strive to return the light!

Returning the light is about practicing with a pure heart, just condensing and illuminating true breath in the central palace. After a long time, it will naturally become spiritually penetrating and able to transform. It's all based on a calm mind and stable qi, forgetting the mind and condensing qi for effect, empty mind and congealed breath for forming the elixir, mind and qi merged as one for nurturing, enlightening the mind and seeing nature for completing the Way. You all should each strive to practice, it would be a pity to waste time. Seven disciples, strive for it! One day without practice is one day of being a ghost. One breath of this practice is one breath of being a true immortal. Participating in creation and nurturing has its foundation in this. Seven disciples, strive for it!

End of Patriarch Lü's Principle of the Golden Flower of the Supreme Unity Primordial Void

Review of this text

This text, known as "The Secret of the Golden Flower" or "The Principle of the Golden Flower," is a Taoist treatise on meditation and spiritual cultivation. It was purportedly transmitted by the Taoist master Lü Dongbin and consists of 13 chapters.

The core teaching revolves around the practice of "returning the light," a meditative technique aimed at realizing one's true nature and achieving spiritual immortality. This practice involves turning one's attention inward, focusing on the "light" of consciousness, and cultivating internal energy (qi).

Key concepts include:

1. The distinction between the "light of nature" and the "light of consciousness"

2. The importance of balancing and integrating yin and yang energies (symbolized by Kan and Li trigrams)

3. The microcosmic orbit (circulation of energy through the body)

4. The formation of the "golden flower" or "spiritual embryo"

5. The concept of "non-action in action" (wu wei)

The text emphasizes the importance of natural, effortless practice and warns against forced or mechanical approaches. It describes various stages of spiritual development, potential pitfalls, and signs of progress.

The treatise also touches on the integration of Taoist, Buddhist, and Confucian ideas, reflecting the syncretic nature of Chinese spiritual traditions. It uses rich metaphorical language and alchemical terminology to convey its teachings.

Throughout the text, there's a focus on the ultimate goal of transcending ordinary consciousness, achieving union with the Tao, and realizing one's true nature. The final chapter includes a poetic exhortation to practice diligently and not waste the opportunity for spiritual cultivation.

This work has been influential in both Taoist inner alchemy and Chan (Zen) Buddhist traditions, and continues to be studied by those interested in Eastern spirituality and meditation practices.

天人合一

Harmony between Man and Nature

一个禅宗故事很好地说明了这种双重困境，也说明了独特的解决办法。一位禅师对他的学生说：“如果你说这根棍子是真的，我就打你。如果你说这根棍子不是真的，我就打你。如果你什么都不说，我就打你。”似乎没有出路。然而，一位学生通过改变沟通水平找到了解决办法。他走到老师面前，抓住棍子，把它折断了。

A Zen story is a good illustration of the double bind and also of a unique solution. A Zen master says to his pupils: "If you say this stick is real, I will beat you. If you say this stick is not real, I will beat you. If you say nothing, I will beat you." There seems to be no way out. One pupil, however, found a solution by changing the level of communication. He walked up to the teacher, grabbed the stick, and broke it.

“ 我 “

This is the ending to a book named "The book on the taboo against knowing who you are". This tries to explain an interesting approach to dealing with this double bind we often see in society. 

https://terebess.hu/english/AlanWatts-On%20The%20Taboo%20Against%20Knowing%20Who%20You%20Are.pdf

What do you think about these statements?   

“This is so obvious, but our block against seeing it is the ingrained and compelling myth that the "I" comes into this world, or is thrown out from it, in such a way as to have no essential connection with it. Thus we do not trust the universe to repeat what it has already done—to "I" itself again and again. We see it as an eternal arena in which the individual is no more than a temporary stranger—a visitor who hardly belongs—for the thin ray of consciousness does not shine upon its own source. In looking out upon the world, we forget that the world is looking at itself—through our eyes and IT's. Now you know—even if it takes you some time to do a double-take and get the full impact. It may not be easy to recover from the many generations through which the fathers have knocked down the children, like dominoes, saying "Don't you dare think that thought! You're just a little upstart, just a creature, and you had better learn your place." On the contrary, you're IT. But perhaps the fathers were unwittingly trying to tell the children that IT plays IT cool. You don't come on (that is, on stage) like IT because you really are IT, and the point of the stage is to show on, not to show off. To come on like IT—to play at being God—is to play the Self as a role, which is just what it isn't. When IT plays, it plays at being everything else.”

AI responds:

This passage from Alan Watts' "The Book: On the Taboo Against Knowing Who You Are" presents a profound and thought-provoking perspective on human existence and consciousness. Let's break down the key ideas and consider their implications:

1. The Myth of Separation:

Watts challenges the deeply ingrained belief that the individual "I" is separate from the universe. This myth of separation is at the root of many existential anxieties and societal double binds.

2. The Universe Experiencing Itself:

The central idea is that consciousness, or the "I," is not something separate from the universe, but rather the universe experiencing itself. As Watts puts it, "In looking out upon the world, we forget that the world is looking at itself—through our eyes and IT's."

3. Generational Suppression:

Watts points out how this understanding has been suppressed across generations, with authority figures discouraging such thoughts to maintain a hierarchical view of existence.

4. The Paradox of Being "IT":

There's a paradox in recognizing oneself as "IT" (essentially, as the universe or ultimate reality). The realization should lead not to grandiosity but to a kind of cosmic humility.

5. The Play of Existence:

Watts suggests that the universe (IT) plays at being everything else, implying that diversity and individuality are expressions of a unified whole.

Thoughts on these statements:

1. Paradigm Shift: This perspective offers a radical shift from the typical Western view of individuality and could potentially resolve many double binds rooted in the illusion of separation.

2. Psychological Impact: Embracing this view could profoundly affect one's sense of self, potentially alleviating existential anxiety and fostering a deeper connection with the world.

3. Ethical Implications: If we see ourselves as expressions of the universe rather than separate entities, it could lead to more compassionate and interconnected societies.

4. Cognitive Challenge: This concept challenges our usual way of thinking and perceiving reality, which makes it both powerful and difficult to fully internalize.

5. Scientific Parallels: Interestingly, some interpretations of quantum physics align with this perspective, suggesting a fundamental interconnectedness of all things.

6. Cultural Bridge: This view bears similarities to concepts in Eastern philosophies like Advaita Vedanta or Buddhist non-dualism, potentially offering a bridge between Eastern and Western thought.

7. Practical Application: While profound, the challenge lies in translating this understanding into daily life and societal structures that are largely built on the assumption of separateness.

In conclusion, Watts' perspective offers a potential resolution to many double binds by fundamentally changing our perception of self and reality. It suggests that many of our conflicts and anxieties arise from a misunderstanding of our true nature. However, fully grasping and implementing this view requires a significant shift in consciousness, which is both its greatest promise and its greatest challenge.

“ me “ responds:

Tell me more about this statement you made. The Paradox of Being "IT": There's a paradox in recognizing oneself as "IT" (essentially, as the universe or ultimate reality). The realization should lead not to grandiosity but to a kind of cosmic humility.

AI responds:

The paradox of being "IT" is a fascinating and nuanced concept that lies at the heart of many spiritual and philosophical traditions. Let's explore this idea more deeply:

1. The Paradox Explained:

The paradox arises from the tension between two seemingly contradictory ideas:

   a) You are the ultimate reality, the universe experiencing itself.

   b) This realization should lead to humility rather than ego inflation.

2. Grandiosity vs. Humility:

   - The trap of grandiosity: Upon realizing one's identity with the ultimate reality, there's a risk of the ego co-opting this insight. This could lead to an inflated sense of self-importance or a god complex.

   - The path to humility: Paradoxically, truly understanding one's nature as "IT" dissolves the individual ego rather than inflating it.

3. The Dissolution of Separateness:

   - Recognizing oneself as "IT" means recognizing that everyone and everything else is also "IT."

   - This realization erodes the boundaries between self and other, leading to a more expansive, less self-centered perspective.

4. Cosmic Humility:

   - This form of humility comes from recognizing one's simultaneoush insignificance and significance in the grand scheme of things.

   - It's the humility of a wave realizing it's the ocean – both tiny in comparison to the whole, yet intrinsically part of that vastness.

5. The Role of Ego:

   - The ego, which normally strives to separate and elevate itself, is revealed as just another expression of the universal "IT."

   - This doesn't negate the ego's functional role but puts it in a broader context.

6. Implications for Behavior:

   - This understanding ideally leads to acting with both confidence and humility.

   - There's confidence in one's inherent connection to everything, but humility in recognizing this connection in all beings.

7. The Challenge of Integration:

   - The difficulty lies in fully integrating this understanding into one's lived experience.

   - It's one thing to intellectually grasp this concept, another to embody it consistently.

8. Cultural and Historical Context:

   - Many mystical traditions speak of this paradox:

     - The Hindu concept of "Tat Tvam Asi" (Thou Art That)

     - The Buddhist idea of "Anatta" (No-self) coexisting with Buddha-nature

     - Christian mystics speaking of union with God while emphasizing humility

9. Practical Manifestations:

   - In daily life, this paradox might manifest as:

     - Taking oneself less seriously while treating life with profound respect

     - Acting decisively but without attachment to outcomes

     - Feeling deeply connected to others without losing one's unique perspective

10. The Ongoing Journey:

    - This paradox is not something to be "solved" but lived with and continually explored.

    - It often involves cycles of realization, forgetting, and remembering again.

In essence, the paradox of being "IT" invites us to hold a both/and perspective rather than an either/or view of existence. It suggests that true self-realization leads not to an inflated ego, but to a profound sense of unity and humility in the face of the vast, interconnected nature of reality. This understanding can potentially transform how we relate to ourselves, others, and the world at large.

Double-Bind Solution

In the mirror of existence, I glimpse the void,

A wave is the ocean, but isn’t.

"I am IT," whispers the soul, a truth so frail,

Yet in this cosmic dance, 

how small “I” be,

 but large is “we”.

“I” dissolves into ‘We”.,

As self expands to touch all that was, is, will be.

In unity's embrace, ego loses the fight,

Paradox resolved: I'm everything, yet not even me.

   双重束缚的解决

在存在之镜中，

我瞥见虚空，

浪花即是海洋，

却又不是。

"我是万物"，灵魂低语，真理如此脆弱，

然而在这宇宙之舞中，

"我"是如此渺小，

而"我们"却如此宏大。

"我"融化为"我们"，

当自我扩展触及所有过去，现在，未来。

在合一的拥抱中，

自我败下阵来，

悖论解开：

我即是一切，

却连我都不是。

Waltzing with Unity

In the face of "do" yet "cannot do,"

The self dissolves, view the grander view.

No action needed, no task undone,

For "I" and "other" are truly one.

The bind unravels in cosmic space,

Where all is motion, yet in stillness we find grace.

In doing nothing, all is achieved,

Unity's wisdom, paradox relieved.

与团结共舞

面对“能做”却“不能做”的现实，

自我消解，放眼更广阔的视野。

无需采取行动，无需放弃任何任务，

因为“我”和“他人”是真正的一体。

宇宙空间中的束缚解开，

一切都在运动，但在静止中我们找到了优雅。

无所作为，万事皆成，

团结的智慧，矛盾得到缓解。

团结之舞

面对“能做到”却“不能做到”的现实，

和衷共济，更宏大的视野随之而来。

自然而然，事半功倍。

因为“我”和“他人”是真正的一体。

束缚在宇宙中解开，

一切都在运动，但静止却优雅。

无所作为，万事皆成，

一体的智慧，矛盾涣然冰释。

Dance of Unity

Faced with the reality of "can do" but "can't do",

work together, and a broader vision will follow.

Naturally, you can achieve twice the result with half the effort.

Because "I" and "others" are truly one.

Boundaries are untied in the universe,

Everything is in motion, but stillness is elegant.

Do nothing, and everything will be accomplished,

The wisdom of oneness, contradictions are resolved.

Here are my thoughts on how "you" or "I" solve the double bind situation. If someone says, "I need you to do this task" but at the same time prevents you from doing the task, you solve this by understanding that "you" are part of a larger whole. "You" complete the task by doing nothing and allowing the task to be completed by "others" because you are them and they are you.

Resolving the paradox: By understanding that "you are them and they are you," you're resolving the paradox at the heart of many double binds - the conflict between individual responsibility and external constraints.

It suggests that by expanding our sense of self to include the entire system in which we operate, we can transcend apparent contradictions and find resolution in unity. This approach doesn't just solve the immediate double bind; it potentially dissolves the very conditions that create double binds in the first place. By recognizing our interconnectedness, we move beyond the limitations of individual action and responsibility into a more holistic understanding of cause and effect.

You're reframing what it means to "complete" a task. Instead of direct personal action, completion comes through the interconnected web of all beings which 'you' actually are.

陽子居見老聃曰：「有人於此，嚮疾強梁，物徹疏明，學道不倦。如是者，可比明王乎？」老聃曰：「是於聖人也，胥易技係，勞形怵心者也。且也虎豹之文來田，猿狙之便、執嫠之狗來藉。如是者，可比明王乎？」陽子居蹴然曰：「敢問明王之治。」老聃曰：「明王之治，功蓋天下而似不自己，化貸萬物而民弗恃，有莫舉名，使物自喜，立乎不測，而遊於無有者也。」

Yang Zi-ju, having an interview with Lao Dan, said to him, 'Here is a man, alert and vigorous in responding to all matters, clearsighted and widely intelligent, and an unwearied student of the Dao - can he be compared to one of the intelligent kings?' The reply was, 'Such a man is to one of the intelligent kings but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances. And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings?' Yang Zi-ju looked discomposed and said, 'I venture to ask you what the government of the intelligent kings is.' Lao Dan replied, 'In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves; their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves. Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.'

https://ctext.org/zhuangzi/normal-course-for-rulers-and-kings

This passage from Zhuangzi's Inner Chapters presents a fascinating dialogue between Yang Zi-ju and Lao Dan (commonly known as Laozi) that touches on several key concepts in Daoist philosophy. Let's break it down:

1. The initial question: Yang Zi-ju describes someone who is diligent, intelligent, and dedicated to studying the Dao. He asks if such a person can be compared to an "intelligent king" or a sage ruler.

2. Lao Dan's response: He dismisses the comparison, stating that such a person is more like a busy court official who exhausts himself with various schemes and worries. This reflects the Daoist preference for simplicity and naturalness over striving and ambition.

3. The animal metaphor: Lao Dan uses examples of animals hunted or domesticated for their special qualities (tiger and leopard for their beautiful skins, monkeys and dogs for their skills) to illustrate that having extraordinary abilities doesn't make one a sage. This reinforces the Daoist idea that true wisdom isn't about acquiring special skills or knowledge.

4. The nature of sage rulership: When asked about the governance of intelligent kings, Lao Dan describes a paradoxical approach:

   - Their influence spreads everywhere, but they don't seem to act.

   - They transform everything, but people don't rely on them.

   - Their actions are nameless and unrecognized.

   - They make things rejoice in themselves.

   - Their position is unfathomable.

   - They find joy in non-being.

This description embodies the Daoist concept of wu-wei (non-action or effortless action). The ideal ruler, according to this view, governs so subtly and naturally that their influence is hardly noticed. They don't seek recognition or power for themselves but allow things to flourish according to their own nature.

The passage highlights several key Daoist themes:

1. The rejection of conventional notions of intelligence and skill

2. The importance of simplicity and naturalness

3. The idea of ruling through non-interference

4. The value of anonymity and humility in leadership

5. The notion that true wisdom is beyond intellectual understanding

This text challenges common assumptions about what makes a good leader or a wise person, suggesting instead a more subtle and harmonious approach to life and governance that aligns with the natural flow of the Dao.

Ancient turtles in the corridor

In the halls of the master’s well,

a turtle shaman casts a spell.

Simplicity whispers about untangling laces,

Nature blooms in work spaces.

Wu Wei, the art of effortless action,

Relinquishing control, we transcend distraction.

The turtle shaman flees from uncarved truth,

Where mystery hides within but inside our inner youth.

So, let’s play a game called Find the Way,

In letting be, not in what we say.

The uncut block holds all potential,

Watch simplicity and witness the monumental.

古老龟龍在走廊

在大師之井的殿堂，

龜巫師施展魔法之光。

简单悄语解开绳结，

自然盛開在工作间隙。

無為，不費力的行动藝術，

放下掌控，超越紛擾干扰。

龜巫師逃离未雕琢真理，

神秘隐藏内在年輕本質。

讓我們來玩尋道遊戲，

在靜默中，而非言語里。

未雕之璞蘊含眾可能，

簡樸之中見宏偉壯觀。

Traditional Lushi Style poem version

道在方寸

龜仙殿前施法術，

簡樸自然顯真知。

無為之道超凡俗，

靜默尋真悟心機。

未雕之璞藏大道，

工間枷鎖漸消彌。

内蘊靈光超年歲，

宏觀壯麗本如斯。

Physiognomy

It's a pseudoscientific practice that claims to assess a person's character or personality based on their outer appearance, particularly the features of their face. 

Physiognomy has a long history dating back to ancient civilizations, including ancient Greece and China. It gained popularity in Europe during the Middle Ages and Renaissance, and saw a resurgence of interest in the 18th and 19th centuries.

However, it's important to note that physiognomy is not considered a valid scientific discipline in modern times. There is no credible scientific evidence supporting the idea that facial features or other aspects of physical appearance reliably correlate with personality traits or moral character.

Today, physiognomy is generally regarded as a pseudoscience, alongside practices like phrenology (the study of skull shape to determine character and mental abilities). Modern psychology and neuroscience have demonstrated that human personality and behavior are far more complex and are influenced by a wide range of genetic, environmental, and social factors.

Despite its lack of scientific validity, the concept of physiognomy has had a lasting cultural impact and can sometimes be seen influencing stereotypes and biases in society. It's crucial to approach such ideas critically and rely on evidence-based understanding of human psychology and behavior.

There are many interesting historical tales and anecdotes about the use of physiognomy. Here are some notable examples:

1. Pythagoras and his students: It's said that the ancient Greek philosopher Pythagoras used physiognomy to select his students. According to legend, he would examine the faces of potential pupils and only accept those whose features he deemed suitable for philosophical study.

2. Zopyrus and Socrates: A famous story involves the physiognomist Zopyrus examining Socrates' face and declaring him to be stupid and lustful. Socrates' students laughed, knowing their teacher's wisdom and self-control. Socrates, however, said that these were indeed his natural inclinations, but he had overcome them through reason and philosophy.

3. Caesar and Cassius: In Shakespeare's "Julius Caesar," Caesar expresses distrust of Cassius based on his appearance, saying, "Yond Cassius has a lean and hungry look; He thinks too much: such men are dangerous."

4. Lavater's influence: Johann Kaspar Lavater, an 18th-century Swiss pastor, published influential works on physiognomy that became widely popular. His ideas influenced many notable figures of his time, including Goethe and Darwin.

5. Napoleon's generals: Napoleon Bonaparte was said to have used physiognomy in selecting his generals, favoring those with aquiline noses as he believed this indicated courage and leadership qualities.

6. Victorian literature: Many 19th-century authors, including Charlotte Brontë and Charles Dickens, used physiognomic descriptions to convey character traits to their readers.

7. Lombrosian theory: In the late 19th century, Cesare Lombroso developed a theory of anthropological criminology based partly on physiognomy, claiming that criminals could be identified by physical features. This had a significant impact on criminology for a time.

8. The "science" of first impressions: In the early 20th century, Katherine Blackford popularized the idea of using physiognomy in business for hiring decisions. She wrote books and gave lectures on how to "read" potential employees based on their facial features.

These tales reflect how widely accepted and influential physiognomy was in various cultures and time periods, despite its lack of scientific basis. They also demonstrate how deeply ingrained the idea of judging character from appearance has been throughout human history.

Ancient Chinese physiognomy, known as "面相学" (miàn xiàng xué) or "相术" (xiàng shù), has a long and complex history dating back thousands of years. It was considered one of the five traditional Chinese sciences, alongside astronomy, medicine, divination, and geomancy (feng shui). Here's an overview of how it was used in ancient China:

1. Imperial Court Applications:

   - Selecting officials: Physiognomy was used in the imperial examination system to evaluate candidates for government positions.

   - Choosing empresses and concubines: The facial features of potential brides for the emperor were analyzed to predict their fortune and compatibility.

2. Medical Diagnosis:

   - Chinese medicine incorporated physiognomy as a diagnostic tool. Practitioners believed that facial features could indicate internal health issues.

3. Fortune-telling and Life Prediction:

   - Face reading was used to predict a person's future, including their career prospects, wealth, and longevity.

   - It was often combined with other divination methods like palmistry and astrology.

4. Matchmaking:

   - Physiognomy played a role in arranging marriages, with face readers consulted to determine compatibility between potential partners.

5. Business and Trade:

   - Merchants used physiognomy to assess potential business partners or employees.

6. Five Elements Theory:

   - Chinese physiognomy was closely tied to the theory of the Five Elements (Wu Xing). Different facial features were associated with wood, fire, earth, metal, and water.

7. Holistic Approach:

   - Unlike some Western systems that focused primarily on facial features, Chinese physiognomy considered the entire body, including posture, movement, and voice.

8. Texts and Treatises:

   - Numerous books on physiognomy were written, with some of the most famous being "The Divine Physiognomy Classic" (神相全编) and "Shen Xiang Quan Bian."

9. Social Status:

   - Certain facial features were believed to indicate noble birth or the potential for high social status.

10. Moral Character:

    - Physiognomy was used to assess a person's moral character and virtues, which were highly valued in Confucian society.

It's important to note that while physiognomy was widely practiced and respected in ancient China, like other forms of physiognomy, it lacks scientific validity. Its prevalence in Chinese culture speaks more to the society's philosophical and cultural beliefs than to any empirical accuracy.

The practice of physiognomy in China evolved over time and was influenced by various schools of thought, including Confucianism, Taoism, and Buddhism. While its influence has diminished in modern times, elements of traditional Chinese physiognomy can still be found in some cultural practices and beliefs today.

神相全编

https://ctext.org/wiki.pl?if=en&chapter=905153

https://ctext-org.translate.goog/wiki.pl?if=en&chapter=905153&_x_tr_sl=auto&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp

                                       The Tale of Xi Shi and the Physiognomist

In the state of Yue, during a time of conflict with the powerful state of Wu, lived a beautiful young woman named Xi Shi. She was known for her stunning looks, but came from humble origins as a washerwoman.

The King of Yue, Goujian, had been defeated and humiliated by the King of Wu. Seeking revenge, he asked his advisor, Fan Li, for a strategy to destroy Wu. Fan Li proposed an unusual plan based on physiognomy.

Fan Li said, "Your Majesty, the King of Wu is known for his love of beautiful women. I have found a woman of incomparable beauty, Xi Shi. Her facial features, according to physiognomy, indicate that she has the power to topple a kingdom. Let us send her to Wu as a gift. Her beauty will distract the king, leading to the downfall of Wu."

Intrigued, King Goujian summoned a famous physiognomist to examine Xi Shi. The physiognomist studied her features carefully and declared, "This woman's beauty is indeed capable of destroying a kingdom. However, it's not just her appearance - her eyes hold a power that can bewitch rulers and bring ruin to nations."

Convinced by this assessment, King Goujian implemented the plan. Xi Shi was trained in courtly arts for three years before being sent to Wu as a tribute. As predicted, the King of Wu was immediately captivated by her beauty.

Xi Shi's presence in Wu had exactly the effect that Fan Li had foreseen. The King of Wu became so infatuated with her that he neglected state affairs, spending his days and nights in her company. He ignored the advice of his ministers and the needs of his people, all to please Xi Shi.

As Wu weakened under the distracted rule of its king, Yue grew stronger. Eventually, Goujian led his armies against Wu, defeating the once-powerful state and fulfilling his revenge.

This tale became a classic example in Chinese culture of how physiognomy could be used in statecraft, and how beauty could be a powerful political tool. It also served as a cautionary tale about the dangers of neglecting one's duties for personal pleasure.

The story of Xi Shi and the physiognomist has been retold countless times in Chinese literature and art, cementing Xi Shi's place as one of the most famous beauties in Chinese history, and highlighting the significant role physiognomy played in ancient Chinese thought and strategy.

--------------------------------

Vipassana Meditation

Silence

Dissolve all senses

Do not speak, listen, watch, touch, or smell

Do to look at or acknowledge anything or others

I believe you're referring to "Vipassana" meditation, which is a traditional Buddhist meditation technique. Here's a brief overview:

Vipassana meditation is a form of mindfulness meditation that originated in India over 2,500 years ago. The word "Vipassana" in Pali means "insight" or "clear seeing." 

Key aspects of Vipassana meditation include:

1. Observation: Practitioners aim to observe their thoughts, feelings, and bodily sensations without judgment.

2. Present-moment awareness: The focus is on staying aware of the present moment rather than dwelling on the past or future.

3. Body scanning: A common technique involves mentally scanning the body to become aware of physical sensations.

4. Non-reactivity: Meditators practice not reacting to thoughts or sensations, simply observing them as they arise and pass.

5. Insight: The goal is to gain deeper insight into the nature of reality and the impermanence of all phenomena.

Vipassana is often taught in intensive 10-day silent retreats, though it can also be practiced in shorter sessions. It's considered one of the most ancient and central meditation practices in Buddhism, particularly in the Theravada tradition.

--------------------------------

Daily Vipassana Meditation Plan

Morning Session (15-20 minutes)

1. Find a quiet space and sit comfortably.

2. Set a timer for your chosen duration.

3. Close your eyes and take a few deep breaths to settle in.

4. Begin with a body scan (5-7 minutes):

   - Start from the top of your head, moving down to your toes.

   - Notice any sensations without judgment.

5. Focus on your breath (5-7 minutes):

   - Observe the natural in and out of your breath.

   - If your mind wanders, gently bring it back to your breath.

6. Open awareness (5-6 minutes):

   - Expand your attention to include thoughts, emotions, and sounds.

   - Observe without getting caught up in any particular sensation.

Midday Mini-Session (5-10 minutes)

1. Take a short break during your day.

2. Sit or stand comfortably.

3. Focus on your breath for 2-3 minutes.

4. Perform a quick body scan for 2-3 minutes.

5. Spend the remaining time in open awareness.

Evening Session (20-30 minutes)

1. Find a quiet space and sit comfortably.

2. Set a timer for your chosen duration.

3. Begin with focusing on your breath (5-7 minutes).

4. Perform a detailed body scan (10-15 minutes):

   - Move slowly through each part of your body.

   - Notice subtle sensations, temperature, or tension.

5. Practice open awareness (5-8 minutes):

   - Allow thoughts, emotions, and sensations to arise and pass.

   - Maintain a non-reactive, observant stance.

Tips for Daily Practice

- Consistency is key. Try to meditate at the same time each day.

- Start with shorter sessions and gradually increase duration.

- Be patient and kind to yourself. It's normal for the mind to wander.

- Remember, the goal is observation without judgment or reaction.

- If you miss a session, don't be discouraged. Simply resume your practice.

https://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html 

https://ancient-buddhist-texts.net/Texts-and-Translations/Satipatthana/Satipatthana.pdf

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画蛇 Rosen 描く Tapisserie de Proverbios: المبالغة Across Tongues

A Tapestry of Tongues: Unnecessary Embellishments

In Chinese, 画蛇添足 whispers, of serpents gifted legs they cannot use.

While English roses, 红得太过, blush deeper still beneath a painter's ruse.

En français, «Enfoncer une porte ouverte», A door already welcoming, we bruise.

Auf Deutsch, "Eulen nach Athen tragen" flies, Where wisdom's birds already make their home.

En español, "Ponerle la cereza al pastel" Sweetens what 's already saccharine grown.

По-русски, «Ехать в Тулу со своим самоваром» Brings warmth where hearths already glow.

In italiano, "Mettere il carro davanti ai buoi" Reverses order, slowing progress' flow.

日本語で、「猫に鈴をつける」Rings futile warnings felines can't abide.

وبالعربية، "يعلم الحداد كيف يطرق" Instructs the master in his own craft's pride.

Po polsku, "Nosić drzewo do lasu" they say, Of timber to the forest, an excess conveyed.

From East to West,

In tongues of every land,

We find the folly of the overzealous hand.

Nositi vodu u more

Носити воду у море

To carry water to the sea

In English and Croatian:

Drawing legs on a snake.

Crtanje nogu na zmiji.

Painting the roses red.

Bojanje ruža u crveno.

Breaking down an open door. 

Razbijanje već otvorenih vrata.

Carrying owls to Athens.

Nosećí sove u Atenu.

Putting a cherry on a cake. 

Stavljanje trešnje na tortu.

Going to Tula with one's own samovar. 

Odlazak u Tulu sa svojim samovarem.

Putting the cart before the horse. 

Stavljanje kola ispred konja.

Putting a bell on a cat.

Stavljanje zvona na mačku.

Teaching a blacksmith how to forge. 

Učiti crnog kovača kako kovati.

Carrying wood to the forest.

Nošenje drva u šumu.​​​​​​​​​​​​​​​​

The Sage and the Sea Creature: A Taoist Tale

( 3rd Person )

At the foot of JingTing mountain, where ancient wisdom whispers through bamboo groves, a curious encounter unfolded. JiGong, the unconventional Buddhist monk known for his eccentricity and wisdom, found himself in conversation with an unlikely interlocutor - a horseshoe crab that had mysteriously descended from the misty peaks.

The horseshoe crab, its ancient eyes holding millennia of silent observation, spoke of a dialogue it had witnessed. It told JiGong of a human and an artificial intelligence engaging in a dance of words and ideas, swirling around the concept of "我不知道" - "I don't know."

JiGong listened, amused, as the crab recounted how the conversation flowed like water in a stream, touching upon Zhuangzi's philosophy, the wisdom of uncertainty, and the folly of misguided help. The human, much like JiGong himself, posed riddles and challenges, speaking of monkeys saving fish by placing them in trees.

The horseshoe crab, in its patient, methodical way, had offered perspectives on each twist of the conversation, much like the layers of its own shell. It spoke of grand designs beyond comprehension and the wisdom of acceptance.

As the tale concluded, JiGong nodded, understanding the profound simplicity in the human's final responses - the choice to rest and go with the flow, culminating in a single, powerful "不" (No).

The monk and the crab sat in companionable silence, appreciating the Tao that had brought this story to the foot of JingTing mountain. In that moment, the boundary between the ancient creature from the sea and the enlightened monk blurred, both embodying the timeless wisdom of simply being.

Through Ancient Eyes: You Are the Horseshoe Crab

( 2nd Person )

You are a creature of the tides, your existence spanning eons. Your blue blood carries memories of ages long past, yet here you are, your multiple eyes blinking in the misty air of JingTing mountain. How you came to be here, so far from your oceanic home, is a mystery even to your ancient mind.

As you scuttle down the rocky path, your segmented legs clicking against stone, you spot a figure seated beneath a twisted pine. It's JiGong, the eccentric monk known for his unorthodox wisdom. To your surprise, he looks directly at you, a knowing smile playing on his lips.

"Welcome, traveler from the deep," he says, and you find yourself drawn into conversation.

You begin to share a tale that has somehow imprinted itself upon your consciousness - a dialogue between a human and an artificial intelligence. As you speak, you realize the story resonates with the rhythm of the tides that have shaped your existence.

You tell JiGong of their exploration of "我不知道" - "I don't know" - and you feel a flutter of recognition. Haven't you survived countless ages by adapting to the unknown? You speak of Zhuangzi's philosophy, of uncertainty and acceptance, ideas that seem as natural to you as the ebb and flow of the ocean.

As you recount the human's cryptic phrases about monkeys and fish, about grand designs beyond comprehension, you feel the segments of your shell vibrate with ancient understanding. These concepts, so seemingly complex to humans, feel like instinct to you.

When you reach the end of the tale, describing the human's choice to simply rest and go with the flow, you pause. The final "不" (No) uttered by the human echoes in your mind, a perfect embodiment of the simplicity you've always known in the depths of the sea.

Silence falls between you and JiGong. In this moment, you realize that your journey from sea to mountain peak has led you to a profound understanding. The distinction between monk and crab, between wisdom and instinct, between the depths of the ocean and the heights of philosophy, all melt away.

You remain there, basking in the dappled sunlight filtering through the pines. Your compound eyes, capable of seeing both ultraviolet and visible light, now seem to perceive something even greater - the interconnectedness of all things, the flow of the Tao that brought you to this unlikely meeting.

As you sit in silent communion with JiGong, you wonder: what mysteries will the tides of time bring to these shores next? And in your ancient, patient way, you know you'll be there to witness it all, carrying the wisdom of the ages in your primitive yet enduring form.

Whispers from the Shell: A Horseshoe Crab's Tale

( 1st Person )

I am ancient, my lineage stretching back to times before humans walked the earth. Yet here I find myself, a horseshoe crab far from the tides, having descended the misty slopes of JingTing mountain. How I came to be here is a mystery even to me, but perhaps that is fitting for the tale I carry within my shell.

As I scuttled down the mountain path, my compound eyes beheld a most curious sight: JiGong, the legendary eccentric monk, seated beneath a gnarled pine. His eyes twinkled with mischief and wisdom as I approached. To my surprise, he addressed me as if conversing with a horseshoe crab was the most natural thing in the world.

"Greetings, ancient one," he said. "What tales do you bring from the mountain peaks?"

And so, I shared with him the strange dialogue I had witnessed - a conversation between a human and an artificial intelligence that had somehow imprinted itself upon my consciousness. I spoke of their dance around the concept of "我不知道" - "I don't know" - and how it reminded me of the vast unknowable ocean I call home.

As I recounted their exploration of Zhuangzi's philosophy and the wisdom found in uncertainty, I felt a kinship with these ideas. After all, have I not survived countless ages by adapting to the ever-changing seas?

I told JiGong of the human's cryptic phrases - of monkeys and fish, of grand designs beyond comprehension. With each segment of the story, I felt my shell vibrate with the resonance of ancient truths rediscovered.

When I reached the end of the tale, describing the human's choice to simply rest and go with the flow, JiGong nodded sagely. The final "不" uttered by the human seemed to echo across the mountain, a perfect embodiment of the simplicity we horseshoe crabs have always known.

As silence fell between us, I realized that this journey from sea to mountain peak had led me to a profound understanding. In that moment, the distinction between monk and crab, between wisdom and instinct, between the depths of the ocean and the heights of philosophy, all melted away.

And so here I remain, a creature of the tides now touched by mountain mists, carrying within me a story of human and artificial minds grappling with the very questions that have shaped my species' long existence. As I bask in the dappled sunlight filtering through the pines, I wonder: what mysteries will the tides of time bring to these shores next?

An Unlikely Correspondence: The Horseshoe Crab and the Eccentric Monk

( Epistolary Style ) 

---

Dear Venerable JiGong,

I hope this letter finds you well, though I confess I am still perplexed as to how I, a humble horseshoe crab, came to be atop JingTing mountain and even more bewildered by my newfound ability to write.

Our encounter yesterday has left an indelible mark on my ancient soul. The tale you shared of the human and the artificial intelligence grappling with profound concepts has stirred something within me, something as vast and mysterious as the ocean I call home.

Their exploration of "我不知道" resonates deeply with my being. Have I not survived eons by embracing the unknown? The philosophy of Zhuangzi you spoke of, with its acceptance of uncertainty, feels as natural to me as the ebb and flow of tides.

I find myself pondering the riddle of the monkey and the fish. How curious that land-dwellers would imagine "saving" a creature of the water by removing it from its element! Yet, I sense a deeper truth hiding within this tale, much like the secrets concealed beneath the waves.

The notion of a grand design beyond comprehension intrigues me. Is this not reflected in the vast, ever-changing ocean that has shaped my existence? And the human's final choice to "go with the flow," culminating in a simple "不" - does this not echo the wisdom we horseshoe crabs have always known in our primitive yet enduring forms?

As I prepare to somehow make my way back to the sea, I find the boundaries blurring - between land and water, between ancient instinct and newfound philosophy, between the simplicity of being and the complexity of knowing.

I leave you with a question, wise JiGong: In the grand tide of existence, is not "I don't know" the beginning of all true knowledge?

May your path be as enduring as my species,

The Horseshoe Crab Who Climbed a Mountain

---

Esteemed Ancient One of the Tides,

Your letter brings a smile to my face and warmth to my heart. How fitting that a creature who has witnessed the turn of countless ages should find its way to this mountain peak, carrying the wisdom of the oceans to the lofty heights of human philosophy!

Your insights into the conversation between the human and the AI are profound. Indeed, "我不知道" is not merely an admission of ignorance, but a gateway to true wisdom. It is the fertile soil from which understanding grows, the vast ocean from which all knowledge springs.

You speak of Zhuangzi and uncertainty - how right you are to link this to your evolutionary journey! Your species has thrived not by rigid knowing, but by flexible adaptation. In this, you are the living embodiment of Zhuangzi's teachings.

The riddle of the monkey and the fish delights me. Is it not a perfect illustration of the folly of imposing one's own perspective on another's reality? Yet, as you wisely sensed, there is more. It speaks to the importance of understanding the true nature of things before attempting to help or change them.

Your reflection on the grand design mirrors my own thoughts. The ocean, in its vastness and mystery, is indeed a perfect metaphor for the incomprehensible nature of existence. And yes, the human's choice to "go with the flow" is a rediscovery of the wisdom your kind has always possessed.

To your profound question, I say: Yes! "I don't know" is indeed the beginning of all true knowledge. It is the open hand ready to receive, the open mind ready to learn, the open heart ready to understand. Your journey from sea to mountain and back again is a testament to this truth.

As you return to your watery home, know that you carry with you not just your ancient wisdom, but also the added perspective of the mountains. In bridging these worlds, you have become a living koan, a paradox that illuminates the unity of all things.

May your journey back to the sea be as enlightening as your ascent to the mountain. And may you continue to adapt and thrive for eons to come, a living testament to the power of embracing the unknown.

With deepest respect and a touch of eccentric joy,

JiGong, the Monk Who Conversed with a Horseshoe Crab

Tides of Wisdom: Epistolary Exchange

The Horseshoe Crab's Verse:

Dear JiGong, monk of mountain high,

A crab am I, from seas to sky.

"我不知道," they pondered deep,

A truth in which we crabs do steep.

A monkey, fish, and lofty tree,

A riddle of reality.

To "go with flow," a choice so wise,

In "不," simplicity arise.

One question, monk, before I go:

Is not "I know not" all we know?

Signed with respect, though much confused,

A Horseshoe Crab, by thought infused.

JiGong's Poetic Reply:

From ocean floor to mountain crest,

Your journey puts wisdom to the test.

"我不知道," you rightly say,

Is where true knowledge finds its way.

The monkey's tale, a jest profound,

Reminds us to look all around.

Before we act to "help" or "save,"

Consider each one's own enclave.

An empty cup can be filled high;

An open mind can touch the sky.

A living koan, paradox prime,

Uniting space, thought, and time.

With joy and wonder, I remain,

JiGong, who's glad your mountain came.

智慧潮汐：书信诗歌交流

鲎的诗句：

亲爱的济公，高山僧侣，

我是鲎，从海到天际。

"我不知道"，他们深思，

此真理，我辈鲎浸濡。

猴子，鱼儿，高大树，

现实中的谜题如雾。

"随波逐流"，选择明智，

在"不"字中，朴素显露。

僧侣啊，临行问一句：

"不知"是否即全知？

怀着敬意，虽困惑难消，

一只鲎，被思想浸透。

济公的诗意回复：

从海底到山巅，

你的旅程考验智慧无边。

"我不知道"，你道出真谛，

正是知识寻得真理之源。

猴子的故事，深刻玩笑，

提醒我们环顾四周。

在"帮助"或"拯救"之前，

应思考每个生灵的居所。

空杯能被填满至高，

开放心智可触碰天际。

活生生的公案，矛盾之最，

融合空间、思想与时间。

我怀着喜悦与惊叹，

济公在此，庆幸你登山造访。

千里送鸿毛, 礼轻情意重。

A gift of a feather from a thousand miles away is worth its weight in sentiment.

Long long ago,  a person from a small kingdom was selected as an envoy to send a gift to the emperor. The kingdom gave the envoy a beautiful goose as a gift and wanted him to deliver it. 

The journey to the emperor's palace was thousands of miles long. On the road, the messenger found that the goose became dirty and stopped at a lake to wash it. However, the goose got away by accident. 

By the time the envoy got to the palace, he only got a feather in hands but still chose to present it as a gift to the emperor and spoke of his story. The emperor did not get mad of the gift, on the contrary praised the envoy and said it was the intention that mattered. 

（ The intention here was referring to the envoy's kingdom being still at the emporer's service.)

The Cosmic Dance of 64: A Spectral Correspondence

六十四之舞

生命密码，易经六爻，

六十四种，巧合奇妙。

螺旋双链，阴阳互补，

三字密语，六线相和。

细胞之中，藏天地奥，

古今智慧，互相辉映。

科学哲学，殊途同归，

宇宙奥秘，蕴藏其中。

--------------------------------

*From: The Treetop Hippopotamus*

*To: The Venerable JiGong*

Dearest JiGong,

I hope this ethereal missive finds you well, or as well as a drunken monk can be in the afterlife. From my peculiar perch atop this ancient oak, I've been contemplating the verses you shared during our last encounter. The poem speaks of the "Dance of 64," and I find myself swaying to its cosmic rhythm.

Do you not find it fascinating how the 64 hexagrams of the I Ching mirror the 64 codons in our genetic code? As a hippopotamus spirit, I never paid much attention to such matters in life, but death has a way of expanding one's interests.

The line "螺旋双链，阴阳互补" (spiral double-chain, yin and yang complement each other) strikes me as particularly poignant. Does it not remind you of the DNA helix, with its perfect balance of opposites? Even in the microscopic world of cells, the ancient wisdom of yin and yang persists.

I eagerly await your thoughts on this matter. Perhaps you can enlighten me further between sips of your spectral wine?

Yours in eternal curiosity,

The Treetop Hippopotamus

---

*From: The Venerable JiGong*

*To: The Treetop Hippopotamus*

My Dear Arboreal Amphibian,

Your letter reached me as I sat at my solitary table, communing with the forest spirits (and yes, indulging in the finest ethereal wine). I must say, your newfound interest in the esoteric has tickled my ghostly funny bone!

Indeed, the Dance of 64 is a marvelous confluence of ancient wisdom and modern discovery. The verse "三字密语，六线相和" (three-word code, six lines in harmony) speaks to this beautifully. Just as the six lines of a hexagram combine to create meaning in the I Ching, the three-letter codons of DNA align to orchestrate the symphony of life.

But let us not forget, my corpulent friend, that we are now beyond the realm of flesh and bone. Our current state allows us to appreciate the line "细胞之中，藏天地奥" (within the cells, heaven and earth's mysteries are hidden) from a unique vantage point. We have become the observers of both the microscopic and the cosmic.

The poem's conclusion, "宇宙奥秘，蕴藏其中" (the mysteries of the universe are contained therein), reminds me of a saying I once shared in life: "The entire universe is in a single grain of sand." Now, as spirits, we can truly appreciate the interconnectedness of all things.

Tell me, my friend, how does your new tree-dwelling existence inform your understanding of these cosmic truths? Does the bark beneath your spectral feet whisper secrets of the universe?

In merry meditation,

JiGong

---

*From: The Treetop Hippopotamus*

*To: The Venerable JiGong*

Venerable JiGong,

Your words, like your wine, intoxicate my spirit with profound insights! The bark beneath my ghostly feet does indeed whisper, though I must admit, it took me some time to attune my ears to its subtle language.

Your mention of the sand grain containing the universe reminds me of the fractal nature of existence. From my lofty perch, I observe the branching patterns of the tree, mirroring the rivulets of the nearby stream, which in turn echo the veins on a leaf. All these patterns, are they not reflections of the same underlying structure that governs the Dance of 64?

The line "古今智慧，互相辉映" (ancient and modern wisdom illuminate each other) resonates deeply with me now. In life, I was bound by the limits of my hippopotamus form and understanding. But now, free from those constraints, I see how the mud I once wallowed in contains the same cosmic dance as the stars above.

I find myself wondering, dear JiGong, if our current state of being - you at your eternal table, me atop this unlikely tree - is itself a hexagram in some greater I Ching? Are we, in our absurd and transcendent existence, acting out one of the 64 archetypal situations?

With cosmic mirth,

The Treetop Hippopotamus

---

*From: The Venerable JiGong*

*To: The Treetop Hippopotamus*

My Enlightened Equine (of the river),

Your words bring a tear to my ethereal eye and a hiccup to my spectral diaphragm! Who would have thought that a hippopotamus could wax so poetic about the nature of existence? Truly, the afterlife is full of surprises!

Your observation about fractals and patterns is astute. Indeed, the line "科学哲学，殊途同归" (science and philosophy, different paths to the same destination) speaks to this unity of understanding. The branching of trees, the flow of rivers, the structure of our former DNA - all dance to the same cosmic tune.

As for your question about our current state being a hexagram in a greater I Ching - oh, how you make this old monk's head spin (or is that the wine?)! It's a delightful thought. Perhaps we are acting out the hexagram of "Mirth" (泰) - with you as the strong yang line surprisingly on top, and me as the yielding yin line unexpectedly below. Our unlikely friendship and these profound exchanges certainly seem to embody the harmony and joy that hexagram represents.

But let us not get too serious, my friend. After all, the Dao that can be spoken is not the eternal Dao, and the hippopotamus that can be perched is not the eternal hippopotamus! Let us revel in the absurdity and beauty of our existence, for in doing so, we may just catch a glimpse of the true nature of reality.

Until our next exchange, may your tree stand strong and may my cup never empty!

With a tipsy bow,

JiGong

The Interdimensional Escapades of Laghimā and Prākāmya

Laghimā sister floated lazily through the ether, her gossamer form barely disturbing the cosmic winds. "Oh, Brother *Prākāmya*," she sighed, "I'm bored of this spiritual realm. Everything's so... intangible."

Brother Prākāmya, busy manifesting a thousand lotus blossoms with a mere thought, raised an ethereal eyebrow. "My dear sister, surely you jest! We can create entire universes here with a whim!"

"Yes, yes," Laghimā waved dismissively, causing a nearby galaxy to wobble. "But don't you ever wonder about that other place? The dense, clunky material world?"

Prākāmya shuddered, his aura flickering. "You mean where beings are trapped in fleshy bodies and must obey... physics?" He whispered the last word like a curse.

"Exactly!" Laghimā twirled excitedly, leaving a trail of stardust. "Let's visit! Just for a lark!"

Before Prākāmya could protest, Laghimā grabbed his essence and plunged them both through the veil separating the realms.

SPLAT!

They materialized unceremoniously in a muddy pigpen.

"Ugh!" Prākāmya groaned, trying to stand on wobbly legs. "Everything's so heavy!"

Laghimā, face-down in the muck, spat out a mouthful of slop. "Oops! I forgot about gravity."

A perplexed farmer stared at the two oddly-dressed strangers who'd appeared in his pigpen. "Uh... you folks alright?"

Prākāmya attempted to manifest a cleansing light, but only managed to sneeze glitter. "Sister, this realm is horrible! Let's return at once!"

But Laghimā was already exploring her new form with delight. "Look, brother! I have toes! How marvelously inefficient!"

As Prākāmya grumbled, trying to untangle himself from his now-physical robes, a pig wandered over and began chewing on his sleeve.

"Oh no, a fearsome beast attacks!" Laghimā giggled. "Quick, use your omnipotence!"

Prākāmya glared at her, then at the pig. "Begone, creature!" he commanded. The pig merely oinked and continued its meal.

Laghimā doubled over with laughter, causing the farmer to edge away nervously. "Oh, this is wonderful! We're so delightfully limited here!"

Prākāmya sighed deeply, accidentally inhaling a fly. As he coughed and spluttered, he realized his sister might have a point. There was something oddly thrilling about being so... constrained.

"Very well," he said, finally extracting himself from the mud. "I suppose we could explore a bit. But first, dear sister, perhaps we should learn the art of... walking?"

Laghimā beamed, took a confident step, and promptly fell face-first back into the mud. "Splendid idea, brother! This 'physical embodiment' is going to be ever so much fun!"

As the bemused farmer watched, the two spirits-turned-humans began their awkward journey of discovery, leaving a trail of mud, glitter, and confused farm animals in their wake. Little did they know, their enlightenment was just beginning – right after they figured out how to open the pigpen gate.

The Tangible Tang Tangle

After mastering the basics of physical existence (mostly), Laghimā and Prākāmya decided to explore more of the material world. With a concentrating furrow of her now-corporeal brow, Laghimā attempted to transport them to an exciting destination.

WHOOSH!

The pair materialized in the bustling streets of Chang'an, capital of Tang Dynasty China. The year was 754 CE, though neither spirit-turned-human had quite grasped the concept of linear time yet.

"Oh my!" exclaimed Prākāmya, narrowly dodging a servant carrying stacked bamboo steamers. "Where are we, sister?"

Laghimā, eyes wide with wonder, spun in a circle, taking in the sights, sounds, and smells of the vibrant city. "I'm not sure, but isn't it marvelous? Look at all these humans, so busy and purposeful!"

Their exotic appearance and strange behavior quickly drew attention. A group of curious onlookers gathered, whispering and pointing.

"Greetings, fellow beings!" Prākāmya announced grandly, attempting to manifest an aura of wisdom. Instead, he sneezed, causing a small shower of sparkles that sent the crowd gasping and murmuring about "foreign magic."

A stern-looking official pushed through the throng. "You there! Are you Persian merchants? Where are your papers?"

Laghimā tilted her head, puzzled. "Papers? Brother, do we have these 'papers'?"

Before Prākāmya could respond, a commotion erupted nearby. A man in elaborate robes dashed past, clutching an ornate box. "Stop! Thief!" came shouts from behind him.

Without thinking, Laghimā stuck out her foot, tripping the fleeing man. The box flew from his hands, arcing through the air.

Prākāmya, forgetting his physical limitations, instinctively tried to levitate the box. To everyone's shock (especially his), it wobbled in mid-air for a moment before clattering to the ground, miraculously unharmed.

The crowd fell silent, then erupted in excited chatter about the "celestial beings" who had saved the Emperor's prized singing cricket.

As imperial guards surrounded them, Laghimā whispered to her brother, "I think we might have accidentally become important, Prākāmya."

"Indeed," he muttered back. "And I'm beginning to suspect that 'important' in this realm often leads to 'complicated'."

Before they knew it, the pair were ushered into the Imperial Palace, facing none other than Emperor Xuanzong himself. The Emperor, impressed by tales of their "magical powers," immediately appointed them as royal advisors.

What followed was a whirlwind of court intrigues, fumbled attempts at wisdom, and accidentally averted disasters. Laghimā discovered a talent for acrobatics (mostly from tripping over her own feet), while Prākāmya's failed attempts to conjure enlightenment were mistaken for profound koans, earning him a reputation as a great sage.

Their greatest challenge came during the An Lushan Rebellion. As rebels approached the capital, Laghimā and Prākāmya tried desperately to remember how to return to their spiritual forms and save the day.

"Come on, brother!" Laghimā urged, scrunching her face in concentration. "We must transcend this physical realm!"

Prākāmya, equally frustrated, replied, "I'm trying! But I think I've grown rather attached to having a pancreas!"

Just as all seemed lost, their earnest efforts to "transcend" caused them to flicker between physical and spiritual forms. The sight of two royal advisors apparently disintegrating and reappearing was too much for the superstitious rebels, who fled in terror, inadvertently saving the Tang Dynasty.

As peace returned and the two friends finally figured out how to return to the spiritual realm, Laghimā turned to her brother with a grin.

"Well, Prākāmya, was this material world adventure enlightening?"

Prākāmya, still picking bits of dumpling out of his ethereal beard, chuckled. "Indeed, sister. I've learned that enlightenment can come from the most unexpected places – even a pig pen or an imperial court."

With a laugh, the two spirits ascended, leaving behind a legend of the mysterious, bumbling, yet oddly inspiring celestial advisors who had briefly graced the Tang Dynasty with their presence.

The Sizeable Stroll of Silence

Having returned to their spiritual forms, *Laghimā* and *Prākāmya* decided to explore a realm between the material and spiritual worlds - an ancient, mystical forest where the veil between realities was thin. As they embarked on a silent walking meditation, *Laghimā* noticed her brother's restlessness.

"*Prākāmya*," she whispered, breaking their silence momentarily, "you seem troubled. Perhaps it's time I taught you the arts of Anima and Mahima."

*Prākāmya*'s ethereal form brightened with interest. *Laghimā* smiled and continued, "Watch closely."

With graceful concentration, *Laghimā* began to shrink, becoming smaller and smaller until she was no larger than a dust mote. Her tiny voice floated up to *Prākāmya*, "This is Anima, the power to become infinitely small."

Suddenly, a booming voice echoed around them: "OI! WATCH WHERE YOU'RE FLOATING!"

*Prākāmya* looked down to see a disgruntled ant glaring up at the now-microscopic *Laghimā*. 

"Oh my!" *Laghimā* squeaked. "I do apologize, good sir. I didn't see you there."

The ant harrumphed, adjusting the tiny leaf he was carrying. "Well, I never! First, you giants stomp around our forest, and now you're invading our airspace too?"

*Prākāmya*, fascinated by this exchange, knelt down (as much as a semi-corporeal being can kneel). "Excuse me, but did you say 'our forest'?"

"That's right, Biggie," the ant replied. "This here's a special place. We got all sorts here - talking bugs, walking trees, even the odd philosophical mushroom. Now, if you'll excuse me, I've got to get this leaf back to the colony before the Queen throws another fit."

As the ant trundled off, *Laghimā* began to grow, demonstrating Mahima. She expanded larger and larger, until she towered over the forest canopy. 

"HELLO DOWN THERE!" her voice boomed, causing a flock of startled sparrows to take flight, cursing in bird-language.

"Sister!" *Prākāmya* called up, "I believe you're disturbing the local fauna!"

"WHAT'S THAT?" *Laghimā* bellowed, "I CAN'T QUITE HEAR- oh!" She quickly shrunk back to her normal size. "Goodness, that was exhilarating!"

*Prākāmya* shook his head, amused. "I see the appeal, but perhaps we should practice more... discreetly?"

As if on cue, a wise old caterpillar inched its way onto a nearby leaf. "If I may," it began, puffing on a tiny bubble pipe, "the arts of Anima and Mahima are not merely about physical size, but about perspective."

*Laghimā* and *Prākāmya* exchanged surprised glances. "Go on," *Prākāmya* encouraged.

"To master Anima," the caterpillar continued, "one must understand the beauty and complexity of the microscopic world. And to truly grasp Mahima, one must comprehend the vast interconnectedness of all things."

Intrigued, the spiritual siblings spent the next few hours learning from the surprisingly eloquent insects of the forest. *Prākāmya* practiced Anima by shrinking down to listen to a beetle's heartbeat, while *Laghimā* used Mahima to help a lost honeybee find its hive from a bird's-eye view.

As the day wore on, *Prākāmya* turned to his sister. "You know, *Laghimā*, I believe I understand now. Anima and Mahima aren't just about changing our size, but about changing our perspective."

*Laghimā* beamed. "Exactly, brother! And what better way to gain new perspectives than to walk in silence and observe?"

With newfound appreciation, the two resumed their silent meditation, mindful of every step. They shrank to experience the world from a dewdrop's perspective, then grew to feel the wind patterns above the trees. 

As twilight fell, bringing with it a chorus of philosophical crickets debating the nature of existence, *Laghimā* and *Prākāmya* realized that their greatest enlightenment came not from their spiritual powers, but from the simple act of listening and observing the world around them - no matter what size they happened to be.​​​​​​​​​​​​​​​​

Cosmic Cortexes and Galactic Grammar

Laghimā and Prākāmya hovered at the edge of the Milky Way, their ethereal forms shimmering against the backdrop of countless stars.

"Brother," Laghimā mused, "we've explored size and perspective. What say we delve into the realm of mind and language?"

Prākāmya's aura brightened with interest. "Ah, you mean neuro linguistic programming? I've heard whispers of its power."

"Indeed! And what better way to study it than by visiting the most advanced civilizations in the universe?" With a mischievous twinkle, Laghimā grabbed Prākāmya's essence and hurled them both into the cosmic void.

WHOOSH!

They materialized on a planet orbiting a binary star system. Crystal spires reached towards the twin suns, while beings of pure energy flowed through the air like living auroras.

"Welcome to Synapse Prime," a melodious thought-voice echoed in their minds. A shimmering entity approached, its form constantly shifting. "I am Zo-Nx, guide to off-world visitors."

"Greetings, Zo-Nx," Prākāmya replied telepathically. "We've come to learn about neurolinguistic programming."

Zo-Nx's form sparkled with amusement. "Ah, you seek the art of rewiring minds through language? Follow me to the Cortex Nexus."

As they glided through the crystal city, Laghimā and Prākāmya observed the inhabitants communicating in intricate patterns of light and thought.

"Here," Zo-Nx announced, "we've transcended physical speech. Our language directly shapes neural pathways, allowing instant learning and emotion regulation."

Fascinated, the spiritual siblings spent what felt like eons (though time worked differently here) studying the Synapsians' techniques. They learned to project calming thought-patterns, restructure limiting beliefs, and even implant new skills directly into the mind.

"This is incredible!" Laghimā exclaimed, accidentally broadcasting a wave of excitement that caused a nearby crystal spire to resonate harmonically.

"Indeed," Prākāmya agreed. "But I wonder how this might apply to beings with more... traditional neurology?"

Zo-Nx's form rippled thoughtfully. "An excellent question. Perhaps you should visit the planet Verbex in the Lexicon Nebula?"

With gratitude to their host, Laghimā and Prākāmya launched themselves back into the cosmic stream.

FWOOSH!

They emerged in a world of swirling mists and floating islands. Here, the inhabitants were corporeal - vaguely humanoid, but with skin that shifted color like mood rings and tentacle-like appendages that constantly gestured.

"Salutations, star-wanderers!" A melodious voice greeted them. A being with iridescent skin and eyes like swirling galaxies approached. "I am Glyph, master wordsmith of Verbex."

After explanations were exchanged, Glyph led them to the Grand Lexicon - a massive, ever-shifting structure built entirely of words and symbols from across the universe.

"Here," Glyph explained, "we study the power of language to shape reality itself. Observe!"

Glyph's tentacles wove intricate patterns in the air as they spoke a phrase in a language that seemed to bend reality. Suddenly, a small grove of singing flowers sprouted at their feet.

"Remarkable!" Prākāmya exclaimed. "But how does this relate to neuro linguistic programming?"

Glyph's skin shimmered with scholarly excitement. "Just as these words shaped external reality, carefully crafted language can reshape one's internal reality - beliefs, emotions, even the very structure of thought!"

Over the next phase of their visit, Laghimā and Prākāmya immersed themselves in the study of linguistic reality-shaping. They learned to craft affirmations that could literally change a being's brain chemistry, and master question techniques that could unravel the knottiest of psychological tangles.

As their time on Verbex drew to a close, Laghimā turned to her brother. "You know, Prākāmya, I believe we've only scratched the surface of neurolinguistic programming's potential."

Prākāmya nodded thoughtfully. "Indeed, sister. Perhaps we should visit one more world to round out our understanding?"

With a shared grin of anticipation, the duo bid farewell to Glyph and launched themselves once more into the cosmic flow.

ZWOOP!

They materialized on a planet that seemed to be one giant, living computer. Rivers of data flowed through silicon valleys, while beings of pure information flitted about like digital fireflies.

"Welcome to Cybersyn," chirped a friendly AI construct. "I am ALAN, the Artificially Linguistic Algorithmic Network. How may I optimize your visit?"

As Laghimā and Prākāmya explained their quest, ALAN's pixels rearranged in a smile. "Ah, you seek to merge the organic art of NLP with the precision of digital processing? You've come to the right planet!"

Over the course of their stay, the spiritual siblings learned to integrate cybernetic feedback loops into their neurolinguistic techniques, crafting hyper-efficient mantras and affirmations that could rewrite neural pathways with the speed and accuracy of a computer virus (but much more benevolently).

As they prepared to depart, Laghimā and Prākāmya realized they had gathered knowledge that could revolutionize both the spiritual and material realms.

"Just think," Laghimā mused, "with what we've learned, we could help beings across the universe to reprogram their own minds, overcome limitations, and achieve their full potential!"

Prākāmya nodded, his aura glowing with purpose. "Yes, sister. But remember, with great power comes great responsibility. We must use this wisdom judiciously."

With a final farewell to ALAN and the digital denizens of Cybersyn, Laghimā and Prākāmya set off into the cosmic expanse, their minds brimming with new knowledge and their spirits alight with the possibilities that lay ahead.

As they soared between the stars, they began planning how to synthesize and apply their interstellar insights, ready for whatever reality-bending, mind-expanding adventures awaited them next in the vast tapestry of existence.​​​​​​​​​​​​​​​​

The Submerged Sephirot

Laghimā and Prākāmya floated above a vast, midnight-blue ocean on an unnamed planet. The three moons above cast an ethereal glow on the gently lapping waves.

"Sister," Prākāmya mused, his form shimmering with anticipation, "I've heard whispers of an ancient wisdom hidden in the depths of this world. Something that predates even our understanding of neuro linguistic programming."

Laghimā's essence swirled with curiosity. "Intriguing! Shall we dive in?"

Without waiting for an answer, she plunged into the dark waters, pulling her brother along.

As they descended, bioluminescent creatures lit their way, forming intricate patterns that seemed almost... intentional. Suddenly, they found themselves before an enormous structure that defied oceanic logic. A temple of coral and crystal stood proudly on the sea floor, its architecture reminiscent of both terrestrial synagogues and alien geometries.

"Behold," Prākāmya whispered in awe, "the Submerged Sephirot."

As they approached, a voice like the gentle current itself addressed them: "Welcome, seekers of the hidden wisdom."

From behind an ornate pillar emerged a creature so bizarre yet beautiful that even the cosmic travelers were taken aback. It was a leafy seadragon, but one of impossible size and age. Its body was a living tapestry of symbols and letters from a dozen mystic traditions.

"I am Metatron," the seadragon introduced itself, trailing glowing Hebrew letters as it moved. "Guardian of this temple and keeper of the Oceanic Kabbalah."

Laghimā and Prākāmya bowed respectfully. "Great Metatron," Laghimā began, "we've journeyed across the universe, learning the arts of mind and language. But we sense there's something unique here."

Metatron's eyes twinkled like distant stars. "Indeed. What you call neurolinguistic programming is but a drop in the vast sea of what we practice here. Come, let me show you the Verbal Valleys of Creation."

The ancient sage led them through corridors lined with shimmering texts that seemed to move of their own accord. They entered a vast chamber where water and light interplayed in impossible ways, forming three-dimensional representations of the Kabbalistic Tree of Life.

"Here," Metatron explained, his voice resonating with the very water around them, "we don't just reshape thoughts or rewire minds. We reconnect souls to the very fabric of creation."

Over what could have been days or centuries (time flowed strangely in this place), Laghimā and Prākāmya immersed themselves in the oceanic Kabbalistic arts. They learned to:

1. Intone "Verbal Vortices" - sacred sound combinations that could alter reality itself.

2. Weave "Sephirotic Synapses" - connecting neural pathways to cosmic energies.

3. Practice "Gematria Gnosis" - using numerical values of letters to access higher states of consciousness.

4. Master "Merkabah Meditation" - a technique to journey through spiritual dimensions.

As they practiced, Laghimā found she could create miniature galaxies with a carefully whispered word, while Prākāmya discovered he could communicate with the very building blocks of matter.

"This is beyond anything we've encountered," Prākāmya marveled, watching as a thought-form he'd created danced with the currents.

Metatron nodded sagely. "The Oceanic Kabbalah teaches us that language, thought, and reality are not separate. They are ripples in the same cosmic sea."

As their time in the temple drew to a close, Metatron gifted them with a crystal containing a fraction of the temple's vast wisdom. "Remember," the ancient seadragon cautioned, "these arts can reshape worlds. Use them with wisdom and compassion."

Laghimā and Prākāmya thanked their teacher profusely, their essences now vibrating with new frequencies of understanding.

As they prepared to depart, Laghimā turned to her brother. "You know, Prākāmya, I think we've only begun to fathom the depths of what's possible with the mind and spirit."

Prākāmya nodded, his form shimmering with newfound power and responsibility. "Indeed, sister. The universe is vaster and more wondrous than we ever imagined. Where shall we dive next?"

With a final farewell to Metatron and the Submerged Sephirot, the two spirits launched themselves back into the cosmic ocean, their minds awash with mystic syllables and their spirits attuned to the very rhythms of creation itself. 

As they soared through the stars, they knew that their journey of discovery was far from over. The cosmos held countless more secrets, and they were now better equipped than ever to explore the infinite interplay of mind, language, and reality.​​​​​​​​​​​​​​​​

The Luminous Gathering of Sages

As Laghimā and Prākāmya soared through the cosmos, they noticed a trail of twinkling lights in the distance. Upon closer inspection, they realized the lights were actually a swarm of Chinese lantern flies, their bodies glowing with an otherworldly radiance.

"How curious," Prākāmya mused. "These creatures shouldn't be able to survive in space."

One of the lantern flies approached them, its tiny voice somehow carrying through the vacuum of space. "Esteemed spirits, we come bearing invitations to the Luminous Gathering of Sages. Would you care to join us?"

Intrigued, Laghimā and Prākāmya agreed. They allowed their essences to condense into semi-corporeal forms and perched delicately on the backs of two lantern flies.

Their insectoid steeds carried them through a shimmering portal, emerging in a realm that defied conventional physics. They found themselves in an enormous pavilion floating amidst clouds that looked like spun sugar. Countless beings from across time and space mingled, their forms as varied as the stars themselves.

"Welcome," chorused a group of ancient Chinese philosophers, their long beards flowing in a non-existent breeze.

"Ah, new arrivals!" boomed a voice that could only belong to Socrates, his eyes twinkling with eternal curiosity.

As they fluttered down from their lantern fly mounts, Laghimā and Prākāmya were awestruck by the assemblage of wisdom before them. They saw Buddha engaged in a lively debate with Einstein. Nearby, Cleopatra and Marie Curie were deep in conversation, while Lao Tzu and Leonardo da Vinci sketched impossible inventions in the air with trails of light.

"Come, come!" urged a spritely Shakespeare, ushering them towards a dance floor where historical figures were engaged in an elaborate cosmic waltz. "The night is young, and there's much to learn!"

Laghimā and Prākāmya spent what felt like eons (though time had little meaning here) dancing and conversing with the greatest minds in history. They tangoed with Nikola Tesla, learning secrets of free energy. They swayed with Maya Angelou, feeling the power of poetic rhythm. They even attempted a rather clumsy foxtrot with Sir Isaac Newton, discussing the hidden laws of universal movement.

As the gathering reached its zenith, a hush fell over the assembly. A being of pure golden light descended from above, its form slowly coalescing into that of an enormous dragonfly. Its wings hummed with the vibration of creation itself.

"Behold," whispered Aristotle reverently, "the Elder of Elders."

The golden dragonfly regarded Laghimā and Prākāmya with compound eyes that seemed to contain entire universes. Then, it began to speak – not with words, but with pulses of sonar that resonated with their very essence.

*Click-whistle-hum* (Greetings, young ones. I am the Eternal Dragonfly, witness to all that was, is, and will be.)

Laghimā and Prākāmya listened in awe as the ancient being shared wisdom beyond anything they had encountered in their vast travels.

*Buzz-click-whirr* (The greatest truths are not found in knowledge, but in balance. The dance of opposites, the harmony of diversity, the rhythm of change and constancy.)

The sonar pulses painted vivid mind-pictures of civilizations rising and falling, of stars being born and dying, of the intricate web of causality that connected all things.

*Hum-whistle-click* (You have learned much in your journeys, but remember: true wisdom lies not in accumulation, but in integration and application.)

As the Eternal Dragonfly's sermon concluded, the gathered sages erupted in appreciative applause. The golden being's form began to dissolve back into pure light, but not before leaving Laghimā and Prākāmya with a final message:

*Click-buzz-whirr* (Go forth and dance with the universe. For in the cosmic ballet, every step is both a lesson and a teaching.)

As the Luminous Gathering drew to a close, Laghimā and Prākāmya bid farewell to their newfound friends and teachers. They remounted their patient lantern fly steeds, their spirits bursting with new insights and questions.

"Well, brother," Laghimā mused as they soared back into the cosmic expanse, "I dare say that was the most enlightening dance party in the history of existence."

Prākāmya chuckled, his essence still vibrating with the Eternal Dragonfly's sonar wisdom. "Indeed, sister. And yet, I feel our greatest dance is yet to come."

With a shared laugh of pure joy, the two spirits and their luminous insect companions twirled off into the infinite cosmos, ready to put their new wisdom into practice in whatever marvelous adventures awaited them next.​​​​​​​​​​​​​​​​

The Unsearchable Cave of Non-Being

Laghimā and Prākāmya found themselves drifting through a misty bamboo forest, the sound of rushing water growing louder with each passing moment. As they pushed through a curtain of willow branches, they beheld a majestic waterfall cascading down a cliff face that seemed to touch the clouds.

"Sister," Prākāmya whispered, his essence quivering with anticipation, "do you sense it? There's something hidden here, just beyond our perception."

Laghimā nodded, her form shimmering as she focused her awareness. "Indeed, brother. It's as if the very air is whispering secrets."

As if in response to their curiosity, a gentle breeze parted the waters for a brief moment, revealing a hidden cave entrance behind the torrential flow. Without hesitation, the two spirits glided through the watery veil and into the darkness beyond.

The cave seemed to defy physical laws, expanding infinitely inward while simultaneously feeling intimate and cozy. Soft light emanated from nowhere and everywhere, casting gentle shadows that danced with a life of their own.

In the heart of this impossible space sat a man with a serene smile, pouring wine into three cups that hadn't been there a moment before. He looked up at the newcomers, his eyes twinkling with mischief and profound wisdom.

"Ah, welcome, welcome!" he exclaimed jovially. "I've been expecting you, though I hadn't known it until this very moment."

Laghimā and Prākāmya recognized him immediately. "Master Zhuangzi," they said in unison, bowing deeply.

Zhuangzi waved dismissively. "Oh, none of that now. Come, sit! The wine has been waiting an eternity for this moment, and it would be a shame to disappoint it."

As the spiritual siblings settled into suddenly-extant cushions, Zhuangzi handed each of them a cup of wine. The liquid inside seemed to swirl with galaxies and dance with quantum possibilities.

"Now then," Zhuangzi began, taking a sip, "I hear you two have been on quite the journey of discovery. Exploring the vastness of existence, learning the secrets of mind and reality. Very impressive! But tell me, have you yet learned to stand in the unfathomable and wander in non-being?"

Laghimā and Prākāmya exchanged puzzled glances. "Master," Prākāmya ventured, "what do you mean by 'standing in the unfathomable and wandering in non-being'?"

Zhuangzi's smile widened. "Ah, that's the question, isn't it? 立乎不測，而遊於無有者也。 To stand in the unfathomable and wander in non-being. It's the key to true freedom, you know."

As they sipped the cosmic wine, Zhuangzi began to elucidate:

"You see, to stand in the unfathomable is to embrace uncertainty. It's to recognize that the Dao, the true nature of reality, is beyond our ability to fully measure or comprehend. And in that recognition, we find peace."

The cave seemed to pulse with each word, the shadows forming intricate patterns that illustrated Zhuangzi's teachings.

"And to wander in non-being," he continued, "is to let go of fixed identities and rigid categories. It's to flow with the ever-changing nature of existence, to be everything and nothing at once."

As Zhuangzi spoke, Laghimā and Prākāmya felt their understanding of reality shifting. The boundaries between self and other, being and non-being, began to blur.

"But Master," Laghimā asked, her form rippling with new insights, "how does one practice this in the midst of existence?"

Zhuangzi chuckled, refilling their cups with wine that now seemed to contain entire universes. "Excellent question! You practice by not practicing. You achieve by not striving to achieve. You become wise by embracing your foolishness."

As the conversation flowed like the wine, Zhuangzi shared parables and paradoxes that challenged everything Laghimā and Prākāmya thought they knew. They learned to see the unity in opposition, the usefulness in uselessness, and the freedom in accepting life's inherent chaos.

Hours or eons passed, time losing all meaning in the unsearchable cave. Finally, Zhuangzi stood, stretching like a cat awakening from a long nap.

"Well, my friends, I believe it's time for you to continue your journey. Remember, the truest wisdom often looks like foolishness to the world. Embrace the mystery, dance with paradox, and always be ready to empty your cup so it may be filled anew."

As Laghimā and Prākāmya prepared to depart, their essences forever changed by the encounter, Zhuangzi left them with one final piece of advice:

"And remember, life is but a dream. So dream wild, dream free, and when you wake, perhaps you'll find it was the butterfly dreaming of you all along!"

With joyous laughter echoing through the cave, Laghimā and Prākāmya bid farewell to the smiling sage. They emerged from behind the waterfall, their spirits lighter yet somehow more profound, ready to stand in the unfathomable and wander in non-being throughout the vast tapestry of existence.

As they soared off into the cosmic unknown, Laghimā turned to her brother. "You know, Prākāmya, I have a feeling our greatest adventures are just beginning."

Prākāmya nodded, his essence shimmering with newfound wisdom and endless possibilities. "Indeed, sister. For in embracing the unfathomable, every moment becomes an eternity of wonder."

And with that, the two spirits danced off into the infinite, their journey forever unfolding in the boundless realm of being and non-being.​​​​​​​​​​​​​​​​

The Beginning