The Thread of Dao
Page 18
126 下察於地。
For what is below, study the Earth.” [189]
Lines 109-126 speak to the essential role of intention in cultivating life energy. Purifying intention is both an aim and effect of becoming internally peaceful and practicing the “art of the heart-mind.” As the Guigu Zi [190] states:
Genuine intention must begin with the heart-mind technique (xin shu). Seek, through non-doing, stable tranquility of the five internal organs, and harmony throughout the six bowels. When the vital-essence, spirit (shen), yang-spirits (hun), and yin-spirits (po) are steadfastly guarded and unmoving, you can internalize your gaze and return your listening; settle your will and contemplation on cosmic emptiness, and attend to the spirit’s leaving and returning.
With genuine intention, one’s energy becomes more positive and life nourishing, allowing the eyes to sparkle and the demeanour to reflect peace, patience, and kindness. Emotional turmoil and overpowering desires suffocate this effect, making the breathing short and the mind narrow. Thus, cultivating energy is not simply filling up the body with fuel, but opening up the windows to the soul and letting fresh positive energy into your spirit. As said in lines 80-82:
A golden heart within cannot be hidden.
Externally, it is observed in the physical form
And can be recognized in the appearance of the face.
Lines 109-112 confirm that self-cultivation occurs, not only in seclusion, but should be ongoing in daily affairs. Further guidance for practicing ‘the art of the heart-mind’ in daily affairs can be found in DDJ8, which describes how to become an embodiment of water in all instances.
The highest excellence is like water
The excellence of water benefits all things
And does not fight against them
It dwells in the places that people detest
How close it is to Dao!
Such excellence in dwelling can be found in the Earth
Such excellence in the heart can be found in its depths
Such excellence in giving can be found in benevolence
Such excellence in speech can be found in sincerity
Such excellence in aligning can be found in order
Such excellence in professionalism can be found in competence
Such excellence in action can be found in appropriate timing
Simply because it does not fight
(Water) has no enemy
By giving awareness to internal energy, thoughts about the past and future are outshined by the power of the present. Lines 113-123 describe a process of spontaneous energy cultivation that takes place upon reaching the inner stillness and silence of the heart-mind (see especially lines 120-123). Without specifically referring to this internal energy work, DDJ15 has often been interpreted as describing the same process:
Who, by the power of their stillness
Can make clouded water slowly become clear?
Who, by the power of their serenity
Can sustain this progress until life slowly arises?
As with the Bai Xin ’s line 204 (“Without soaring (into the sky), without spilling over, the destined life-force (ming) will be extended”), Lao Zi cautions moderation and balance in this work, by continuin g :
Those who maintain this Dao do not desire fullness
It is because they are not full that they can remain covered
And not let what is new come to an end
When this ‘stillness-qigong’ becomes internally active, energy circulates and nourishes where there is lacking. As the Nei Ye states in lines 208-215:
Invariably, Dao
Is sure to enclose, sure to condense
Sure to expand, sure to open
Sure to strengthen, sure to solidify
It preserves excellence (yet) does not dwell
It removes excess and nourishes where there is weakness
Having known the furthest limits
Return to Dao and Virtue
Heshang Gong also describes the nourishing power of inner harmony in his comments on DDJ55:
“ When the mind is attuned to the breath, this is called ‘powerful’ ”
When the mind unifies in harmony and softness, spirit-energy flourishes within. The body then becomes pliant. Reverting to frantic actions, the harmonized energy-breath abandons equilibrium, and the body gradually becomes unyielding.
The depiction in XSX109-126, of a clear mind allowing for a reservoir of energy to develop and nourish the body, provides a backdrop by which to read DDJ5 and DDJ6 as a single stream of thought.
… The gate of Heaven and Earth
Is it not like a bellows?
Empty yet not finished
It moves, and again more is pushed forth
To speak countless words is worthless
This is not as good as guarding balance within
(Chapter Six)
Be a valley to the spirit and you will not die
This is called the Fathomless and the Female
The gate to the Fathomless and the Female
Is called The Root of Heaven and Earth
Soft and gentle
This is her way of existence
Do not draw on her use laboriously
The Xin Shu Xia ends by emphasizing the importance of learning from the natural world. The saying “For what is above, study the Heavens; for what is below, study the Earth,” sums up the statements in lines 109-123, and indicates the still-point in the Heavens which also exists in the heart-mind. From this still-point of the Heavens emanates the vital essence of life, much the same as from the still-point of the heart-mind emanates the thoughts and their subsequent phenomena. It would thus appear significant that the first matter addressed in the Nei Ye is that of this primordial essence and its manifestations.
Heshang Gong says the following about this inner center in his commentary on DDJ1:
“(This) mystery, ever more mystifying”
Returning to the center of Heaven, there is another Heaven. It dispenses energy-breaths which can be potent or weak. Obtaining harmonious fertile fluid ( 和滋液 ) from its center, this gives birth to the worthy and wise; If one receives polluted, chaotic, and aberrant (energies), this gives birth to greed and licentiousness.
“(Is a) multitude of gates, all leading to the subtlety within”
Heaven can return to the Heaven within itself, and dispense energy-breaths which are either potent or weak. Eliminating strong emotions, abandoning desires, and guarding balance and harmony within: this is called “knowing the gate-key to the door of Dao.”
Heaven, therefore, nourishes life on earth as the heart-mind and spirit naturally promote essence in the lower body. According to Daoist alchemical theory, the body is supplied with energy that is stored in the ‘lower dantien’, located just below the navel, and generates vital essence in the kidneys and sexual organs. Following the analogy of Heaven and Earth, the primordial essence nourishes the physical essence of the body. When this primordial essence is distilled, like murky water, through stillness and silence, it generates wisdom, virtue, and longevity. Heshang Gong explains this process in his commentary on DDJ6:
Heaven feeds people with the five energy-breaths. They go in through the nose, and are stored in the heart-mind. The five energy-breaths are refined to make the vital essence, shen-spirit, intelligence, clear vision (enlightenment), vocal expression, and the five intrinsic natures.
The transformation of this primordial essence proceeds to create virtue in an individual by means of the five intrinsic natures. The five intrinsic natures both support and rely on the health of the internal organs which, according to Daoist theory, correspond as follows: humanity ( 仁 ren) in the liver; propriety ( 礼 li) in the heart; sincerity ( 信 xin) in the spleen; loyalty ( 義 yi) in the lungs; and wisdom ( 智 zhi) in the kidneys. This accounts for the opening lines of the Nei Ye which state that it is essence stored in the breast (the location of the mind according to the ancient Chinese) that makes a Sage. The breast contains
the ‘middle dantien (energy center)’ – an area of development in Daoist internal cultivation usually given focus after the lower dantien has been firmly established.
Given the role of Heaven (the heart-mind), and its effect on Earth (the body), the Xin Shu Xia shows the role of Earth (the body) in completing the process of refinement by cherishing the energy absorbed from the “center of the heart-mind.”
Therefore, all that is collected internally (should be) regarded as a wellspring.
When this source is not exhausted, internally and externally, it circulates freely.
When the source is not dried up, the four limbs will become firm and solid,
Enabling command of their functions, and keeping them fit and strong.
( Xin Shu Xia , lines 120-123)
This should not be mistaken to suggest an inert lifestyle, but simply one that is not over-taxing. Exercise that over-strains the body has a deleterious effect in later years. By contrast, relaxed movement, utilizing the body’s natural structure and alignment, as is the case in Daoist exercises and martial arts, extends the body’s longevity. Such movement also allows relaxation of the mind and disengagement of the emotions in the midst of physical activity. While Daoist martial arts (Taiji, Baguazhang, Xing Yi) and Qigong also develop agility, stamina, strength, and martial skill, the “stillness in movement” cultivated through repeated foundational movements is their not-so-hidden treasure.
By the statement “When this source is not exhausted, internally and externally, it circulates freely,” the Xin Shu Xia also refers to mental and emotional exhaustion, teaching moderation in such things, much as the Nei Ye teaches about eating habits. [191] Daoist self cultivation requires that one consider if maybe that extra serving won’t be missed; maybe thoughts latching onto every phenomena are unnecessary; maybe anger, fear, and disappointment can also be forgone. Making such choices is an important step in not exhausting the essence on which self cultivation relies, and in developing an inner environment conducive to this essence. By reflecting and accepting the great emptiness and clarity of the universe, in its total void of ego and independence from conceptual knowledge, those who “nourish life” allow Dao to work unhindered in creating a mind like Heaven and body like Earth.
內 業
Internal Cultivation
Nei Ye
1 凡物之 精 ,
It is invariably the essence of things
2 此則為生 。
That gives them life
3 下生五 穀 ,
Below, it gives birth to the five grains;
4 上為列星 。
Above, it aligns the stars.
5 流於天地之 間 ,
Circulating between Heaven and Earth,
6 謂之鬼神 。
We call them ghosts and spirits;
7 藏於胸 中 ,
Collected within the bosom,
8 謂之聖人 。
We call them Sages
9 是故民 氣 ,
As a result (of essence), the energy-breath of common people (becomes) [192] :
10 杲乎如登於天 。
Bright! As though rising up to the Heavens;
11 杳乎如入於淵 。
Dark! As though entering the depths;
12 淖乎如在於 海 ,
Spacious! As though within an ocean;
13 卒乎如在於己 。
Enclosed! As though entirely self-contained.
14 是故此氣 也 ,
As a result, this energy-breath
15 不可止以 力 ,
Cannot be stopped with effort,
16 而可安以德 。
Yet can be made peaceful through virtue;
17 不可呼以 聲 ,
Cannot be called over with a shout,
18 而可迎以音 。
Yet can be welcomed with a harmonious tone (intent). [193]
19 敬守勿 失 ,
Honour it and guard it within. Do not neglect it.
20 是謂成德 。
This is called ripening virtue. [194]
21 德成而智 出 ,
When virtue has ripened, wisdom comes forth,
22 萬物果得 。
And the myriad things attain fruition.
Just as the Dao De Jing may be a compilation, representing the oral and written teachings of many Daoist sages, perhaps inspired by Li Er’s (Lao Zi’s) early lectures, the Nei Ye may be a compendium of earlier written and oral teachings focused on Daoist internal cultivation. [195] In its title, “ 內業 Nèi Yè ,” nèi means “inner, internal,” and yè means “profession, vocation; work, endeavour.” Thus, the Nei Ye describes the internal work of the Sage, perhaps in contrast to his or her external work of fostering balance and harmony throughout “all under heaven.” ‘Nei ye’ carries essentially the same meaning as the more modern term ‘nei gong (internal work)’, translated as ‘internal cultivation’ and referring, as well, to the practice of life-energy transmutation. While the Dao De Jing provides guidance on leadership, politics, cosmogony, nature, and self-cultivation, the Nei Ye is a more concise and direct self-training manual for those requiring the illumination demanded of an advisor to world-altering decision makers.
Daoist internal cultivation relies especially on “three treasures.” These three are essence (jing), energy-breath (qi), and spirit (shen). The process of transformation in this cultivation consists of transmuting jing into qi, qi into shen, and then shen into emptiness. In the pursuit of physical, energetic, and spiritual immortality, this path of transformation continues further still.
As the proto-Daoist texts in the Guan Zi show, the practice of energetic transmutation through stillness was already taking shape in the 4 th century BC. The Nei Ye begins with an explanation of such transformations, while appearing to differ slightly from later explanations by suggesting that jing-essence transforms qi, rather than transforms into qi (see lines 9-18). The difference here relies on the fact that the beginning of the Nei Ye refers to the original essence (yuan jing) of creation, rather than the essence of bodily substance. This original essence provides every living thing with its character, or DNA if you will. As original essence is ‘unpacked’, it gives rise to the earthly jing, said to reside in the kidneys and internal reproductive organs, as well as to qi and shen (spirit). [196] As the Nei Ye shows, yuan jing naturally expresses itself when the mind and body are not obstructed and obscured by emotions. Generally as a result of desire and its consequential emotions, the mind cannot give free expression to yuan jing and so yuan jing’s full realization as qi, spirit, nature (xing) and destiny (ming) is limited. As one practices the art of the heart-mind, the process of internal cultivation clears away the limitations to a full expression of our heavenly endowments, and frees up spiritual resources needed to embrace our heaven-endowed potential. [197]
The Huang Di Nei Jing, Su Wen (The Yellow Emperor’s Canon of Internal Medicine, Plain Questions) , which shows a deep connection to these early traditions, speaks to this natural potential in its first chapter where we find a depiction of the simplicity that allows people to enjoy these natural benefits:
When the sages of high antiquity taught those below, they all told them of the evil that seeks out depletion, of the thieving winds (that cause it), of what to avoid in particular seasons, and that the spacious emptiness of calm cheerfulness ( 恬 惔 ) is filled with genuine qi. [198] With spiritual vitality (jing-shen) protected within, what illness approaches? Thereby, the will is firmly established and desires are few; the heart-mind is peaceful and without fear. Though the body works hard, it is not fatigued, and the qi is compliant. Each person follows their wishes, and everyone achieves their goal. [199] Thus, they enjoy their food, have the clothes they need, take pleasure in customs, and neither those of high or low station have longings. The people were therefore called natural. Cravings and desires did not strain their eyes, excess and wickedness did not confuse their hearts and minds. They were not afraid of being considere
d foolish, wise, competent, or incompetent. Thus, they were as one with Dao. Thereby they could all live to one hundred years and neither their movements nor their activities would decline. Their virtue remained intact, and so they were not at risk. [200]
Zhuang Zi illustrates this naturalness in his chapter “Fixed Ideas”:
Thus it is said: If the body is over-worked and does not rest, it becomes worn out; if the spirit is employed without pause, it becomes over-worked; and when over-worked, it becomes exhausted. It is the nature of water that when free from other substances, it is clear, and when it is calm, it is level; but if it is collected, obstructed, and not allowed to flow, it cannot maintain its clarity. It is a reflection of Heaven’s virtue.
Thus it is said: To be pure, genuine, and uncontaminated; to be calm, unified, and stable; to be content and not impositioning; to move according to the phases of Heaven: this is the way to nourish the spirit.
Now, if one has a sword from Gan or Yue, he hides it in a protective case and does not dare use it, for he considers it a most valuable treasure. But the spiritual vitality (jing-shen) travels in all directions, flowing this way and that without limit. Above, it reaches the Heavens; below, it circles the Earth. It transforms and nourishes all things, and cannot be equated with any image. Its name is “One with Divinity.” The Dao of pure naturalness is the only way the correctly protect the spirit. Protected as such, it will not be lost, for the spirit will become unified. Unified, (yuan) jing will rejoin in symbiosis with Heaven. There is a saying in the hinterlands which states that “the multitudes concern themselves with profit; noble scholars concern themselves with reputation; aristocrats increase their ambitions; sages treasure essence.” Thus, to be natural is to be uncontaminated; to be pure is to not diminish the spirit. One who can encapsulate naturalness and purity is called a Genuine Person (Zhen Ren). [201]