original dao

7/29/2019 Original Dao

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The Original Meaning of Dao

'Dao' is a concept which appeared very early on; however, initially it was not a philosophical notion.

Originally, 'Dao' Referred to the Way Tread by People

The ancient dictionary Explanations to the Chinese Characters1 defines Dao as the way or raodalong which one walks. There are many kinds of roads, such as branching roads and roads going inall directions, but only roads leading in a single, definite direction can be called 'Dao'. This originalmeaning was then extended to include the notions of 'rule' or 'law'. For example, the movement ofthe heavens follows regular laws, and is thus called the 'Dao (Way) of Heaven'2. During the Springand Autumns era, there was the saying 'The Way of Heaven is bright, and as regular as the Sunand Moon'. This meant that the movement of the heavens was very clear and could be observedthrough the movement of the Sun and Moon. Thus the ancient notion of the Way of Heavenacquired the abstract significance of 'law'. The term 'Dao of Heaven' gradually became a richconcept, until it lost its original meaning and came to designate natural laws and principles.

Laozi's Creative Use of the Concept of Dao

Deep elaboration of the concept of Dao began with Laozi1. Laozi made Dao2 into the core of hisphilosophical system; hence, his school came to be known as the 'Daoist School'3.

The Laozi was the first book to elaborate on the concept of 'Dao'

Laozi, whose surname was Li and whose name was Er, lived during the Spring and Autumnsperiod. He left to posterity a book of approx. 5000 characters, divided into two chapters, whichpeople called the 'Laozi', meaning Venerable Master. After the Tang dynasty, it was called thePerfect Book of Dao and its Virtue4. In this book, Dao is considered as the origin of the world, andhence is regarded as the highest final category. Laozi considered Dao to be an undifferentiatedwhole which existed prior to the creation of Heaven and Earth: "it is made of undifferentiatedsubstance, and was born before Heaven and Earth". From it are derived Heaven, Earth and allbeings. Laozi gave a complete description of the different attributes of Dao. His thought was latergreatly elaborated by his successors. From the pre-Qin era onwards, Daoist philosophers engagedin a great many reflections and discussions on Laozi's ideas: over one thousand commentarieswere written on the Laozialone, while even more works were written based on his ideas. Hence,expositions of Dao are rich and varied.

The Main Meanings of the Concept Dao

The Meaning of Dao

Firstly, Dao is the eternally existing Origin of the world: it knows no limits in space or time.According to Laozi, it is an undifferentiated whole which precedes the existence of Heaven andEarth. It is empty, silent and formless; it grows independently and is inexhaustible; and eternallyrevolves without ever stopping. It is the Source of all beings. In the Laozi1it is said:
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"There was something undifferentiated and all-embracing,Which existed before Heaven and Earth.Soundless and formless, it depends on nothing external

And stays inexhaustible.It operates with a circular motion

And remains inextinguishable.It may be considered the mother of all things under heaven"2.

It is so ancient, and so fundamentally different from all other beings, that it does not have a name,and cannot be described in ordinary language. However, in order to describe it, we cannot but giveit a name, so it is called 'Dao'3, or also 'Great'4.

Another Daoist theorist, Zhuang Zhou, also said in the chapter "The Great Patriarch" of the Book ofMaster Zhuang5, that "Dao is a reality that can be trusted even though it has neither behaviour norform; it can be transmitted from heart to heart, but not by words; it can be obtained but not seen. Itis its own root, and existed prior to Heaven and Earth. It created the Spirits and Divinities, and gavebirth to Heaven and Earth. It is higher than the Supreme Ultimate yet is not high; it is under than theSix Directions6yet is not deep; it precedes all creation yet is not old; it is farther than the remotest

antiquity yet is not distant".

The above makes clear that Dao is the origin of all existence; it is both the first and last of allbeings, and knows no limits in time.

Dao is omnipresent:

The above also touches on space: according to Zhuangzi, Dao is also beyond limitations of space.The ancient concept of the Six Directions7 includes the four cardinal directions as well as above andbelow - in fact encompassing all space. That Dao is 'Under the Six Directions' means that Dao is

great beyond all limitations of space. Even earlier, Laozi had said that Dao permeates oursurroundings, so that it is impossible to say if it is to our left or to our right. Dao is a continuous andunbroken existence: should you wish to greet it, you would not see its head; should you wish tofollow it, you would not find its tail. In a nutshell, Dao is omnipresent, and is not limited to anydefined physical space.

The substance of Dao is Non-Being

Dao is Non-Being8, an existence which follows no laws. Dao's transcendent and unlimited naturesets it apart from all beings possessing form, matter and a specific place in space-time. All concretebeings follow specific laws. Dao, on the other hand, is formless, and is not bound by any concrete

laws. It is pure Emptiness

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and Non-Being. The first chapter of the Laozistates that Dao isnameless, and is the Ancestor of Heaven and Earth. This implies that Dao is nameless. The Laozialso states that

"You look at it but cannot see it;It is called the imageless.You listen to it but cannot hear it,It is called the soundless.You touch it but cannot find it,
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It is called the formless.

These three cannot be further inquired into,For they are the inseparable One.The One is not bright when it is up,

And not dark when it is down.Infinite and indistinct, it cannot be named,Thus reverting to a state of non-thingness.

This is called shape without a shape,Or image without image.It is also called the Vague and the Elusive."10

It is thus clear that Dao is formless and imageless, and cannot be attained by human sense organs.According to Laozi, all creatures emerge from 'Being'11, but 'Being' emerges from 'Non-Being'. ThisNon-Being refers to Dao. Other Daoist scriptures also often use the terms 'Non-Being', 'Emptiness'and so on to designate Dao. In sum, Dao is nameless, formless, and substanceless; it is Non-Being

and Emptiness. This is the substance of Dao.

Avatars of Dao

The avatars of Dao are the Lordly Spirits and Deities12: Dao is Emptiness and Non-Being, but it alsohas a divine nature. In a state of dispersion, it is formless and imageless Vital Breath13, but whenthese are concentrated, they become Deities. In Daoism, Laozi is one such Deity. According to theTablet of the Venerable Master's Holy Mother14of the Eastern Han dynasty, "Laozi is Dao". TheMighty Commonwealth of Orthodox Oneness tradition15founded by Zhang Daoling also clearlystates that Dao is Oneness, which is dispersed as Vital Breath and reunited as the SupremeVenerable Sovereign16. The term 'Supreme Venerable Sovereign' is a respectful title given to Laozi

in Daoism.

There are three higher deities in Daoism: the Sovereign of the Heavenly Treasure17, also called thePrimeval Lord of Heaven18; the Sovereign of the Numinous Treasure19, also called the SupremeSovereign of the Great Dao20; and the Sovereign of the Divine Treasure21, also called the SupremeVenerable Sovereign. All are avatars of Dao, that is to say, all are emanations of the Vital Breath ofOneness22.The Birth of the Deities of the Nine Heavens23 describes the emergence of these threedeities as follows: the Sovereign of the Heavenly Treasure is the Lordly Spirit of the Great Grotto24,whose Original Vital Breath25 is the Elder of the Heavenly Treasure26. This Elder27is the NineThousand Nine Hundred and Ninety-Nine Billion Lofty Vital Breaths of the Supreme Jade Void ofthe Grotto of Chaos28, which collected themselves into the Sovereign of the Heavenly Treasure inthe first year of the Dragon Han29 Kalpa (universal cycle extending from the origination of Heaven

and Earth till their destruction). The Sovereign of the Numinous Treasure is the Lordly Spirit ofPervasive Mystery30, whose Original Vital Breath is the Elder of the Numinous Treasure31. ThisElder is the Nine Thousand Nine Hundred and Ninety-Nine Billion Mysterious Vital Breaths of theSupreme Purple Void of the Crimson Chaos32, which transmuted themselves into the the Sovereignof the Numinous Treasure at the beginning of the Dragon Han Kalpa. The Sovereign of the DivineTreasure is the Lordly Spirit of Pervasive Spirit33, whose Original Vital Breath is the Elder of theDivine Treasure34. This Elder is the Nine Thousand Nine Hundred and Ninety-Nine Billion VitalBreaths of the Most High Pristine Void of Quiet Obscurity in Communion with the Origin35, whichbecame the Sovereign of the Divine Treasure during the Crimson Light36Kalpa.
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After attaining Dao, Man can become a deity

Dao can transmute itself into deities, while Man can Cultivate Dao37 and Attain Dao38: hence, mancan also become a deity. Deities which originated as people are called Immortals39. All people canCultivate Dao, and can therefore all potentially become Immortals. In this way, the Daoist pantheonis open and limitless.

The Major Functions of Dao

The Principal Functions of Dao

Though Dao is Emptiness1 and Non-Being2, it is the origin of the world and is the generator of allmovement and evolution in the universe.

The Creative Function of the Great Dao

The Laozisays: the Dao, though nameless, is the origin of Heaven and Earth; it also has a name,and is the mother of all beings. ("Non-Being is the Origin of Heaven and Earth; Being3 is the motherof the myriad things."4) It also says that these two (the nameless and the named) are actually thesame thing, but when manifested have different names. Together, they can be called the'Mysterious'5, which is mystery upon mystery, and the gate to all changes. ("These two have thesame source but different names, They both may be called mysterious and profound. Themysterious mystery Is the doorway to all subtleties"6). The Sublime Book of the Supreme VenerableSovereign's Teachings on Eternal Purity and Tranquility7 thus says that the Great Dao is formless,and gives birth to Heaven and Earth.

The Dao does not interfere8, but is not inactive9

The creative function of Dao does not express itself by sending down specific orders. It does notinterfere, but lets each being follow its won nature and spontaneously grow and develop, from Non-Being to Being and from Being to Non-Being. This is called 'Non-Interference'10. All beings have anend, and their functions may only express themselves through action. But for this reason, theirfunctions are always limited, and cannot be maintained indefinitely. Laozi said that the great windcannot blow over the whole sky, and the rain cannot fall the whole night. The actions of Heaven andEarth cannot be maintained forever, much less those of people. The Great Dao is different: it letsthe myriad beings to be born and develop, while remaining in a state of Non-Interference - it cannever be exhausted. For this reason, Laozi said: Dao does not interfere, but is not inactive. TheGreat Dao gives birth to all, but never takes possession of them; it accomplishes everything, but

claims no credit for itself. Those who study and practise Dao should also follow the Great Dao, andseek after Purity and Tranquility11, and Non-Interference.

The law of motion of Dao is movement toward the opposite

Laozi's conception of Dao is rich in dialectical thinking. He considered that Dao is in a process ofconstant cyclical motion, always following the law of return to the opposite. Concepts such as Beingand Non-Being, high and low, long and short, before and after are all relative and mutually
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generating. Fortune and misfortune depend on each other, each always turning into its opposite.Who can master the turning point of these transformations? Why is Dao never in a normal state?Normality will become abnormality, the good shall turn to evil. These deep thoughts were not onlyinherited by successive generations of later Daoists, but also had a deep influence on the entirebody of Chinese philosophy. On the foundation of Laozi's thought, later Daoist scholars developedconcepts such as 'the Dao of Heaven is Return from the Ultimate'12, which has become a famousmaxim regarding the Chinese approach to reality. Related to this, Daoism considers that softnesscan defeat hardness. Laozi said that softness is an expression of Dao. For example, water is thesoftest thing under Heaven, but when it attacks hard objects, none can resist it in the end. Thereforethe softest thing in the world can circulate freely amidst the hardest things. Self-effacement andsoftness are the basic principles of Daoist methodology and approach to people and things; theyalso count among Daoism's unique characteristics.

The Significance of Spontaneity

Spontaneity is an attribute of Dao

The Laozi

1

says that 'Man follows Earth, Earth follows Heaven, Heaven follows Dao, Dao followsSpontaneity". Dao is the ultimate existence; no other existence is above it or precedes it. Therefore,it does not follow anything but itself. Though Dao is its own ruler, this does not mean that itintentionally rules other things, but that it respects the natural development of all beings and of theworld. According to Heshang Gong's Han dynasty interpretation of 'Dao follows Spontaneity', "thenature of Dao is Spontaneity2; it is ruled by nothing."

Opposition between Man and Spontaneity

All beings have their own nature, which is spontaneous. Here, the term 'Spontaneous' is equivalentto the commonly used term 'Natural'3. The Perfect Man of Nanhua4considered that cows andhorses originally lived in a state of natural spontaneity, but that when men forced them to wear

harnesses, they infringed on the spontaneity of the cows and horses. Man also originally had hisown nature, but has been reined in by fame and locked up by fortune, to the point where he has losthis natural spontaneity.

Spontaneity and Non-Interference are identical

Daoism advocates Purity5, Tranquility6, and Non-Interference7. Dao does not interfere and does notgive orders, but spontaneously generates the myriad beings. To achieve Non-Interference and tounite with Dao is to achieve a state of Spontaneity. Chapter 17 of the Laozistates:

"The best kind of rulers are those whose existence

Is merely known by the people below them.The next-best are those who are loved and praised.The nest-best are those who are feared.The next-best are those who are despised.If trust in others is not sufficient,It will be unrequited.(The best rulers) are cautious,

And seldom issue orders.When tasks are accomplished and affairs completed,The common people will say,
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"We simply follow the way of spontaneity"8.

That is to say, let the common people and the myriad beings be born, grow, develop and changeaccording to their own nature. Let the rulers not interfere, and let the ruled follow their nature.

Observing the Way of Heaven and Following its Motion

The concept of and the principle of Non-Interference2do not implythat one should remain inactive, but rather that we should avoid excessive human interference. Itdoes not oppose action in conformity with the Great Dao3nor actively Practising4and CultivatingDao5. The first sentence of the chapter of the Book of SecretCorrespondences6opens with the sentence . The so-called 'Way of Heaven'7refers to the basic laws of the entire universe. To'observe' means to investigate and experience. The purpose of knowing the Way of Heaven is tograsp its laws in order to apply them. This means on the one hand to control external objects andimprove oneself, and also to be able to follow the movements of Heaven. This is the basictheoretical foundation of all different Daoist Magical Arts8 of Cultivating Immortality9. On this basis,

Daoist adepts actively attempt to apply the principles of the Great Dao and to experiment withdifferent methods to improve oneself (cultivate an Immortal Body10 or prolong one's life) and controlexternal objects and spirits (often by dispatching Spirits11to effect changes in the myriad beings).These pursuits have left a rich heritage in the history of Chinese technology, hygienics (NourishingLife12, medicine and pharmacology, much of which has significance as contributions to worldcivilization. This active pursuit of the Great Dao in order to control external objects also establishedthe unique characteristic of Daoism as rich in practical Daoist Arts13.

Of course, the foundation of Observing the Way of Heaven and Following its Motions is based onDao and Spontaneity. Any action which does not conform to natural Spontaneity, any form of forcedhuman intervention which goes against natural laws, has no chance of success and can only said tobe reckless and wild.

The Significance of Virtue

The Daoist concept of 'Virtue'1is rich in meaning. Generally speaking, Virtue and Dao are reciprocalconcepts. In the fifty-first chapter of the Laozi, it is said that "Dao begets all things, and Virtuefosters them." Dao is the fundamental origin of all beings, while Virtue is the reflection of Dao in allbeings. Dao is formless and imageless; Virtue, as the manifestation of Dao in all concrete things, isalso formless. Therefore Daoists often refer to Dao and Virtue as a single concept, and considerthem to be absolutely void and still, and the ultimate abstruse Ancestor of all beings.

Virtue is the attainment of Dao

As the reflection of Dao in all beings, Virtue can be said to be each concrete being's attainment ofDao. In the Pivotal Meaning of the Daoist Doctrine2 by Meng Anpai of the Tang dynasty, it is saidthat Virtue is attainment, and is the opposite of loss of Dao. For this reason, Virtue and thesometimes-used concept of 'Dao-Nature'3 are identical. Dao is omnipresent and all creatures haveDao-Nature. In the Book of Master Zhuang4, it is said that Dao is 'omnipresent', and can be found inmole crickets and ants, in bricks and tiles, in stools and urine. Whether it be the most spiritual ofmen or the most debased of things, everything has Dao. In the Book of Western Ascension5, it issaid that "Dao is not only in me; all beings have it". This Dao-Nature reflected by all beings is Virtue.
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Virtue is the effect of Dao

Virtue is the reflection of Dao, and Dao is the root of Virtue. From this perspective, we can say thatthe effect of Dao on the nurturing and ordering of all beings is played out through Virtue. Dao isEmptiness6 and governs Non-Being7, while Virtue exists in all concrete things and governs Being8.Of course, we are here not separating Dao and Virtue into two separate things, but merely reflectingon different situations and functions. Fundamentally speaking, Virtue and Dao are but two aspectsof a single category. Hence, the first scroll of the Pivotal Meaning of the Daoist Doctrine quotesMaster Xuanqing as saying that "Dao and Virtue are two significances of a single reality. They areone but not one, two but not two." Looking at their functions and effects, they are different and thustwo, but as different expressions of the same reality, they are not two. In the same way, they areboth one, but owing to their different functions, they are not one.

Expression of the Unity of Dao and Virtue

Since Virtue1is the reflection of Dao2, therefore, in seeking Dao, one must seek harmony withVirtue, so that one's thoughts, words and deeds are all in conformity with Virtue.

Dao is expressed as my Virtue

Dao is in all beings; and, as far as people are concerned, Virtue is the Dao in oneself. Therefore,Wei Zong of the Song dynasty wrote in the Imperial Commentary to the Book of Western

Ascension3that "no being does not have Dao; in myself, Dao is expressed as my Virtue. All menpossess the Virtue of Dao." One's Virtue can only be realized and developed through one's ownefforts; hence, one must Cultivate Virtue4 in order to unite with Dao. The presence or absence ofVirtue depends on unity with Dao. The Laozi5says that "the expression of the Great Virtue can be

achieved only by conformity with Dao". Cultivating Dao6and Cultivating Virtue are thus one and thesame thing. Another important scripture, the Book of Spontaneity7, says that "to attain Virtue is toobtain Dao-Fruit8". He who incessantly Cultivates Virtue and unites with Dao, initially becomes avirtuous man; after steady progress, he attains to perfection and becomes a Perfect Man9, what iscommonly called a 'Lofty Immortal'10.

The man of superior Virtue is not conscious of his Virtue

The Laozistates that "The man of superior Virtue is not conscious of his Virtue, And in this way hereally possesses Virtue. The man of inferior Virtue never loses sight of his Virtue, and in this way hehas no true Virtue." Although this statement seems contradictory, actually, it is not. Those who have

a high level of cultivation of Virtue always act spontaneously in a natural state of Dao. They are notattached to Virtue but conform to it spontaneously. But those who are of a low level are alwaysmindful of Virtue and attached to it; consequently, they always seek the outer forms of Virtue andmiss its true significance. In capter 51 of the Laozi, it is said that:

"all beings venerate Dao and honour Virtue. As for the veneration of Dao and the honouring ofVirtue, It is not out of obedience to any orders; It comes spontaneously."11
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The nature of Dao and Virtue is such that in seeking Virtue, one must be spontaneous and not forceoneself, nor should one be attached; one cannot merely conform to outward forms, much less flauntoneself and self-righteously consider oneself to have Virtue.

Indifference to fame or gain

Since all men inherently possess Virtue, then all men should be virtuous. Why is that not the case?In the course of their life in this world, people are subject to many external stimuli, and their mindscome to pursue external glory and splendor. Distracted by fame and wealth, they distancethemselves from Virtue. Therefore, Laozi counsels men to eliminate selfish desires, attain one'sinner nature, and embrace one's spontaneous Dao. This requires indifference to fame or gain, andto refrain from seeking shelter in material desires. If the mind is free of preconceived ideas, free ofpressure, free of confused desires, magnanimous and big-hearted, empty, still and unsullied, then itwill be in natural harmony with Dao, and will manifest true Virtue.

Virtue is an inner state

Virtue exists in all beings, but it is formless and imageless; it cannot be sought after through forms.It is internal. Harmony with Virtue cannot be found through external forms, but must be sought afterinternally. The Perfect Man of Nanhua12 (Zhuangzi) described many individuals who, though ugly inappearance, were rich in Virtue. Some of them were even lacking arms or legs, and yet,unexpectedly, were revered by the people. The Perfect Man of Nanhua pointed out that as long asone excels in Virtue, people will ignore one's physical infirmities. A highly virtuous person does notflaunt himself; the more he is like this, the more people will be attracted to him. His Virtue willgradually guide and elevate the masses, and purify their customs and habits. Virtuous people donot display their emotions, much less are they tied down by sensual passions. The Perfect Man ofNanhua said: "When I speak of detachment, I mean that one must not harm oneself with positive ornegative emotions; one should follow spontaneity without adding to it." This is very different fromthe attitudes of common people. The Book of Western Ascension13criticizes those "common people

who crave to protect their lives through passion and covetousness", who fill themselves with desireand lust after external things. Such people, the more they distance themselves from Dao, the morethey turn their backs on Virtue. Therefore, accomplished Daoists do not care for fame, fortune orsensual pleasure; they devote themselves to "clean their spirit till it is white as snow, and discardvulgar habits". They purify their inner world and clear out all sorts of outer disturbances.

Accumulate Merits and Establish Virtue

To clear out vulgar attachments during the process of Cultivating Virtue, does not imply that oneshould ignore society and the sufferings of the people. On the contrary, Daoists do not pursuepersonal fame and fortune, but care for the collective good of all people, and advocate universal

salvation. Daoists must therefore accumulate merits

14

and establish Virtue

15

. Merit

16

and Virtue areactually the same thing. By accumulating Merits one can accumulate Virtue. To tirelessly establishmerit is the first stage of Cultivating Virtue. A Daoist saying exhorts one to 'Perform three thousandvirtuous deeds and eight hundred meritorious acts'. This shows the importance of demonstratingMeritorious Conduct17 among the people. This type of deed performed for society and for thepeople, is called 'Merit'18. Daoists do not seek reward for establishing merit among the people, anddo not seek to be known for their good deeds; they consider that the Spirits in Heaven and Earthwill naturally know. This type of merit is called 'Hidden Virtue'19or 'Hidden Merit'20. Daoismadvocates to Broadly Accululate Hidden Merits21.
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Formation of the Daoist Theory of Universal Evolution

Fundamental Difference Between the Daoist Theory of Universal Evolution and the ChristianConcept of the Creation by God

The question of whether the universe has always existed as it does now is a most interesting, butalso most perplexing one. Countless are those who, over the past thousands of years, have deeplypondered over this question and formulated what they considered to be the best answer, somegoing so far as to elaborate wonderful theories on the subject. Nonetheless, until today noconsensus has emerged. Contemporary opinion tends to consider that the universe had abeginning, and that this beginning was a stage in the evolution of the universe -- looking at theuniverse as a whole, it has neither an absolute beginning nor an absolute end. Daoist Cosmogonyhas proposed a similar view of the universe for the past two thousand years. This theory ofuniversal evolution is radically different from the Christian theory of the Creation of the universe byGod. Daoism considers that universal evolution follows its own laws and is not the product of divinecreation. Rather, it is the product of Spontaneous1 evolution under the control of the Great Dao2.The highest divinity of Daoism, the Primeval Lord of Heaven3, emerged during the evolutionaryprocess, which he helps to push forward according to the circumstances. On the other hand,Christianity considers that God created the world out of absolute nothingness.

Initial speculations on the origin of the universe

Early on, Laozi had reflected on the origin of the universe. He considered that Heaven and Earthhave not existed indefinitely. Dao preceded the formation of Heaven and Earth. The process of thegeneration of Heaven and Earth by Dao is resumed in the following formula: In other words,Dao generated the primeval unified whole, which divided into two opposing forces, whoseinterpenetration generated all beings. The two forces referred to by Laozi as the 'Two' arecommonly considered to be designate Heaven and Earth. Later on, other Daoist theorists further

reflected on the origin of the world and formulated systematic theories. These were discussed in thescripture The Source of Dao4, which points out that before the formation of Heaven and Earth, therewas nothing but limitless dark space, in which nothing existed. There was only Essential VitalBreath5 and Vital Breath of Spirit6 circulating everywhere. These Essential and Spiritual VitalBreaths refer to different functions of Dao, which formed the world and the myriad beings.

The complete description of the origin of the universe began in the Wei and Jin dynasties

Ge Hong, the famous accomplished Daoist and reputed astronomer of the Jin dynasty, made animportant contribution to Daoist Cosmogony. In his Inner Book of the Master Who EmbracesSimplicity7, he considered the concept of 'Mystery'8, and its effect on the formation of Heaven and

Earth. In his later years as a hermit on Mt. Luohu, he wrote the important work The Book of PillowSecrets9in which he discussed the 'most sublime root' and pointed out that before the formation ofthe world, the original chaos was like an egg, inside which was Perfect Man Pangu who calledhimself the King of Primeval Heaven10. As the universal egg grew larger in its initial stages, he grewlarger inside it. At the formation of the world, the light elements rose upwards to form Heaven andthe heavy elements descended to form Earth, while the King of Primordial Heaven resided on JadeCapital Mountain11 in the centre of Heaven. Later on, other spirits, men and animals were formed.Ge Hong's theory was later developed into a systematic Cosmogony. At about the same time, theHighest Clarity sect12 also reflected on the question of the origin and structure of the universe.

Around the end of the Eastern Jin, the grandson of Ge Hong's brother, Ge Caofu, wrote a large
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number of scriptures, amongst which the Numinous Treasure's Lofty and Sublime Book of theLimitless Salvation of Mankind13 and other writings fully described the process of the formation ofthe world. Subsequently, the Book of the Supreme Venerable Sovereign's Opening of theHeavens14 appeared, which also discussed the question of the creation of Heaven and Earth.

The Process of The Creation of the World

Universal Cycles, or Kalpas1

The notion of Universal Cycles is an important concept in Daoist Cosmogony. A single universalCycle is said to last from Cosmogony till its destruction. The concept of Universal Cycles originatedin India. The universe is an endless process of repeating Cycles; each Cycle has a beginning andan end. After the end of a Cycle, the universe falls into darkness and everything in the universe isdestroyed. Only the most accomplished of the Immortals2 are able to survive the end-of-cycleapocalypse. At that point, a new Cycle will begin. Major universal Cycles are themselves made upof minor cyles. The major universal Cycles are named 'Dragon Han'3, 'Extended Well-Being'4 ,

'Crimson Light'

5

, etc. ; these Cycles have followed each other in succession since aeons ago. Wecannot know how many Cycles there have been in the past.

The Appearing of the Crimson Light

After the end of a Cycle, the universe plunges into a period of darkness, in which the mightyDiamond Wind6 blows through a world of chaos, a space of infinite emptiness and absolutedarkness in which no light, no form, no image is to be found. Even the Vital Breaths of Dao7areshrouded in complete darkness. It is then time for the new birth and growth of nature, and the newcycle of Crimson Light will begin. The stage is set for the new life of the universe. This is called "The

Appearing of the Crimson Light". The space-time in which we presently live is part of the cycle ofCrimson Light.

The Root of the World: The Crimson and JadeCharacters

At this point, the Vital Breaths of Dao gather together, and an octagonal Book suddenly appears outof the void. Each character in the Book is about 12 feet long, with rays of light streaming forth fromthe eight corners of the Book. When these rays are seen by the Primeval Lord of Heaven8 , Heknows the time has come to inaugurate a new Cycle. At this point, He places the Jade Charactersinto the Forges of Heaven, until they begin to emit crimson rays of light. Thus they are called theCrimson Characters. The Crimson and Jade Characters9 are the source of the Heavens, and arecalled the 'Original Matrix'10. The Crimson Characters are in fact the Root of the world. Thus theBook of Salvation11says: "The Crimson Characters of the Grotto of Chaos12are the Word of

Essential Truth arising from the Absolute Void. At the very beginning of the Cycle, it forms theCosmos and makes the Sun, the Moon and the Stars send forth their light. It is the origin of theHeavens. It has no ancestor; its essence is of Dao."

The Emergence of the Thirty-Two Heavens13 out of the Original Matrix

The Heavenly Matrix formed out of the Crimson Book of Jade Characters, is called the OriginalMatrix. It weaves itself in all directions, forming thirty-two heavens. The World is hence created, and
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a new Cycle has begun. Taking note, the Primeval Lord of Heaven opens the Perfect Script of theFive Divine Tablets14, leading to the formation of the various spirits. At the same time, the Lordexercises His power to ensure the long life of the heavens of the new Cycle. Thirty-two heavens arethus created and maintained; if we add the Three Pristine Heavens15 , there are a total of thirty-fiveVital Breaths of Dao. These Energies are derived from the Vital Breath of the Highest Origin16.

Salvation by the inauguration of a new Cycle

At the beginning of each Cycle, the Primeval Lord of Heaven reveals Scriptures and teaches theWay, disseminating scriptures on Dao, saving all the people under heaven. Individuals who, owingto spiritual affinity, attain salvation, may join the ranks of the Immortals. These are able to survivethe apocalypse at the end of the Cycle, and enjoy eternal life. The Scriptures revealed from within aSacred Pearl by the Primeval Lord of Heaven at the beginning of the Cycle, are the mostmysterious of all Dao Scriptures.

The Thirty-Six Heavens

The Skies are Divided into Ten Directions

The Thirty-Two Heavens arising out of the Original Matrix1 are located in the four cardinaldirections, with eight heavens per cardinal direction. To these four directions can further be addedNortheast, Southeast, Southwest and Northwest, as well as above and below. In addition to theseThirty-Two Heavens, there are also four other Heavens. All of these Heavens are distributed amongthe Eight Directions mentioned above, as well as above and below, for a total of ten directions.

Names of the Thirty-Six Heavens

We have mentioned that the Original Matrix gave birth to Thirty-Two Heavens. These Heavens aresubject to calamities and universal cycles (kalpas); they therefore undergo birth and death. Theother four Heavens are not subject to kalpas: they include the Three Pristine Heavens, and theGreat Overarching Heaven. In total, there are Thirty-Six Heavens2. Their names are:

The Thirty-Two Heavens: The Taihuang Huangceng Heaven, Taiming Yuwan Heaven, QingmingHetong Heaven, Xuantai Pingyu Heaven, Yuanming Wenju Heaven, Shangming Qiyao MoyiHeaven, Xuwu Yueheng Heaven, Taiji Mengyi Heaven: the above-mentioned constitute the EightHeavens of the East. The Ciming Heyang Heaven, Xuanming Gonghua Heaven, YaomingZhongpiao Heaven, Zhuluo Huangjia Heaven, Xuming Tangliao Heaven, Guanming DuanjingHeaven, Xuanming Gongqing Heaven, and Taihuan Jiyao Heaven are the Eight Heavens of theSouth. The Yuanzai Kongshen Heaven, Tai'an Wangya Heaven, Xianding Jifeng Heaven, Sihuang

Xiaomang Heaven, Taiji Weng Chongfu Rong Heaven, Wusi Jiangyou Heaven, Shangshe RuanleHeaven, and Wuji Fangshi Heaven are the Eight Heavens of the West. The Haoting XiaoduHeaven, Yuantong Yuandong Heaven, Taiwen Hanchong Miaocheng Heaven, Taisu XiuleJingshang Heaven, Taisu Wushang Changrong Heaven, Taishi Yulong Tengsheng Heaven,Longbian Fandu Heaven, and Taiji Pingyu Jiayi Heaven are the Eight Heavens of the North.

The Heavens of the Three Pristine Ones3: the Heaven of Supreme Clarity4; the Heaven of HighestClarity5; the Heaven of Jade Clarity6.
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The Great Overarching Heaven

Thirty-five of the Thirty-Six Heavens are part of the Great Overarching Heaven7. The GreatOverarching Heaven is infinite, while other heavens are all finite. It is the highest heaven,transcends all the other heavens, and has no limits. In space, the universe is infinite.

The Three Worlds and outside

The Thirty-Six Heavens are divided into different worlds. The Three Worlds8are the World ofDesire9, the World of Form10, and the World of Formlessness11. Altogether 28 heavens are includedin the Three Worlds. They are subject to kalpas; those who are born in or enter these heavens donot escape from reincarnation and karma. Outside of the Three Worlds are a further eight heavens.Those who Cultivate Dao and leap out of the Three Worlds can escape from kalpas, karma, andreincarnation.

The Three Worlds are the World of Desire, the World of Form, and the World ofFormlessness

The World of Desire contains six Heavens, from the Taihuang Huangceng Heaven to the QiyaoMoyi Heaven. In this world, there is visible form and desire, men and women have intercourse, andgive birth to descendants. The World of Form includes eight Heavens, from the Xuwu YuehengHeaven to the Wuji Tanshi Heaven. In this world there is form but no desire; there is no sexualintercourse and people are directly born out of Vital Breath. The World of Formlessness is made upof four Heavens, from the Haoting Xiaodu Heaven to the Xiule Zhishang Heaven. In this world thereis neither desire nor form; common people cannot see the people in this world, who can be seenonly by Perfect Men12.

Outside of the Three Worlds, the heavens can be divided into several levels inluding theFour Pure Heavens, the Three Pristine Heavens and the Great Overarching Heaven

The Four Pure Heavens13are also called the Four Heavens of the Seed People14, from the TaixuWushang Changrong Heaven to the Taiji Pingyu Jiayi Heaven. They are called the Four Heavens ofthe Seed People because those who enter this realm have already escaped from the cycle ofreincarnations; at the time of a kalpa, they do not die but become the seeds of the people of thenext kalpa. The Three Prisitne Heavens are also called the Three Pristine Realms15, and aregoverned by the Supreme Venerable Sovereign16. The Great Overarching Heaven is above all otherHeavens and englobes the entire universe. It is infinite, and contains the Jade Capital Mountain17where the Primeval Lord of Heaven18resides. Outside of the Three Worlds, evberything is pure Vital

Breath of Dao

19

. All is formless and invisible; it is the abode of the Immortals

20

. When they unitetogether they become forms; when they disperse they become Vital Breath; self-dependent, theywander about unfettered. In the Great Overarching Heaven, all is Pure Vital Breath. The Highestlevel of Cultivation of Immortality is the level of the Golden Immortality21 of the Great OverarchingHeaven.

The Netherworld

The Underworlds
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Daoism divides the world into nine levels, which are called the Nine Realms1. Each Realm canfurther de divided into four Realms, for a total of Thirty-Six Realms. Each Realm is governed by anEmperor of the Soil2. The names of the Nine Realms are as follows:

Realm of Colourful Brilliance3; Realm of Diamond Brilliance4; Realm of Paraffin Brilliance5; Realm ofHumid Brilliance6; Realm of Golden Millet Brilliance7; Realm of Diamond and Iron Brilliance8; Realmof Water Brilliance9; Realm of Great Wind Brilliance10; Colourless Diamond-Link Realm of thePervasive Abyss11.

The underworld is dark and obscure. The netherworld cannot be entered by common people, butthe soul of the dead must inevitably go there, unless it has become an Immortal. The Chinese callthe place wher the sould of the dead go 'Supreme Yin'12. The underworld is governed by the FiveKings of Hell13, especially by the Spirit of the Eastern Hell of Mt. Tai14. It is also said that thenetherworld is governed by the Great Emperor of Fengdu15. The netherworld is the location of hell,where the souls of sinners are locked up, as well as ghosts and goblins.

The Relationship between Vital Breath and Dao

'As the principle controlling the motions of things, Dao corresponds to the contemporary concept ofnatural law; however, it is also an existing entity made up of Emptiness1. This Dao entity, whichcirculates between Heaven and Earth, is Vital Breath2. Everything in the world is made up of VitalBreath, forming an inseparable whole. Vital Breath is continuous and indivisible, and as such is notequivalent to the Western notion of the particle. It has no inner structure, a characteristic which iscalled 'the smallest, with nothing inside'. This Vital Breath, which is the unified foundation ofeverything in the universe, can, just like Dao, be called 'Oneness'. Therefore the concepts of 'Dao','Oneness' and 'Vital Breath' are equivalent. InXiang'er's Commentary on Laozi4, Zhang Daolingsays that Oneness is Dao. Oneness is outside Heaven and Earth, but also penetrates Heaven andEarth and circulates throughout the human body. In a state of dispersion, Oneness becomes Vital

Breath; in a state of collection, it becomes the Supreme Venerable Sovereign5. However, althoughVital Breath permeates and forms everything, there are nonetheless myriads of differences betweenthe various beings in the universe, showing that there must be different kinds of Vital Breath. Thisrequires further discussion.

The Vital Breath which is primordial and linked to the Revered Spirits67 of the Great Dao iscalled 'Vital Breath of Dao'

In Daoism, the character 'Qi' ('Vital Breath') is often written as a combination of the characters for'Non-Being'8-- signifying its substance --and 'Fire' -- signifying its movement, volatility, andsublimity. The term 'Vital Breath of Dao' is habitually written in this manner. The source of the

universe is Dao, and Vital Breath of Dao is the initiator of the evolution of the universe. Vital Breathof Dao is also referred to as the Vital Breath of Great Purity9or as Pure Vital Breath10. In theNuminous Treasure's Lofty and Sublime Book of the Limitless Salvation of Mankind11, it is statedthat . Li Shaowei of the Tang dynasty explained thissentence as follows: the entire universe is made up of perpetually circulating Pure Vital Breath,enabling billions of worlds of unlimited height to remain suspended in emptiness. This Vital Breath islike wind yet is not wind; like water yet is not water (it enables the world to remain afloat); it bindstogether the entire universe; it seems like both Being and Non-Being, but it truly does exist. PureVital Breath is clear and limpid, and possesses unlimited generative power, enough to bind togethertrillions of worlds. Sometimes Daoism uses a specific term called 'Diamond Wind'12 or 'Wind
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Brilliance'13, an inexhaustible wind that is not extinguished after each kalpa cycle. It is the VitalBreath of the Primordial Pure Wind14. According to the Lofty and Sublime Book of the PrimordialLimitless Salvation of Mankind15, this Vital Breath of Wind Brilliance is stronger than genuine gold;therefore it is called 'Diamond Wind'. It englobes the great earth (the Nine Zones16)and carries theNine Heavens, traverses Emptiness, arouses the Essential Vital Breath17 of the Heavenly Han18,making the Vital Breath of the Hevenly Han rise higher than the void, floating in space without fallingdown. The Diamond Perfect Vital Breath holds the Heavens afloat. The great Earth is also related tothe Diamond Vital Breath. The historical commentators of the scriptures all consider that thisDiamond Wind is actually the Vital Breath of Dao. The Vital Breath of Great Purity is the Vital Breathof the original source, the root of Heaven and Earth, and is also the primordial Dao. After theSouthern and Northern dynasties, it came to be generally called 'Vital Breath of Dao'. Taking VitalBreath as the original source, it is also called 'Original Vital Breath'19.

Vital Breath of Dao is omnipresent. Sometimes, in order to distinguish it from other forms of VitalBreath, it is called 'Primordial Vital Breath'20. Primordial Vital Breath is the original Vital Breath ofhumans, which we possess from the time of birth. It constitutes man's true nature, is the origin oflife, and is the basis for Cultivating Immortality21. Only after discovering and nurturing the PrimordialVital Breath in one's body, can there be any hope of refining an irreversible Body of Law22. ThisPrimordial Vital Breath will be further described in our later dicussion of Inner Alchemy23.

Vital Breath is the Unified Foundation of the Universe

'Everything in the universe is made up of Vital Breath1. It is not only the source of all natural andsocial phenomena, with or without form, but is also the source of all spiritual phenomena includingghosts and spirits, and the spiritual activities of man. Therefore, in Daoist doctrine, Vital Breath isseen as the source and basic substance of all beings, and is the unified foundation of the universe.

In the chapter of the Perfect Book of Nanhua2, Vital Breath of Oneness3 is said topermeate the entire universe. Original Vital Breath4 existed before the formation of Heaven andEarth. Wu Jun of the Tang dynasty wrote in Gentleman Zhongxuan's Treatise on the Mysterious

Matrix5 that the clearest and lightest of these Vital Breaths float upwards to form Heaven, while theheavy and dense Vital Breaths sink downwards to form Earth; the harmonious and smooth VitalBreaths coagulate to form Man, and dispersed and disorderly Vital Breaths are spread out to formall other beings. All are emanations flowing out of the Vital Breath of Oneness and becoming themyriad categories of beings. Thus, we can see that nothing in the universe is not made up of VitalBreath.

Vital Breath of Essential Matter and Vital Breath of Spirit

There are different types of Vital Breath. The material essence of Vital Breath is called EssentialVital Breath6 or Essential Matter7. The Book of Master Guan8 states that Essential Matter can form

different types of beings. Vital Breath is also called Spirit9(see chapters and of the Book of Master Guan). In the Book of Supreme Peace10, it is said that man is made up ofthree different elements -- Essential Matter, Vital Breath, and Spirit -- which are all different forms ofVital Breath. Vital Breath can also be divided into light and dense, and Proper and Deviant VitalBreaths. Ghosts and Spirits are also emanations of Vital Breath of Oneness, but can be divided intoProper and Deviant types. Proper Vital Breath11transforms itself into Proper Spirits12, while DeviantVital Breath13transforms itself into Malicious Demons14and Monsters15. Therefore, Daoismadvocates purifying Vital Breath, spreading Proper Vital Breath and eliminating Deviant Vital Breath.
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Man Can Master Vital Breath

The powers of Vital Breath1 are unlimited. If man wishes to unite with Dao, he must master VitalBreath. Once he has mastered Vital Breath, he not only unites with Dao and attains long life andeternal vision; but also controls immense powers and performs feats that ordinary people cannot

accomplish.

Basic Method for Mastering Vital Breath

In order to master Vital Breath, one must first understand the relationship between Man and VitalBreath. In the Inner Book of the Master Who Embraces Simplicity2, Ge Hong states that man is inVital Breath and Vital Breath is in man -- similar to stating that the fish is in water and water is in thefish. The eminent Tang dynasty Daoist Master Sun Simiao said in On Nourishing the Body withVital Breath and Spirit3 that since the emergence of the universe out of the separation of OriginalChaos4and the creation of Heaven and Earth, Vital Breaths gave birth to men and the myriadbeings, and their forms emerged. The duration of man's life is determined by his Spirit5 and VitalBreath. In the Inscription on Visualizing Spirits and Refining Vital Breath6, it is said that the body isthe habitation of Spirit and Vital Breath. If Spirit and Vital Breath are stored up in abundance, thebody will be healthy and energetic. If Spirit and Vital Breath are lost, the body will die. If one wantsto preserve one's body, one must first stabilize one's Vital Breath. Vital Breath is the mother ofSpirit, Spirit is the son of Vital Breath. If Spirit and Vital Breath can unite, one can attain toimmortality. Therefore, a great number of Occult Techniques7 for Refining Vital Breath8 havedeveloped in Daoism. Details on these techniques can be found in the sections on Nourishing Lifeand Inner Alchemy.

Powers one can acquire after mastering Vital Breath

Mastery of the Vital Breath (of Dao) releases powers which are commonly unimaginable. Regarding

these powers and their effects, Xiao Yingsou of the Song dynasty once said that if Spirit, VitalEnergy and Material Essence9 are merged into one and return to their source and root, all theSpirits inside the person's body will unite together and form his Body of Law10 (an infant), he candiscard and abandon his illusory body which he can leave and enter at leisure, no longer under thecontrol of the creator, but united with Dao, having given birth to a Most Precious Jewel11. Men canattain this Most Precious Jewel in their bodies, roam about unfettered, enjoy eternal youth, andbecome as everlasting as Heaven and Earth. He can emit his Perfect Vital Breath12 onto a stoneand the stone will change; he can emit it onto a skeleton and a living body will rise; he can emit it tocure all illnesses; he can emit it to expel Goblins13and Deviant Vital Breath14, which will naturallydi

original dao

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