《太平经钞》Vol. 4

The borders will be at peace. One must understand how to follow the constant Way, take the initiative, and remain harmonious. Then the Way of Heaven will flourish among people, and the true spirits will manifest. The heavenly spirits who dwell in hidden, secluded places will rejoice; the ruler will live long; premature death and evil conduct will recede, and disasters will be dispelled. The Sun’s Qi will no longer clash in anger, and the borders will be at peace. Those who know how to follow the constant Way, take the initiative, and remain harmonious will also find that people living in hidden, secluded places willingly come forth to help govern affairs of state.

Second, one must first follow the seasons of Heaven and Earth and the kingly Qi, then use twice the music to harmonize the Qi of Earth, making it greatly rejoice and preventing conflict. This will help the ruler live long, while treachery, deceit, banditry, and warfare recede, and good governance flourishes in the state. The people will gladly obey those above them, and worthy and capable people will come forth to help govern the country. The spirits of Earth, in turn, will nurture all things in harmony with the Earth.

Third, one must first follow the ministerial Qi (the Qi that assists and harmonizes) and the subtle Qi (the weaker Qi), bringing the Qi of central harmony to great joy. Ruler, ministers, and people will each remain in their proper place; flattery and banditry will not arise, and the land will be at peace. Harmonious Qi will therefore grow more abundant day by day, and all things will tend toward goodness.

Fourth, one must be especially cautious not to stir the Qi of death and ruin (the Qi that governs danger and destruction). Otherwise, grave banditry will arise, many people will die suddenly, and the state will remain in danger and unrest for a long time. Malign Qi and ghosts will also appear in great numbers, bringing severe calamities.

Fifth, do not stir the Qi of imprisonment and abandonment, or great evil and calamity will follow. Sixth, do not stir the Qi of decline and cessation, or great evil and calamity will follow.

The reason the string music for imperial Qi is played at triple strength is that imperial Qi is supremely exalted and symbolizes the majesty of Heaven, so more powerful music is used to harmonize it. In this way, the twelve thousand things—that is, all things in the world—can grow together, and the Qi of goodness will respond to each in turn.

The reason the string music for ministerial Qi is doubled is that ministerial Qi symbolizes Earth. Earth and people dwell together, so the music is doubled to harmonize the Qi of Earth. Earth accompanies humanity, and all who see it rejoice; thus all things can be brought under harmonious governance.

Ministerial Qi and subtle Qi are harmonized with only a single measure of music because they symbolize people who embody central harmony. Such people rank below Heaven and Earth, so less music is used for them. People are responsible for assisting Heaven and Earth and governing all things. When people’s hearts are joyful, they gladly practice goodness, and all things can be brought under harmonious governance.

The music for imperial Qi was modeled by the Three Sovereigns, and symbolizes Heaven. The music for kingly Qi was modeled by the Five Emperors, and symbolizes Earth: it nurtures all things through De, yet also imposes punishments when necessary. The subtle Qi was modeled by the Three Kings, and has no fixed pattern. The Qi of decline, imprisonment, and destruction was modeled by the Five Hegemons; this kind of Qi symbolizes disorder. There is also martial force between Heaven and Earth, used to punish evil conduct and uphold the good Way. This must be examined deeply.

When perfected beings accumulate good deeds and cultivate virtuous character, they can understand all manner of things. Now, the vast, luminous, peaceful, and auspicious energy governed by Heaven has come into being and descended. The Most High—a title for the supreme deity in Daoism—wishes peace to come swiftly to the human world. Heaven delights in receiving good people, for they can harmonize wind and rain and enable all things to grow. Since Heaven and Earth were first created, few have done good, and few have accorded with Heaven’s will; Heaven has therefore long been troubled by this. Among people on Earth today, few can fulfill Heaven’s wishes and establish themselves for the long term.

Beneath the Great Heaven lie twelve thousand states, each distinct because of its different terrain and waters. The finest among good people belong to Heaven: they embody the essence and radiance of all things. Those of the middle rank are entrusted to the human world, where they enter government and act in accordance with Yin-Yang and the patterns of all things. Those of the lowest rank are entrusted to the Earth, where they walk among people, labor, and attend to affairs.

The Dao is the fundamental principle that the August Heaven—the highest Heaven—takes as its model and follows. It is the name of the highest goodness, dwelling at the very summit. Nothing can enclose it, and no gap can obstruct it. It is everywhere, the standard for all things under Heaven. It is the beginning and foundation of all things. The worthy and sages of past and present have followed the Dao and thereby preserved themselves for a long time. Emperors, by responding to Heaven’s will, can secure their own position and become parents to the people. All instruction in the world begins from it as well.

The Way of Heaven is Heaven itself: clear and bright, unwilling to be defiled or insulted. What some people do today goes against the Dao, dishonors the divine Way of August Heaven, and disrupts the order of the Earth. They are unfit to lead instruction, to serve as models for others, or to educate and nurture the people as parents would. They collectively destroy the laws that Heaven cherishes, and are therefore called “greatly rebellious sons.” Heaven sees this with perfect clarity and is deeply troubled by it. When the Pacifying Qi of the August Sovereign of the Cavern above descends—the Qi of Heaven that sees through and sets the world in order—it cannot tolerate these four kinds of people.

The first of these four kinds is the unfilial person; the second is one who possesses true nature but has no descendants; the third is one who eats excrement and drinks their own urine every day; and the fourth is one who makes begging their livelihood. Another passage gives the fourth kind as people who “make their conduct into a precious vessel,” calling them “greatly rebellious sons.” All four kinds defile Heaven’s upright Way and cannot be people who bring instruction to life.

If an emperor governs the world by means of foolish people, Heaven will bring down a great calamity. How can we know this? When a ruler appoints such people to govern, Heaven sends down many portents of disaster, and foreign tribes invade again and again. These are signs that Heaven is bringing calamity and showing its displeasure. They confirm one another like matching measures and tally sticks. What people dislike, Heaven also dislikes; what people cherish, Heaven also cherishes. For this reason, the sages of antiquity saw far ahead and continually modeled their conduct on the Way of Heaven, daring not to deviate in the least. Thus they alone received Heaven’s generous favor and responded to its will. Those who cannot respond to Heaven’s will will meet with great misfortune.

Heaven selects worthy men to govern the affairs of the world alongside it, carrying out a way of governance without end. The worthy stand beside Heaven for a long time, united in effort and purpose and harmonizing their Qi; thus they endure. Heaven values the succession of life from one generation to the next. The four seasons therefore all receive instruction from the Way of Heaven, enabling all things to generate life continually in an unceasing cycle. Heaven is called the father and Earth the mother. The Qi of the Six Jia, the Twelve Branches, and the Bagua (Eight Trigrams) forms the patterns of movement; each gives rise to and propels the others. Thus the Way of Heaven remains constant and does not perish, becoming a force that continually carries out its teaching and aids all things.

Therefore, those who seek to learn should model themselves on the Way of Heaven and must not sever Heaven’s line of transmission. Heaven is clear and bright, and the Dao is pure and upright; Heaven and the Dao dwell at the highest point and are fit to serve as standards for people. What is clear and bright favors what is clear and bright. Thus the sun, moon, and stars—the three lights—hang high in the heavens, each joining with its own kind to form the celestial patterns. Heaven’s form is like a bright mirror, as though it were a human eye able to see through everything. It does not wish to be defiled and remains bright and pure at all times.

Whenever an emperor is about to rise, he must receive guidance from the Way of the teacher. People honor and cherish the distinction and wisdom of worthy teachers, who use these to instruct the people. A teacher is precious because they can discern Heaven’s will and model instruction on the Way of Heaven. What is good on Earth is also considered good in Heaven; what is evil on Earth is also considered evil in Heaven. Thus, when people do good on Earth, Heaven responds with goodness; when they do evil, Heaven responds with evil. This is because Qi can communicate between above and below: the Five Qi connect with one another and correspond between Heaven and Earth; the Six Shen are linked and pass between above and below; and the Twelve Branches are likewise joined above and below, connecting what is near and far. Good deeds below can reach Heaven, while evil deeds below bring down Heaven’s ominous response. The Five Phases move below, and the Five Planets shine above. All these principles are what Heaven reveals to the people under Heaven.

What does Heaven favor, and what does it forbid? The key is to observe its prohibitions and remain cautious, reverent, and sincere. Violating these requirements brings calamity. The Qi of the Five Phases moves through the earth, while the radiance of the Five Planets appears in the heavens. This is the principle Heaven reveals to all people below.

What Heaven favors and forbids still hinges on observing its prohibitions and maintaining caution, reverence, and sincerity. People should reflect on this principle day and night, dare not violate it, and use it to admonish future generations. Now the “Balanced Qi of the Supreme Sovereign” of Heaven—a sign of peace and prosperity—has arrived, bringing an age of flourishing fortune: Yang Qi first becomes clear, corrupt Qi ceases, upright Qi flows, declining things recede, and virtue and Yang Qi prosper.

Heaven strictly forbids setting fires on mountains and burning places where trees grow in dense clusters. Mountains belong to the sun, govern the land, and symbolize the ruler. Trees, rooted and growing together, symbolize leaders and are also like rulers. Fire is the foremost Yang Qi among the Five Phases. Mountains, trees, and fire all represent rulers and Yang Qi; when they meet, their force is instead diminished. Therefore, setting fire to forests and dense stands of trees must be strictly forbidden. If they are not burned, the trees can flourish; when the trees flourish, the Qi of fire becomes strong. Strong fire Qi brings joy to the sun and moon, as well as to bing and ding and si and wu, the Heavenly Stems and Earthly Branches associated with fire in the Five Phases system. When the mother Qi is strong, the child Qi can be nourished for a long time. This is why Heaven prohibits burning forests. When Yin Qi is strong, Yin influences gradually recede; when Yang Qi is weak, Yin influences arise. This is the natural order.

Someone asks: If three kinds of Yang Qi come together, why is this inauspicious? The “three Yangs” here are the Yang of Heaven, the Yang of humanity, and the Yang of earth. All three are Yang, with not a trace of Yin; all are rulers, with no subjects; all are male, with no female. This is called the path toward ruin and the extinction of descendants. Without descendants, a lineage cannot continue, nor can things generate one another, so this forms an inauspicious sign. It is like having Heaven without earth, the sun without the moon, what is above without what is below, or an exterior without an interior. From the perspective of the Way of Heaven, this is a pattern in which establishment is followed by ruin.

Someone asked, “May the grass in the fields be burned?” The reply was, “Heaven does not forbid it; it should be burned. Why burn it? Grass belongs to the Yin aspect of Wood and corresponds to Yi; trees correspond to Jia. Jia is Yang and belongs to the same category as trees, so they correspond. Yi is Yin and belongs to the same category as grass, so they correspond. Yi fears Metal, which can harm Wood. When Wood is harmed, Yang Qi weakens; when Yang Qi weakens, pernicious influences arise. Therefore, the grass should be burned.”

Yi is Yin, grass is Yin, and Earth is Yin. When these three Yin forces oppose one another, they give rise to pernicious influences. Thus it is said that when the Year Star dwells in the northernmost position of Yin, Yin reaches its extreme and gives rise to Yang. Fire belongs to Yang. When Yin is harmonized by Yang, growth proceeds smoothly and good things come forth. Therefore, Heaven teaches people to burn the grass in the fields, so as to appease Yin and bring Yang into harmony.

When Yin and Yang each take responsibility for governing their respective domains, the ills of Heaven and Earth can be dispelled, the emperor can be spared worry, and the twelve thousand kinds of things can each find their proper place. Plants and trees, too, will grow joyfully, leaving no lingering grievances. The phrase “burning the grass” here uses the burning of field grass to explain the idea of harmonizing Yin and Yang and following the seasons.

Now that Heaven’s benevolent and peaceful Qi has descended, there is still concern that the people may act against the seasons and harm living things. The gods of Heaven will jointly record those who are fond of killing and injure living beings, including those who hunt, shoot birds, fish, or trap animals. Because they do not follow the Dao of Heaven, do no good, and often kill living beings, they incur Heaven’s punishment, Earth’s aversion, and the condemnation of the gods. The gods will jointly record their offenses and punish them.

A moderate punishment is imposed once every three years, and a major punishment once every five years. Those whose crimes are severe must bear penal sentences; those whose offenses are lighter will have their lifespan shortened and their allotted fortune reduced. In the third generation, there will be a major purge; in the fifth, a great destruction. Thus, Heaven is now gathering documents from the Three Paths, while the gods jointly record the offenses and punishments of those who kill and harm living things.

Jiazi is the correct position of Heaven: at the beginning of winter, the sun turns back and begins its course. Yichou is the correct position of Earth: all things begin here to spread out their roots. Bingyin is the correct position of humanity: at daybreak, people rise, open their doors, and begin their work. Jiazi, Yichou, and Bingyin are the starting points at which Heaven and Earth begin their turning and all things begin to grow. They are the root of things.

Newly born things that belong to Yang derive from the primordial Qi of Heaven and Earth, the original energy through which they bring all things into being. Thus, the four trigrams Qian, Kan, Gen, and Zhen occupy the northeast. The place where they harmonize Yin and Yang lies between Kan and Gen. Yin and Yang unite at the center and bring all things into being. During pregnancy, the fetus rests at the center of the abdomen, slightly below it, and is born within Yin energy; therefore, Yin is also called the mother. The energy of punishment must not be allowed to occupy the center.

Now the Way of Heaven has completed a great cycle and begun anew. Heaven and Earth are to be governed by the pure Yang energy above and below, so punishments should be abolished without delay. Heaven is called spirit, and Yang too is called spirit. If anyone now goes against my scripture and favors punishments, Heaven will chastise them. Sacred laws all arise from within the heart; nothing about them cannot be clearly explained. The flourishing of red symbolizes Heaven, the sun, and the human heart. Heaven and the sun are always bright and can illuminate everything. Those who follow this Way will put an end to treachery and evil.

The generation of Yang energy begins in darkness. Thus, Yang energy rises from the north, emerges in the east, flourishes in the south, and wanes and disperses in the west. Such is the Way of Heaven’s movement.

When the qi of Great Peace arrives, what kinds of people are suited to cultivating the Dao, and what kinds are not? The Dao and human beings are as natural as wind and rain: those willing to practice can benefit from it; those unwilling may simply leave it be. Those who enjoy cultivating the Dao are the ones with a connection to it. Those who do not enjoy it are not.

Those suited to cultivating the Dao are able to grasp it and gradually make progress without exerting themselves excessively. Those who never manage to understand it, working at it all day without results, are not suited to it. Cultivating the Dao brings good fortune; neglecting it invites misfortune. People must care for themselves, so how could they fail to examine this carefully? The Dao is precisely the measure by which a person’s uprightness can be discerned.

Someone asked how it might be possible to stay full without eating, live a long life, or even survive indefinitely. This is described as a way to make the state prosperous and keep its people alive. To stop eating gradually, one should first practice the “methods for guiding and nourishing life,” a form of cultivation that preserves the Qi within the body.

After taking what are called “medicines for ingesting Qi”—substances used to support Qi cultivation—one may feel slightly hungry after three days and somewhat hungry after seven. After ten days, the first results are said to appear, dispelling doubt; the scripture even describes this as a passage from death to life. For ordinary, substantial food that is difficult to digest, one should limit oneself to a single meal. What is called “formless substance”—here meaning Qi—should be taken sparingly and in moderation. The scripture says that after a hundred days one can stop eating altogether. This is called the “Way of inexhaustibility”: it can help the state sustain its people and assist Heaven and Earth in nurturing all things.

Eating little is auspicious, while eating too much is harmful. Yet eating nothing at all is also said to be damaging, because it causes the stomach and intestines to become obstructed. The scripture links the number of meals to the condition of the digestive system: one meal a day is appropriate; two is already an increase; three is unfavorable; four causes fullness and distension; five intensifies hunger; and six is greatly harmful, giving rise to every kind of illness. In a severe famine, this may even lead to death. The scripture also says that after a thousand days of restricted eating, both the large and small intestines will be replenished, and food and drink will no longer be needed. A person’s illnesses can be dispelled, their complexion can improve, and no prohibitions or restrictions apply.

The elders of ancient times who attained the Dao are said to have done so by abstaining from food. If ruler, officials, and people put this method into practice, they can settle their minds and bodies and attend to their respective duties. The wealthy can preserve their property, while the poor can sustain their livelihoods. A cultivated person who follows this practice can live in comfort in years of plenty and avoid ruin in years of famine.

The scripture also says that people have “three lives”—here referring to their dependence on three meals a day—though they may not realize it. Three meals each day sustain life; missing breakfast, lunch, or dinner costs one life each, and after three days without food all nine lives are said to be exhausted. Without stores of grain and wealth, famine can bring about lawless acts. By following the method described in the scripture, all matters can be put in order of their own accord: in years of plenty, one can prosper, and in years of famine, the people can be preserved. In daily life, one should also regularly relax the abdomen and keep the stomach and intestines clear, so that movement remains easy.

Between Heaven and Earth, all things have their own essence, vital energy, and spirits. The luminous essences and energies rise to Heaven and become stars, which can be used to observe whether the world is at peace or in turmoil. The movements of Heaven and Earth follow their own laws. The sexagenary cycle known as the Six Jia, formed from combinations of the Heavenly Stems and Earthly Branches, the Five Phases (Wood, Fire, Earth, Metal, Water), and the seasons each follow their own patterns. People can use these to foresee what lies ahead and seek ways to rescue what is declining, quell disorder, and prevent calamities.

When a minister sees that the ruler or the ruler’s parents are in decline, the minister should find a way to help them regain their strength. This is a great merit. To know of their decline and fail to help—or even to slander them and turn away—is to “proclaim omens of calamity” (changyao), and the guilt cannot be escaped. If a minister knows the ruler has committed a fault and sees calamity approaching, the minister should act in time to avert it. To know and do nothing is to “proclaim misfortune” (changxiong), and the guilt cannot be escaped. If a minister knows the ruler is governing badly and disasters are occurring one after another, the minister should help correct the administration. Knowing this and doing nothing is likewise unforgivable.

When a ruler is young and not yet able to manage affairs of state, ministers should assist him in gaining understanding. To refuse to help and instead call him incapable, thereby undermining his authority, is disloyal and unforgivable. When a ruler is old, nearing the end of his allotted years, and unable to manage affairs of state, ministers should seek out worthy people and extraordinary methods to help extend his life. To know this is needed yet be unable to help, and then make reckless claims about good or ill fortune, is a grave fault. Subordinates who know that their superiors face danger, govern badly, or have forgotten important matters should investigate together and seek a remedy. To know and then withdraw and leave is disloyal and unfilial, and the guilt will extend even to their descendants.

When parents fall ill, their children should do everything in their power to find a cure, using divination to examine the illness if they can. If they know what is happening but do not help, Heaven will bring down severe punishment. When parents are old and nearing the end of their lives, their children should seek worthy teachers and extraordinary methods of healing to restore their health. This is what a filial child ought to do. Those who receive support from others should do all they can to repay them; to do so is a great merit. If someone knows that another person is in decline and about to suffer a great calamity but does not help, or refuses to offer special methods and sound remedies to free them from distress, the guilt cannot be escaped. If children see their parents in mortal danger yet abandon them and flee, seeking only their own comfort and avoiding hardship, they are no different from animals. How could they then shoulder the responsibilities of the Three Powers—Heaven, Earth, and Humanity—or carry on the Way of Heaven and Earth?

Therefore, when sages appear in the world, they teach and admonish people, urging them to do good and put an end to evil, so as to avert calamities between Heaven and Earth and bring the movements of the sun, moon, stars, and Five Phases into harmony. These teachings are no empty words. Heaven has already issued documents to teach people, eliminate disasters, and guide them toward goodness. Therefore, I clearly command the perfected ones—cultivators charged with transmitting the Dao—to present these writings. Heaven has also instructed me to speak plainly and conceal nothing.

Now Heaven and Earth are passing through a great cycle and are about to begin anew. The disasters that have occurred one after another will disperse, leaving no further calamity behind. Therefore, people are taught to gather and collate writings from ancient and modern times, select what is beneficial, and compile it as the Scripture of the Ultimate Cavern (Dongji Jing), establishing the Way of goodness without further change. Even sages and worthies must not add to its wording, for these words are the language of Heaven and Earth, Yin and Yang. The rulers and worthy people are admonished in the hope that they will diligently practice the Way of goodness and bring peace to all under Heaven. To “keep the Way hidden” means that an enlightened ruler holds it in his heart and puts it into practice throughout the world, nourishing all things and bringing peace, while crediting the achievement to the Lord on High and carefully storing the scripture in a stone chamber deep underground.

Heaven brings forth all things and ensures that what is good finds its proper place. Emperors cherish treasures such as pearls and jade, while people cast away what is coarse and inferior. If a person does good, would Heaven not cherish them? Would an emperor not value them?

Above Heaven, between Heaven and Earth, below the Earth, and in all four directions, the vital energies of Heaven and Earth are boundless. The laws now established were jointly determined on the basis of the energies of the Three Ways, corresponding respectively to the positions of Heaven, Earth, and Humanity. When an age of Great Peace arrives, Heaven’s heart rejoices, and the emperor can enjoy long life. The numinous power of the Dao protects Heaven and Earth, and all respond to benevolent Qi. As the influence of virtue grows stronger, evil and deceit recede, and treacherous, ineffectual officials disappear. Once all treacherous officials have been removed, good works of every kind will arise of their own accord, the Five Phases will be in harmony, and the Qi of all four seasons will be well suited. When government is conducted in accordance with the right Way, it too will receive a fitting response.

The principles of governance must begin with the root. Between Heaven and Earth, people take spirits as their model, and spirits are also reflected in people. Every place has its own districts and levels, from the ting and bu to the townships and counties. The people’s likes and dislikes, and the hardships they suffer, each have their causes, and these matters become visible close at hand. They should be examined through mutual discussion, with gains and faults pointed out, so that right and wrong, strengths and weaknesses, become as clear as the sun and moon. Thus, the teaching of the Great Dao calls for people to gather and deliberate, so that the worthy and unworthy alike may discuss matters together.

Every province, county, and township throughout the realm should set up a “collection box” (feng) for receiving people’s opinions. People should write down, according to their abilities, the hardships they face, the advantages and disadvantages of policies, and whether proposed measures are workable, then place their submissions in the box. Local officials should collect these submissions and present them to the Son of Heaven, enabling him to learn what the people favor and oppose, who among them is worthy, and what is beneficial or harmful in government. He can then summon people to deliberate and take measures, and the Qi of Great Peace will arrive. This will bring blessings to both the state and the people, and allow all twelve thousand kinds of things to find their proper place. The “collection box” mentioned here was the box used at the time to gather people’s opinions.

The Dao of Heaven sometimes moves slowly and sometimes swiftly; affairs among people are the same. When Heaven’s Dao acts swiftly, wind, rain, thunder, and lightning arrive within a short time. When urgent matters arise among people, they too rush to deal with them at once. Urgent matters should be handled in good time according to the laws of Heaven’s Dao: submit a document, return the matter that has been dealt with, and award or punish accordingly. Slower matters require waiting eight months, which is equivalent to one day in Heaven. This is the law of Heaven’s Dao, the law of Yin-Yang’s movement, and the same is true of human affairs.

Each person has an “emperor” within the belly, and each of the five kinds of Qi has a ruler. Heaven has five Qi; Earth has five directions. One of these Qi governs their movement, just as a king presides over justice. Within the human body, all things take the heart as their center. The heart rules the five organs and is the root of the spirits; it is the body’s most important seat. The heart presides over good thoughts and does not favor reckless action, while evil within disturbs it.

If a person can hold fast to good thoughts and remain clear and still, without recklessly seeking a good reputation outwardly, then the ruler within the belly can be met within the heart. To “see the ruler” means to understand and turn one’s gaze back upon one’s own heart. The heart is like a king. Meeting it helps prolong life and brings one’s actions into accord with what is right. If one cannot connect with it, deluded thoughts are at work; one’s actions are likely to go wrong, and one may die young.

Now the Sun’s De is flourishing. Heaven and Earth alike wish this teaching to spread without limit, reaching in all directions. The inner, true spirits, Jing, Qi, and radiance have all emerged to assist the emperor in governing the world, bringing the atmosphere of the peaceful age of high antiquity down among humanity. Such a scene has never been seen before: good people live long, and the myriad things no longer die before their time without cause; evil spirits gradually disappear, and no one under Heaven suffers violence, injustice, or illness. Is this not a state to long for? Your question is a good one.

Heaven intends to put an end to false and wicked deeds and bring what is true and proper to light. Every image and every thing has its own spirit: what is true has a true spirit, and what is evil has an evil spirit; good deeds have the spirit of goodness, and evil deeds the spirit of evil. A household that accumulates evil will later suffer evil calamity; a household that accumulates true scriptures and the true Dao will later see someone transcend the world emerge from it. Truth and falsehood each summon the Qi and spirits that correspond to them. Heaven has both good fortune and calamity: good fortune has auspicious spirits, and calamity has malevolent spirits. Earth too has good fortune and calamity, each with spirits that correspond to it.

The Three Sovereigns and Five Emperors each had relatives and brothers, as did the Three Kings and Five Hegemons. They differed somewhat from one another, but each belonged to its own kind. When the age flourishes, one’s status rises; when the age declines, one’s status falls. This is like the alternation of day and night, and has been so ever since Yin-Yang first came into being. The poor occupy low positions, the rich high ones; each side employs and governs the other. Such changes are also one expression of kinship in Heaven and Earth, but things that seem alike among the myriad things are not necessarily the same in reality.

Heaven has the Six Jia, the four seasons, the Five Phases, firmness and softness, Yin-Yang and male and female, as well as the orders of the first, middle, and last. They belong to one another like brothers and kin. People should honor and follow these patterns, using them to teach the world and make people benevolent rulers, bringing benevolence, righteousness, propriety, wisdom, literary refinement, and martial strength into harmony. Dao is kin to Dao because the various Dao ultimately converge as one, verifying one another and giving rise to one another. When someone attains the Dao today, cultivators of the Dao come to join them; united in heart, they become one family, each person holding good intentions. Young and old alike cease harming one another, and calamities are dispelled. When emperors put this principle into practice, the world flourishes and prospers; without taking many actions, they can bring peace to the people and lengthen their lives. When officials and common people put it into practice, governance grows clearer day by day and the principles of things come to light. Dao can summon Dao, and cultivators of the Dao pass it on to one another. To seek Dao through Dao is to take Dao as one’s kin and brothers. If teaching can proceed in this way, people throughout the world will cherish life and hate killing. How could anyone then fail to follow the Dao?

De is kin to De, like brothers. When someone personally practices great De and keeps De in mind, people of De treat one another with humility and harmony, and virtuous people throughout the world come forth. If this is made the principle of governance, the emperor can sit at ease while the world remains free of trouble and the state grows prosperous. When officials and common people put it into practice, matters too can be handled well. De summons De, and De comes of its own accord.

Benevolence is kin to benevolence, like brothers. When someone practices benevolence, the benevolent come seeking them; benevolence summons benevolence, and the benevolent gather. When emperors practice the way of benevolence, the whole world turns toward it. When officials and common people practice benevolence, they draw close to one another as well. The benevolent gather as one family: this is kinship among relatives and brothers.

Righteousness is kin to righteousness, like brothers. Seeking righteousness through righteousness, one becomes righteous, and the righteous gather around, united by what is just. When emperors practice the way of righteousness, suffering and joy are divided equally. When officials and common people practice it, the living and the wounded are likewise divided equally. Righteousness summons righteousness: this is how the righteous become kin and brothers.

Propriety is kin to propriety, like brothers. Seeking propriety through propriety, one becomes a person who observes propriety, and those who observe it gather together. Yet when everyone rigidly adheres to ritual, life becomes unsettled: the heart is empty, while outwardly every rule is observed; people rush about, bow and kneel, obey commands, and find their clothing increasingly scarce. When emperors practice this kind of ritual, they are burdened with worry and toil. When officials and common people practice it, public duties become tangled; adults grow weary, while the bones and sinews of the old and weak are harmed. Those who observe propriety draw close to one another: this is propriety’s kinship.

Literary refinement is kin to literary refinement, like brothers. When someone prizes ornament and fine words, seeking literary refinement through literary refinement, men of letters gather like floating clouds, accumulating in great numbers within and without, like mountains. Sincerity grows scarce, and falsehood appears. When emperors govern through fine words, they sometimes succeed and sometimes fail. When officials and common people rely only on words to make agreements with one another, they often fall into falsehood, bringing on calamities and all kinds of illness and shortening people’s lives. Restraining and threatening one another with words, seizing from one another and continually multiplying such practices: this is the kind summoned by the way of words.

Martial force is kin to martial force, like brothers. Prizing force summons warriors to gather, fierce and threatening, with gleaming weapons and power doubled, their anger impossible to quell. “Martial ghosts” gather there too, seeking only victory and no longer caring for their lives. When a gentleman acts this way, governance grows more dangerous by the day. When officials and common people act this way, they kill one another and bring about the destruction of whole groups; goodwill vanishes, and calamities gather. Using force to breed force: this is the kind summoned by martial force.

Debate is kin to debate, like brothers. When someone excels at arguing, all kinds of skilled debaters gather around, disputing endlessly. One sentence expands into a hundred, a hundred into a thousand, and a thousand into ten thousand. The back-and-forth quarrels grow tangled, with little substance or truth. When rulers act this way, their orders multiply and grow complicated, leaving officials and common people at a loss. Debate summons debate: this is the kind of debate that gathers.

Law is kin to law, like brothers. If one seeks law through law without limit, those who enforce the law throughout the world will gather, investigating every matter, great or small. Then anyone may be convicted: from birth until old age, how many faults can a person commit in a lifetime? In the end, no one can count as innocent. Governing in this way will cause nine out of ten gentlemen and common people to be persecuted to death; the world will fall into chaos that cannot be quelled. Viewed through these principles of corresponding kinship, all things summon their own kind. The roots of good governance and disorder, and the foundations of peace, can all be seen in these nine cases.

The many gods of Heaven say: those who delight in practicing the Dao will receive help from the Dao Qi of Heaven and Earth; those who delight in practicing De will receive help from De Qi; those who practice benevolence will be granted benevolent Qi by Heaven; those who practice righteousness will be granted righteous Qi by Heaven. Those who practice propriety, literary refinement, debate, and law will likewise receive the aid of propriety Qi, literary Qi, debating Qi, and legal Qi. Heaven and Earth move the powers of the spirits according to their respective kinds. Whomever Heaven intends to help, the spirits will turn toward. If one grasps the essential meaning carefully, the Qi of Great Peace can be established and brought down.

Tell me, is it easier to do good or to do evil? When Yang Qi develops to its utmost, it becomes goodness; when Yin Qi develops to its utmost, it becomes evil. Yang Qi at its height can enable a person to become an immortal, while Yin Qi at its height harms all things. This is what happens when Yin and Yang each reach their extreme.

If ordinary people fail to do all they can to care for their parents, and do not seek unusual remedies or Daoist methods to help them, but simply let their parents die weighed down by sorrow and distress, while encouraging people to take pleasure in fine food and clothing, singing, and dancing, then they are gravely unfilial and defiant. How could Heaven grant them blessings?

Heavenly documents are exchanged with careful verification. Heaven has its own laws; those in Heaven cannot collude with one another or falsify records. Heaven has other, more discerning means. The same is true on Earth. Would a perfected person—one who has attained the Dao—not know this?

Since ancient times, many treacherous and cunning ministers have manipulated words to deceive their rulers, making both ruler and father suffer, while gaining official rank for themselves. They have done nothing for Heaven and Earth, yet enjoy the salaries of office. Heaven loathes them, and Earth detests them. Heaven calls such people disturbers of the order. Now that Heaven’s peaceful Qi has descended, it seeks to eliminate them, yet fears they will once again disrupt the Way. People today are ignorant and easily deceived, so wicked men often manage to take office. But disasters sent by Heaven cannot be evaded through deception or dispelled by fraud.

Heaven can test what is true and what is false. These methods should be passed on to later generations so they can put them to practical use. If all disasters are then eliminated, that will prove the text I have transmitted is genuine. If it accords with Heaven’s laws, there is no need for doubt. The facts will become clearer with time; there is no need to say more. If it has no effect when put into practice, then my Dao is false, and this too will become clear on its own. Heaven’s laws judge not by clever words but by actual results.

It is like sitting facing the sun and moon: both shine, but how do we know that the sun is hot and the moon cool? They are far from us, so how can we verify it? The key is direct experience: sit facing the sun and feel its warmth; then you know it is hot. Sit facing the moon and feel its coolness; then you know it is cold. The genuine text I transmit is to be understood in the same way.

In Heaven, the movements of the sun and moon serve as the principles of governance: when sunlight shines, the Yang aspect is governed; when the sun sets, the Yin aspect is governed. Matters with visible form are attended to by day, while matters without form are regulated by night. The human body is governed by day, and the human spirit is regulated by night. When Heaven and Earth operate in this way, both Yin and Yang are brought into balance, and nothing is deprived of its proper function. Governance on Earth should follow the same pattern. This is what is meant by “Cave of Ultimate Sovereign Peace”: seeing through all things and attaining the highest order of peace.

The celestial writings now handed down, the proclamations and talismanic mandates issued by divine beings, sacred writings, the essays and scriptures composed by sages, and the words of the worthy all belong to “speech.” Heaven and Earth, divine beings, sages, and those of the highest attainment have devoted themselves to the people, leaving these teachings over many years. They are sufficient to establish order between Heaven and Earth and dispel calamities. If an emperor governs in accordance with these teachings, he can remain free of trouble. He can also attain deliverance through the immortal Way, extend his life, and accord with Heaven’s will; his descendants, too, can continue from generation to generation without their line coming to an end.

After the world has fallen into decline, it can rise to renewed greatness through these teachings, and people can rely on their guidance and commands. The four quarters of Heaven and Earth, both near and far, can be brought to peace; Yin and Yang can be harmonized, and the seasons can be fitting. Wind and rain will arrive in due time, thunder and lightning will no longer strike without cause, the sun and moon will shine more brightly, and the movements of the sun, moon, and stars will remain within their proper courses. The four seasons and the Five Phases—Wood, Fire, Earth, Metal, and Water—will proceed in order, each in its proper place. All this results from the good words of the sacred ones, whose merit is truly vast.

The things in Heaven differ from one another, yet each possesses the primordial Qi that arises naturally and undergoes Yin-Yang transformation. Their principles are much like those described in this book. One should follow the customs proper to each, record and observe the teachings in the book, and thereby attain peace and order. The sun, moon, and stars in Heaven; the central regions of the sky; clouds and Qi; thunder, lightning, and their sounds; the winds and rains of the world and the Qi of clouds and wind; people on Earth, all kinds of animals, plants, hills, river valleys, lakes and marshes; and things underground and their Yin-Yang transformations are likewise diverse, yet each has its own natural Qi and Yin-Yang principles. The Five Phases (Wood, Fire, Earth, Metal, Water), the four seasons, the six Jia and ten stems, the six Jia and twelve branches, the eight directions, and the spirits also differ from one another. One should follow the customs proper to each, record and observe the book’s instructions, and so bring about peace and order.

If things are not taught according to their proper kinds, great disorder will result. Keep this firmly in mind. Heaven commanded me to write this book in full so that I might dispel the many afflictions of Heaven and Earth, Yin and Yang, rulers and common people, and all things. Every hardship suffered by the people and all things should be relieved. Thus I teach you to use inexhaustible principles to make these truths clear, and to examine and verify the writings of sages and spirits of earlier and later times alongside the words of ordinary people. In this way, all afflictions between Heaven and Earth can be dispelled. Once they are gone, rulers can enjoy long lives and govern the world in peace and without anxiety.

Heaven places the sacred scriptures left by the sages of earlier generations alongside the worldly words of ordinary people, examining and comparing them in full. In this way, all calamities between Heaven and Earth can be dispelled. Once they are gone, the ruler can prolong his life, govern the realm in peace, and be free of worry.

Heaven is the sun; Earth is the Great Yin, the yin force set against the sun. People dwell between Heaven and Earth, as do all things. Heaven’s Qi continually descends, while Earth’s Qi continually rises in search of union. The two currents of Qi meet at the center, where people stand. They interact without cease and unite at the center, together giving rise to all things. All things receive these two currents of Qi and thereby take form, and from them also arise their feelings and nature. Without these two currents of Qi, nothing could come into being. The life of all things therefore depends on them, as they interact within each form.

Thus, when you do good, Heaven and Earth know it; when you do evil, they know that too. Those of the ancient past whose De was most exalted could inwardly apprehend Heaven’s will, and so they always strove to do good.

A heavenly omen says, “It can bring all things into being.” The life of all things depends on these two currents of Qi, as they interact within each form. Thus, when you do good, Heaven and Earth know it; when you do evil, they know that too. Those of the ancient past whose De was most exalted could inwardly apprehend Heaven’s will, and so they always strove to do good.

Heaven’s revelation teaches: respond to joy, and joy will come; respond to good deeds, and good fortune will come; respond to evil deeds, and misfortune will come; respond with delight, and delight will come; respond with compliance, and things will go smoothly; respond with sincerity, and sincerity will come; respond to the Dao (the Way), and the Dao will come; respond with delight, and delight will come. Whatever response a person gives, the gods of Heaven and Earth will answer like an echo or a shadow.

Respond with refinement, and refinement will be returned; respond with deceit, and deceit will be returned; respond with contentious argument, and contentious argument will be returned; respond with flattery, and flattery will be returned; respond with force, and force will be returned; respond with defiance, and defiance will be returned; respond with cruelty, and cruelty will be returned; respond with wickedness, and wickedness will be returned. Whatever response a person gives, the gods of Heaven and Earth will answer. The principles governing good and ill fortune, safety and danger, all depend on how a person responds.

Some families are powerful and prosperous, and often amass great private wealth, yet later fall into poverty and meet calamity. Why? A divine sage says: this happens because some people use their cleverness to bully the weak, some use their strength to bully the weak, and some young people bully the old. All of these are acts of defiance, so Heaven will not protect them for long.

Why is this so? The clever should care for the dull-witted, but instead they bully them: this is the first kind of defiance. The strong should look after the weak, but instead they bully them: this is the second kind. The young should support the old, but instead they bully them: this is the third kind. These actions go against Heaven’s will, and so calamity is sure to follow.

Wealth is something in surplus that circulates between Heaven and Earth, like water that continually flows and gathers, yet always humbly settles in low places. Those who acquire great wealth are often humble. To deceive and bully the weak, the old, and others is therefore an act of defiance. Such behavior goes against Heaven’s will, and so calamity is sure to follow. Wealth flows like water, and people should remain humble and lowly; otherwise, Heaven will not protect them.

Since Yin and Yang in Heaven and Earth lost their balance, and the three laws departed from the right way, many surplus “tallies” have accumulated in Heaven—symbols of the years allotted to human life—yet none have been bestowed below. Why is this? Please explain the reason.

Heaven grants people a lifespan of up to 130 years in the highest case; this is called the “intercalary remainder of the yang calendar.” The next measure is up to 120 years, calculated by dividing the years into cycles. The next is 100 years, the span recorded by the harmonized calendar for all things. People should naturally live according to these allotted spans. But since the three laws departed from the Way, many people have failed to reach the lifespan allotted to them. Each year, one remaining life tally is added to the store in Heaven. Because people’s conduct runs counter to the way of Heaven, no one can obtain these tallies. Now, if people simply act in accordance with the good I have taught, Heaven will bestow these life tallies and extend their years. Some may perhaps transcend the world; others may prolong their lives.

Since Heaven and Earth □□, emperors have worried only for the sake of all under Heaven. The true source of trouble is that all under Heaven are unsettled and people have lost their proper roles; beyond this, there is nothing to worry about. The good people, loyal ministers, and filial sons throughout the realm all share this concern. If people put into practice the principles I have taught, these troubles will be dispelled.

Heaven says: When Yang Qi flourishes, ghosts, spirits, and malign beings cannot emerge at will to do harm. Why is this? Because when Yang Qi is strong, Yin Qi must weaken, and so these malign beings cannot cause harm freely. What restrains them? Yang essence. How does Yang essence restrain them? Yang essence is spirit: it belongs to Heaven, is associated with the color red, and governs the heart. The spirit of the heart is Heaven’s spirit; essence is the essence of Earth; ghosts are the ghosts of human beings. Earth is the mother, and ghosts are her children. Children and mother follow the same order and both dwell within the Yin Way.

When the Qi of Great Peace arrives, Yang Qi flourishes greatly, the Way of Heaven becomes majestic, and the Way of the spirits appears clear and bright. With the Way of the spirits made clear, Heaven enables people to rise together and put it into practice. When this Way exerts its power, it can subdue and eliminate ghosts, spirits, and malign beings. The Way of the spirits flourishes alongside the noble person, while the way of ghosts, spirits, and malign beings accompanies the petty person. Thus, the noble person acts justly, and the spirits likewise take justice as their guiding principle; the petty person acts crookedly and deceitfully, and ghosts, spirits, and malign beings likewise follow crookedness and deceit. This shows that each responds to beings of the same kind of Qi.

Now that the Yang Way is flourishing and the Qi of Fire is rising, weapons and warfare should recede: Fire Qi can overcome blades and weapons. Weapons gather Yin Qi, while fire gathers Yang Qi. When Yang Qi flourishes, it can dispel the calamities of war; this is the result of natural resonance.

People should live in accordance with the timing of Heaven. The highest good is brought to completion by Heaven, the middle good is carried out by people, and the lowest good is realized in farming the fields. Thus, the superior person studies cultivation in order to transcend the world; the person of the middle rank governs the people; and the person of the lower rank works the fields. The superior person rides the clouds and Qi, the person of the middle rank rides in a carriage, and the person of the lower rank walks. The three have different responsibilities and do not obstruct one another.

The superior person transcends the world and ascends to Heaven, harmonizing Yin and Yang so that wind and rain come at the proper times. The person of the middle rank belongs to the county administration and is responsible for governing the people. The person of the lower rank is responsible for managing property. Each has a role of their own, and they do not obstruct one another.

Those in heaven who study Daoist arts follow different methods of cultivation. When a person strives to pursue the Dao and cultivates until they accord with the Lesser Dao, they can see only lesser spirits. This counts as a modest gain, but they have not yet accorded with the Middle Dao. Only by advancing to the Great Dao may they draw the true spirits. Accord with the Lesser Dao, and lesser spirits will come; accord with the Middle Dao, and middle spirits will come; accord with the Great Dao, and only then can great spirits be drawn. When great spirits descend, a person may hope to transcend the world and endure for a long time.

Yet even at this stage, one may encounter powerful evil spirits and demons. They do not want people to transcend the world. Skilled at deluding people and causing them to stagnate or fall back, they also lead people to claim that they have witnessed all manner of strange transformations and anomalies, mixing truth with falsehood. In such circumstances, only those who can distinguish the evil from the true have genuinely embarked on the path of transcendence.

Heaven does not want people to transcend the world. Skilled at deluding people and causing them to stagnate or fall back, it also leads people to claim that they have witnessed strange transformations and anomalies, mixing truth with falsehood. In such circumstances, only those who can distinguish the evil from the true can transcend the world.

A high-ranking adept (a person of noble virtue) has never harbored even the slightest evil thought from birth until death. For this reason, ordinary people cherish him, and people and officials from the five directions all join in giving him gifts. A middle-ranking adept is cherished by his neighbors, who join in giving him gifts. A low-ranking adept has no kindness in his heart and receives no gifts from others. Instead, he secretly takes his family’s possessions and gives them to his neighbors. This is a common pattern of conduct among people in the world.

Why are they divided in this way? The high-ranking adept is pure of heart and free of evil thoughts, so he belongs to Upper Yang. The middle-ranking adept has an equal measure of good and evil in his heart, so he belongs to Middle Yang. The low-ranking adept has no good thoughts at all, so he belongs to Lower Yang. That is why they are called this. The term “□” refers to something that seems present on the outside but is empty within, like a hollow shell with no rice inside. It signifies a lack of genuine trustworthiness. A person without integrity is called a “□ person.”

When the high-ranking adept receives gifts for his household from officials and people throughout the land, this shows that he does not forget his ancestors. When the middle-ranking adept receives gifts for his household from his neighbors, this shows that he does not forget his parents. But the low-ranking adept steals his family’s possessions and gives them to his neighbors. This is like “□”: empty within and seemingly full on the outside, it in fact turns away from one’s roots. Such conduct harms the Way of Heaven and sows discord among family members; family discord is caused by actions of this kind. When ministers form private factions outside the court, the state is bound to become depleted. When family members cultivate ties outside the home and grow distant from their family, the household too will decline. Heaven’s punishment often begins in this way. Safety and danger arise in the human heart, while the response of the spirits can be manifest far away. It reaches in every direction, above and below, and extends for tens of millions of miles. How could one fail to be cautious?

The scriptures of the Way of Great Peace are concise and can make the state prosperous. They express Heaven’s will and are a treasure for self-cultivation. Their principles lie close to the human heart, yet can spread throughout the world. If one acts in accordance with these scriptures, the state can be at peace and the household can prosper.

The principles governing Heaven and Earth are these: the good should correct the wicked, the upright should correct the crooked, and the clear should correct the polluted. Prosperity is a portion bestowed by Heaven and a treasure of one’s own. This principle lies close to the human heart, yet can spread throughout the world. If one acts in accordance with these scriptures, the state can be at peace and the household can prosper.

There is a common law between Heaven and Earth: goodness should correct evil, righteousness should correct wickedness, and clarity should correct defilement. One must not reverse this order by treating goodness with evil, suppressing righteousness with wickedness, or confusing clarity with defilement. When right and wrong are turned upside down in this way, thieves cannot be stopped, treacherous deeds multiply, and great disorder eventually follows.

When an emperor appoints ministers, he must examine them carefully and select them with caution, arranging their offices in accord with Heaven’s will and the order of the stars before putting them to service. The sun symbolizes the ruler’s virtue, and the moon symbolizes the ministers’ virtue. If the stars are out of harmony with one another, peace is difficult to achieve, and treachery takes root.

Between Heaven and Earth, in the upper and lower realms and in the four directions and the center, there are official residences and relay stations where different beings may dwell, rest, and obtain food and clothing. Those who cultivate the Dao and practice virtue but harbor doubts may use this prophecy—words that foretell Heaven’s will—to judge the matter: in Heaven, official residences and relay stations house the immortals; on Earth, they house sages and worthies; below Earth, official residences house benevolent spirits and ghosts in the Great Yin (the underworld). Famous mountains and great rivers, near and far, also have official residences to shelter the numinous beings of Heaven and Earth. Immortals who have not yet ascended to Heaven dwell among the clouds and winds. In the regions of the North Pole and Kunlun, there are also official residences and relay stations to receive sages and benevolent spirits who have rendered service.

The Dao is the foremost root, De (Virtue/Power) is the inner foundation, and benevolence is their enactment in practice. Heaven establishes official residences and relay stations so that the beings suited to them may dwell there. To gain Heaven’s aid, practice the Dao; to gain Earth’s aid, practice De; to gain human aid, practice benevolence. These three form a righteous Way without end; to lose them is the source of disorder. Not following them is called defying the Way of Heaven. Therefore, sages practice the Dao, De, and benevolence together. More broadly, the workings of all things are encompassed by these principles.

How should the spirits and Qi of the four seasons be used to aid governance, encourage good conduct, and eliminate wrongdoing? What is the Way that leads to the Great Spirit?

May I ask how one can draw on the numinous Qi of the four seasons to tend to oneself and pursue good while avoiding evil? How can one attract the great, middle, and lesser spirits? If each day you contemplate the Qi of the month’s ruling branch—the earthly branch, direction, and seasonal influence associated with that month—you can attract the great spirits. Contemplate the Qi that harmonizes with the month’s ruling branch, and you can attract the middle spirits. Contemplate the Qi of killing and decline, and you can attract the lesser spirits. Contemplating the declining, aged Qi that follows the month’s ruling branch will summon things of decline and age; contemplating the Qi of illness and debility will summon harmful ghosts; contemplating the Qi of death will summon pure ghosts; and contemplating the Qi of ruin will summon destruction, slaughter, wickedness, and calamity.

Life-generating Qi belongs to Heaven, is Yang, and lies in front. In accordance with the Way of Heaven, the spirits’ Qi causes the myriad things to grow, so the six spirits before the Northern Dipper all belong to life-generating Qi. The six spirits behind it belong to Earth and are Yin. The Way of Heaven takes death Qi to be ghostly Qi, which brings misfortune and calamity.

If you wish people in later generations to remain cautious and sincere, to draw close to themselves and cherish themselves, and to keep their numinous spirits and vital essence within their bodies, then they can avoid aging without noticing it and escape death. The numinous spirits and vital essence move with a person’s thoughts and do not leave the body. When the spirits remain present, a person does not fall ill or grow old, and encounters no evil while traveling. Once the spirits disperse, the gravely ill soon die, and those who go abroad meet danger. These are clear signs. Anyone who wishes not to fall ill should focus on guarding their own vital essence.

Nothing is separate from nature; without spirit within nature, things cannot be accomplished. The growth and transformation of all things depend on the Great Dao and the nature of Heaven and Earth. Without abundant spirit, nothing can be accomplished, nor can one preserve oneself. Thus the Way of Heaven and Earth relies on spirit and follows the natural course. Things, whether great or small, each have their own spirit: great things have great spirit, and small things have small spirit. Each must nourish its spirit to endure. When spirit diminishes, a person grows old; when spirit vanishes, a person dies. These are the natural limits. How could they be forcibly changed?

The safety or peril of all things depends on spirit. The human body is like a house, Qi like a carriage and horses, and spirit like the official in charge, directing the body’s flourishing and decline and its movements. A body without spirit is like fields, dwellings, and a city wall with no official to govern them; the official governs the people’s fate in life and death. Loyalty to one’s ruler and filial respect for one’s parents are principles that those who follow the Great Dao should observe. A person who is disloyal to those above and fails to honor their parents betrays themselves, invites punishment, and loses the foundation for establishing themselves.

If you often hold good thoughts, the spirits of goodness will gather around you. If you think evil thoughts, the spirits of evil will gather as well. They enter a person’s belly and act in accordance with that person’s thoughts, making them troubled and distressed, unable to forget.

Someone asked: A fetus does not eat while in the mother’s womb, yet it can absorb breath, and Qi that forms naturally within the womb has already taken shape. If a person could breathe Yin-Yang Qi as a fetus does, hold fast to the Great Dao and practice diligently, allowing the Qi of the heart to return to its natural state, then with Qi returned to nature, the heart would be as simple and unspoiled as an infant’s, and life would be nourished. But if one merely takes in Yin-Yang Qi along with the breath, one will instead move toward decline and death.

The “Qi of nature” mentioned in the scripture means Qi that has not been disturbed by human intervention and follows its natural course. “Hold fast to the Dao and study diligently” means keeping to the Great Dao and practicing with diligence. Here, the state of a fetus in the mother’s womb is used to explain that cultivation should return to nature and preserve simplicity.

At the end of the book is the volume title Taiping Jingchao, Scroll Nine, Section Ren. The text that follows repeats the claim: “With Qi returned to nature, the heart is like an infant’s … To follow the breath and take in Yin-Yang Qi is to die.”

People cannot restrain one another, so each must uphold the law and discipline oneself. When someone does wrong, Heaven sends down punishment. Thus, petty people are punished by ordinary people, ordinary people by those of higher standing, and those of higher standing by great figures. Disregarding the laws brings danger and ruin upon oneself. The severity of punishment inflicted by spirits follows the same principle. If people cannot restrain themselves, Heaven will surely punish them.

Heaven reveres the Dao, and the Dao reveres Nature. Heaven reveres the Dao because it operates in accordance with it. If the Dao is abandoned and no longer put into practice, the Way of Heaven will fall into disorder and ruin. This disorder and ruin will bring danger and destruction, leaving no standards to follow. Nature therefore sustains the way of Heaven and Earth, keeps the Dao in continuous operation, and enables Yin-Yang to alternate, pass between one another, and give rise to each other.

The Dao governs the generation and transformation of things. If the Dao is cut off, the myriad things cannot grow. Without their growth, no kind of life in the world can continue. If things cannot generate and pass on life to one another, they will decline. How, then, could Heaven and Earth endure? Heaven and Earth, together with Yin-Yang, are meant to pass life on and bring forth transformation in one another. If this process is cut off, the myriad things will perish. Heaven therefore fears the severing of the Dao, because it brings danger and destruction.

To say that the Dao reveres Nature means that the Way of Heaven cannot accomplish anything if it does not accord with Nature. All things come into being by following Nature; when they go against it, they cannot be brought to completion. Even if they are forced into existence, they are false and insubstantial, and cannot last. Though Heaven and Earth are far apart, the laws by which they bring about transformation and sustain the myriad things are present everywhere.

May I ask: when the breath of Great Peace descends, what should people do first if they wish to keep goodwill in their hearts and remove treacherous and evil conduct?

By nature, Heaven and Earth are divided equally between Yin and Yang. Yang represents goodness and governs giving and reward; Yin represents evil and governs punishment, treachery, and deceit. When rewards are plentiful and punishments few, good conduct flourishes. When there are many treacherous and cunning people but few rewards, treachery spreads. Excessive punishment leads to killing and injury, and causes all those who break the law to be regarded as treacherous and evil, thereby encouraging treachery in turn.

Yang governs reward. As giving increases, De (Virtue/Power) can exert its influence. Both Yang and De govern nurturing and growth: this is the natural Dao (the Way). Thus, daytime belongs to Yang and the sun, and symbolizes the ruler and De; nighttime belongs to Yin and the moon, and symbolizes subjects and treachery. By nature, Heaven and Earth are divided equally between good and evil, so the gentleman should uphold goodness to curb treachery. Promoting good conduct brings good results; promoting evil conduct brings evil results.

This is like measuring a vessel with a measuring cup: anything that does not fit its shape will naturally slip away. Measure something with a ruler, and anything that does not match the ruler will naturally fall away. A square and a circle do not fit together; neither can a compass and a carpenter’s square coincide, nor can the vertical and horizontal align. When Yang Qi rises, things change according to the patterns of their kind. When fire grows strong, it brings on thunder, and the Vermilion Bird, the divine bird that symbolizes fire, is present as well. This is why thunder sounds in summer and lies dormant in winter.

To understand the Dao of Heaven, one must examine the roots of all things. Without investigating things according to their kinds, how could sages gain deep understanding? Since Heaven and Earth were first opened, to judge whether people are good or evil, true or false, one need only observe what they do and infer the results according to the kind of action. Then their goodness or evil, gains or losses, and worthiness or lack of it will be clear. Why sit and argue?

One may ask: From ancient times to the present, the virtuous, the clear-sighted, the intelligent, the eloquent, the strong, and the brave—each possesses abilities far beyond those of ordinary people. Are these qualities really divided into good and evil? If these six kinds of people use their abilities to bring harmony and stability to Heaven and Earth, prevent evil and calamity, keep the ruler free from worry and prolong his life, cure their own illnesses and enjoy the full span of their years, and extend their benefits to the people, then virtue, clarity, intelligence, eloquence, strength, and courage are all great goods, truly of benefit. But if they cannot bring harmony to Heaven and Earth, keep the ruler free from worry and long-lived, or dispel their own illness and misfortune—and if they even die young, no different from ordinary people—then these six abilities are of no benefit. Judge only by whether the task is accomplished; there is no need to ask anything else. Accomplishment means it is right; failure means it is wrong. Testing things in this way accords deeply with Heaven’s intent and can also prolong the ruler’s life and bring order to the myriad things.

One may ask: Sometimes the myriad things cannot grow or receive nourishment, and in the end fail to mature. Where do these serious problems come from? When something that should grow does not, the fault lies with Heaven; when something that should be nourished is not, the fault lies with Earth. As a result, the myriad things cannot be brought into order.

One may ask: Sometimes the myriad things cannot grow or receive nourishment, and in the end fail to mature. Where do these serious problems come from? When something that should grow does not, the fault lies with Heaven; when something that should be nourished is not, the fault lies with Earth. Heaven and Earth are the dwelling of the myriad things, and the worthy person is the artisan who governs them. The ruler should take Heaven as his model, always holding in mind the wish to bring forth and nourish the myriad things. The empress should take Earth as her model and bear responsibility for nourishing them. Ministers should model the human role, constantly considering how to help the myriad things grow and mature. When these three work together with one purpose, the myriad things will suffer no harm from birth to death. This is how one should follow the Way of Great Peace and establish the measures of governance.

Someone asked, “Does the Dao of Heaven help the weak or the strong? The few or the many?” A divine being replied, “The Dao of Heaven helps the weak.”

Why? Weakness is how the Dao works; the few hold the key to grasping it. The North Pole has only one central star, yet it commands the stars around it: this is the few guiding the many. The foundation of the Dao lies in “the One,” which connects all things. Thus, although a king is only one person, he can receive the support of people throughout the realm and bring the state to order. This is the effect of the few receiving help. Parents are strong, yet they must care for their infant: this is the strong supporting the weak.

The most virtuous people are often few in number and weak in power, while those who are not virtuous are powerful and numerous. Yet the many can become few, and the strong can become weak. Therefore, the noble person pursues softness and weakness rather than strength and dominance; values the few rather than chasing the many. In this way, they receive the protection of the Dao of Heaven. They do not contend with others, yet people contend among themselves; they do not strive to be strong, yet people help them gain strength. Thus, by not contending, they can still win well.

The essence reflected in the Dao of Heaven, human nature, and virtue should be examined separately rather than confused with one another. Someone asked, “If the Dao is truly worthy of being cherished and practiced, what clear proof is there?” The divine being replied, “I received this text from the gods in Heaven. They said: I have heard that the Dao of Heaven accords with Yin-Yang, wind and rain, heat and cold. This is the most important proof. Heaven rejoices when the Dao is put into practice, but people have not yet understood and believed in it. So its truth can be made clear by praying for rain or asking for rain to stop. If people practice the Way of Great Peace, their prayers will be answered; if they do not practice it, their prayers will not be answered. This shows that the foundation of the Dao of Heaven is the realization of great peace.”

When things cannot grow, the problem lies with the Qi of the sun. When they are born but do not receive nourishment, the problem lies with the Qi of the moon. When they are nourished but cannot reach maturity, the problem lies with the Qi of harmony. Prayers that go unanswered likewise show that the foundation of the Dao of Heaven is great peace. Giving birth is like the father, nourishing is like the mother, and reaching maturity is like the children: giving birth embodies the Dao, nourishing embodies De, and reaching maturity embodies benevolence. If something cannot be brought into being, it means that one part of the Dao is obstructed. If something receives no nourishment, it means that a form of virtue has not been cultivated. If something cannot reach maturity, it means that benevolence has not been put into practice.

To know whether you possess the Dao, De, and benevolence, you can observe things. The same approach can help emperors, rulers, fathers, teachers, and those in the other roles among the five kinds of authority understand the strengths and weaknesses of their own conduct and virtue. In governing the world, the highest good is to delight in enabling all things to grow; next is to delight in nourishing all things; after that comes delight in giving. Growth represents Heaven, nourishment represents Earth, and giving represents benevolence. These three are the great principles of the relations between Heaven, Earth, and humanity. Other matters of governance should be dealt with only when unavoidable.

If people act in this way, the weather will naturally become harmonious, harmful influences will disperse of their own accord, good people will come naturally, and bad people will depart naturally. All things will respond accordingly. One who can explain the written words of the Dao of Heaven is a teacher: someone who understands their meaning in advance, can attest to it, and can make it clear. Since ancient times, the writings of the classics have first appeared through Heaven and Earth, and then been explained by teachers. Thus the words are revealed by Heaven and Earth, explained by teachers, and put into practice by officials.

The ancient emperors received Heaven’s mandate and the instruction of teachers, and devoted themselves to putting the Dao into practice. In this way they removed calamities, followed Heaven’s will, and prolonged their lives. This is what is meant by saying: Heaven creates and reveals the written words; teachers explain them; emperors put them into practice. These three depend on one another, and none can be left out. If Heaven does not reveal the words, teachers have no way to know them; if teachers do not explain them, emperors have no way to understand the principles of governance. Therefore, whenever Heaven is about to raise up an emperor, unusual writings must appear, and a wise teacher must transmit them to the emperor and officials so that they may prolong their lives. This is clear proof that Heaven protects the emperor.

When people and all things cannot be born, when they receive no nourishment after being born, when they cannot grow after being nourished, or when they grow but fail to fulfill their potential and live out their allotted years, where does the fault lie? If things cannot be born, the fault lies with Heaven. If they are born but receive no nourishment, the fault lies with Earth. If they grow but fail to fulfill their potential, the fault lies with people. If all things are not born at the proper time, the fault lies with the ruler. If they are born but no one nourishes them, the fault lies with the ministers. If they grow but fail to fulfill their potential, the fault lies with the people.

Heaven, the ruler, and the father govern birth. This is the sun’s power of growth, the source from which all things grow. If Heaven does not wish things to be born, they cannot be born. If a father is unwilling to give life, they cannot be born. If a ruler does not wish things to grow, they cannot be born. Thus Heaven, the ruler, and the father all govern birth. When rulers and fathers keep the intention to give life and nourishment, and take no pleasure in killing, all things can grow. A single murderous thought brings harm to one thing; ten such thoughts bring harm to ten things; the same holds for a hundred or ten thousand.

The mother Earth and the ministers receive the life-giving gift of Yang Qi and are responsible for nurturing all things. If they do not hold the intention to nourish, one thing will be harmed; ten such thoughts will harm ten things, and the same holds for a hundred or ten thousand. Therefore, the emperors of high antiquity chose ministers who were compassionate and delighted in protecting all things to govern the world. In the middle period of antiquity, only half of the ministers were benevolent, and half of all things suffered harm. In later ages, ministers were appointed without due care, and all things were harmed.

The virtue of the August One (Huang) shines brightly. The title “Emperor” (Di) refers to one who establishes wisdom and order between Heaven and Earth, so that people do not fall into wickedness; hence the name. “King” (Wang) refers to one to whom the people and all things turn for protection and under whom they are not harmed; hence the name. Wang also means that the many turn toward him. “Ruler” (Jun) refers to one who brings peace to each of his territories, draws people to him, and ensures they are not harmed; hence the name. Jun also carries the sense of a title and of leadership. Officials (Li) govern and assist their superiors in managing all things, so that the people and all things each find their proper place and suffer no harm; hence the name. A teacher (Shi) is one who understands the language and writings of the world. Only one who can understand the written words of the world deserves to be called a great teacher.

Thus the Way of the August One stands at the top; the Way of the Emperor occupies the middle; the Way of the King is like the thighs; and officials are like the hands and feet. The Way of the teacher is like the carpenter’s line for drawing a straight edge: it is the standard by which things are measured and followed. Only when those above and below each fulfill their role and depend on one another can they stand together. A skilled ruler constantly reflects on the Way of the August One, then on the Way of the Emperor, and then on the ways of governing practiced by rulers and officials. The ruler also regularly recites the great teacher’s precepts and follows the established standard. Then Heaven’s will can be settled, Earth’s intent can be fulfilled, the four seasons can follow their natural order, and the Five Phases can remain in harmony. The sun, moon, and stars will shine steadily; ghosts, spirits, and vital essences will cause no harm; officials and scholars of every kind will each occupy their proper place; thieves and bandits will not arise; the emperor will remain at peace in Wuwei; and all under Heaven will join in wishing him long life. Such is the way the Dao of Heaven governs the world. Without acting in accordance with this text, it is truly difficult to govern. One should carefully reflect on its meaning, put both of its teachings into practice, and also remain mindful of what must be avoided.

Between Heaven and Earth, Jing, Qi, ghosts, and spirits move and act. They govern, teach, and guide people. Spirits dwell in the hidden depths of the human heart; Jing resides in the person’s wise and discerning faculties; ghosts dwell in the hidden depths of the liver. When a person’s heart is often filled with upright and benevolent thoughts, ghosts and spirits guide them toward good. When a person continually turns inward toward evil thoughts, they guide them toward evil.

The worthy and sages of antiquity often reflected silently on good deeds in their hearts, and so received responses from the good. Ordinary people often harbored evil thoughts in their hearts, and so received responses from evil, sometimes to the point of being unable to restrain themselves. The issue lies in whether the heart is habitually filled with good or evil thoughts: ghosts and spirits guide people toward good or evil accordingly. This offers evidence of how ghosts and spirits dwell within the human body.

When the qi of peace and prosperity arrives, wind and rain come in season, and all things flourish and grow. The earth, too, becomes richer and more fertile day by day, as if nourished by manure, and can therefore go on sustaining life. In years of famine, rain does not fall on time; things on the earth grow sparse and stunted, unable to mature or nourish the soil in turn. The land then grows poorer by the day, almost unable to sustain life.

The workings of Heaven and Earth also depend on Yin-Yang working together in harmony. Only then can peace prevail and the four seasons and Five Phases (Wood, Fire, Earth, Metal, and Water) each fulfill their proper roles. The monthly lodges used by emperors—a system that marks the months by the twelve earthly branches and determines directions and the sequence of time—have qi both before and after them. This qi serves the emperor’s qi and drives away evil influences. The qi of the monthly lodges and the qi of kingship are both forces within the workings of the seasons.

The qi of “Mutual Support” and “Removal” lies ahead of the monthly lodge, like officials standing directly in front and pointing straight at evil spirits. They target hidden, treacherous beings, subduing them so they can no longer emerge to cause harm. The qi called “Removal,” “Before,” “Full,” “Level,” and “Settled” is regarded as benevolent divine officials. The fifth position ahead of the monthly lodge, “Holding,” also assists the emperor’s qi at the front and removes great evils. The five divine generals ahead of the monthly lodge all receive Heaven’s righteous qi; they are divine officials and messengers from above. All things, great and small, should receive their beneficence and follow their teachings.

Where the qi of kingship falls is called “Death”; where the monthly lodge falls is called “Destruction.” These forces are solemn and exalted and must not be offended. To violate them invites death; this force is called “killing qi and great depletion.” The “Closure” that follows the monthly lodge blocks treachery and prevents hidden evil forces from later disturbing the monthly lodge’s qi. Heaven therefore places “Closure” behind it, then opens the way again to drive out hidden evil. If treachery arises behind it once more, it should be captured and brought under control.

The fifth position behind the monthly lodge is “Danger.” It lies near the divine general in Heaven who wields authority over great killing. When the cycle turns to “Destruction,” it comes under attack, hence its name. These five divine generals behind the lodge are forces through which Heaven brings things to rest. Like the qi of Earth, they govern closure and concealment. The places they occupy can easily become mingled with treacherous beings and ghosts, so such forces should not be allowed to grow.

Someone asked: “The north marks the beginning of the ‘Emperor’ Way; the east belongs to the ‘Sovereign’ Way. Now this force seeks to come to rest. The north shares its Qi with the earth and governs storage and concealment. Evil influences and ghosts are mixed among them, so they must not be allowed to dwell together.”

Another asked: “The north marks the beginning of the ‘Emperor’ Way, the east the beginning of the ‘Sovereign’ Way, the south the beginning of the ‘King’ Way, and the west the beginning of the ‘Hegemon’ Way. There are now the Six Jia—a system for reckoning years and days by combining the Heavenly Stems and Earthly Branches—and the Twelve Earthly Branches. Where, then, should the ‘Emperor’ Way begin?”

The reply was: “Heaven has three cycles, each with its own ‘Great Beginninglessness.’ The first is the Celestial Emperor, the second the Sovereign, the third the King, and the fourth the Hegemon. The Celestial Emperor’s cycle begins with the first Jiazi; the Earthly Emperor’s with Yichou; the Human Emperor’s with Bingyin; and the Hegemon’s Way with Dingmao. These divisions are based on Heaven’s calendar and the cycles of Qi.

“According to the earthly calendar, the Emperor’s Way begins with Zi, the Sovereign’s with Chou, the King’s with Yin, and the Hegemon’s with Mao. These four traditions of the Way first arose by receiving the subtle Qi of Heaven and Earth, and must not be subjected to punishment. Any force associated with punishment will damage the Emperor’s Way; the laws of the Way do not permit it to be harmed. Thus Zi and Mao punish one another, Chou and Xu punish one another, and Yin and Si punish one another. These all belong to punitive Qi and must not dwell together with the Emperor’s Way.”

Someone asked, “Have you heard the saying that Heaven, Earth, and human rulers each bestow a different grade of reward on people?”

The answer was, “Heaven rewards people with the Dao, Earth rewards them by nurturing their virtue, and rulers reward them with stipends, clothing, and food.

“Why is this so? Through the Dao, Heaven transcends ordinary limits and endures without decline. It therefore grants the Dao to people, giving them the hope of long life and fulfillment through absorbing the vital energies of the atmosphere. Earth nurtures all things and enables people to gain wealth, so it rewards them with virtue and abundance. Rulers reward people with stipends, clothing, and food. All three are good outcomes.

“Those who love the Great Dao and devote themselves to it without slackening can receive Heaven’s reward. Those who love virtue, cherish the land, know how to assess the terrain and choose where to live, and avoid danger in favor of good fortune can receive Earth’s reward. Those who study diligently and contribute to the affairs of the state will not be shunned by their ruler or father; instead, they will be entrusted with suitable duties and can therefore receive the reward of human society. The sages of antiquity studied diligently and dared not neglect these three rewards. Thus, some attained the Dao and left the world behind; some withdrew from worldly life and went to places suited for dwelling; and others received stipends, clothing, and food from their rulers.

“Someone then asked, ‘Those who love the five tones—the traditional musical scale of gong, shang, jue, zhi, and yu…’”

Question: What happens when people who love the five tones—gong, shang, jue, zhi, and yu—understand their musical principles, and what happens when they do not? Can all these sounds be heard?

Sound is not empty. Through emptiness, it can draw real events near; it can also summon visible things through invisible forces. Music uses sound to resonate with and summon things, much as people speak: words may be good or bad. Good words bring auspicious responses, while evil words invite misfortune. Though the principles described here are spoken by the human mouth, they can bring about corresponding results, whether good or bad.

Music is the language through which Heaven and Earth, Yin-Yang, and the Five Phases express their changes. Those who understand musical sounds can learn the condition of Heaven and Earth, and whether the Qi of the four seasons and the Five Phases is in harmony. Those who do not understand them cannot grasp their principles fully.

Thus, people of the highest order comprehend these principles and use them to establish harmony and balance, and to weigh matters rightly. Those of the middle order use them to assist rulers in governing the state and to help people live long lives. The wise use them to dispel troubles. Sound unites and governs the myriad things; they multiply and respond to one another without end, and all the principles of the world are contained within it.

Someone asks: Why is the Taiping Jing set at 170 scrolls?

Answer: Counting begins with “one.” Before Heaven and Earth separated, all vital energies were joined together and called “one.” Later they divided into Yin and Yang, like husband and wife. Heaven’s Qi spread over Earth, nurturing the myriad things in the depths of darkness. The myriad things began with the Jiazi, taking root in the northeast. At the hour of Chou, they began turning toward the hour of Yin and appeared in the east; at the hour of Mao, the sun rose; and by the hour of Chen, their growth was complete in the southeast.

Then Yin and Yang divided further, and the myriad things continued to grow. At the hour of Si, their branches drooped; at the hour of Wu, they were nourished; during the hours of Wei and Shen, they gradually aged; at the hour of You, they ripened in the west; and during the hours of Xu and Hai, they were stored away in the northwest. Here the twelve earthly branches—symbols such as Zi, Chou, Yin, and Mao that indicate directions and times—describe the cycle by which the myriad things grow, age, and are stored away. Thus, counting begins with “one”; the twelve earthly branches form the foundation and the source of the Five Phases’ movement. From “one” come the complete numbers, such as ten and one hundred.

Heaven gives life to and nourishes the myriad things. The process of growth in spring lasts roughly one hundred days, gradually reaching completion. The position toward which the Northern Dipper points at Chen is called “establishment”; the position opposite it, at Xu, is called “destruction.” “Establishment” means setting things up and bringing them forth: when the seasonal energy reaches Chen, the myriad things grow vigorously. “Destruction” means decline: when the seasonal energy reaches Xu, the myriad things wither. The arrangement of numbers unfolds from Heaven, Earth, and the eight directions, taking ten as a complete cycle. Yin and Yang alternate through “establishment” and “destruction,” making seven revolutions before returning to their starting point. The ancients observed where the Northern Dipper pointed to determine the seasons and guide their affairs. Its seven stars symbolize the beginning and end of Yin-Yang’s cycle.

For this reason, the Taiping Jing was written in 170 scrolls: to correspond to the numerical principles of Heaven and Earth, embody the laws of Yin and Yang, and follow the workings of the four seasons and the Five Phases without the slightest error. Any deviation would violate the Dao of Heaven and abandon its foundation. It would accord neither with the intentions of Heaven and Earth nor with the patterns of Heaven’s numbers, and it could not serve as a useful scripture. Without following the laws of Heaven and Earth, calamities cannot be dispelled. To understand this, one may gather writings from the human world and pile them up for thirty miles; even if one called upon the force that drives Heaven’s movements to put them into effect, they still could not dispel calamity.

Beneath the vast heavens are eighty-one regions and eleven thousand states. Each state has its own documents, all intended to remove evil, turn toward goodness, and dispel calamity. Even if all these documents were collected and brought together within an area a hundred li across, or even sent up to heaven, they still could not ultimately dispel calamity.

Though this text is brief, an emperor who puts it into practice can surely expect to see clear results.

In ancient times, the highest rank was that of the spirit people, the second that of the perfected people, the third that of the immortals, and the fourth that of the Dao adepts. They all modeled themselves on the Dao of Heaven, comprehended the true Dao, and attained it. Their eyes seemed veiled by light and shadow, yet in truth they turned their gaze inward, using their minds to examine inner principles. They saw clearly in the dark, as though they could behold the sun from within, and alone grasped the essentials of cultivating the Dao. This was like a flame that illuminates what is within but does not shine outward, and so endures for a long time without becoming disordered. Those who today study how to transcend the worldly and seek long life by modeling themselves on the ancients and practicing inner vision are speaking of this.

This method was passed down for a long time, from generation to generation, but gradually declined. People slowly grew weary of cultivation, and the meaning of the Dao that had been handed down was lost. They could no longer turn their gaze inward, and their actions became increasingly disordered. Therefore, Heaven sent down sages to govern by modeling the patterns and order of the Dao of Heaven. When the patterns of Heaven are upright, Heaven is upright; when the patterns of Earth are upright, Earth is upright; when the patterns of humanity are upright, people are upright. When Heaven, Earth, and humanity are all upright, all things are upright as well. Humanity is the foremost of all things. If people lose their proper place and suffer harm, they cannot enjoy the full span of their allotted years, and all things are affected in turn; the same is true of Heaven and Earth. When noxious Qi runs rampant, illness follows one after another, and people often fail to live out their allotted years.

From antiquity to the present, every matter has its proper sequence; one must not skip ranks or throw things into confusion. The most exalted among the spirit people of the Supreme Sovereign called himself “Lord of the Entrusted Qi,” and was also known as the “Great Spirit.” He was often at the side of the Heavenly Lord, overseeing the documents of the Bright Hall so that all matters could be clearly distinguished, and undertaking important duties. He was to communicate with the immortals on the Heavenly Lord’s behalf, register those not yet born, and record each person’s name and year, month, day, and hour of birth. When the time came for them to ascend to Heaven, he would send spirits to instruct them, transform their bodies, and then raise them to Heaven.

Duties were to be assigned according to each person’s degree of ability, so that all would clearly know their posts and responsibilities. They were also to understand their own capacities, first state their strengths, and then receive tasks accordingly. A memorial states: “The Great Spirit occupies the highest position and commands the spirits. Each has a department under its charge; all must understand and observe their duties clearly, without doubt. The registers concerning the extension of life must be carefully checked. The enlightened have firm judgment in their hearts. They must record the circumstances of those born during the day, then compare the records against the registers and tallies.”

The Office of Accounts was responsible for figures concerning money, treasures, and other property. Every department required to submit accounts had to send them in advance. On the thirtieth day of a long month and the twenty-ninth day of a short month, the Office of Accounts and the Office of Agriculture—which managed property, taxes, and related affairs—were to gather their documents at the Bright Hall where the Great Spirit resided. They were not to miss the deadline. They were also to act in accordance with the Heavenly Lord’s instructions and complete the work within three double-hours after dawn. At the fifth double-hour, the Great Spirit of the Bright Hall was to receive and submit the documents, following the Heavenly Lord’s established commands.

After receiving the Heavenly Lord’s command, the Great Spirit was to hand it over to the Office of Agriculture, which would then pass it on to the prefectures, commanderies, and states under its jurisdiction. Each locality was to submit, as prescribed, the matters under its administration and responsibility, as well as the goods due to the Office of Agriculture’s storehouses, with the relevant documents accompanying each delivery. If anyone was negligent and failed to deliver on time, the Office of Agriculture was to report the matter to the Great Spirit of the Bright Hall, who would then inform the Heavenly Lord. The Heavenly Lord would order the Office of Agriculture to press the commanderies and states to make up the shortfall, without delaying any subsequent documents. The deadlines and times for transmission were to be clearly specified, and each person’s duties clearly distinguished, so that nothing became confused. All documents were to follow a uniform format, with copies retained. No one was to alter the accounts by adding or subtracting figures on their own. Documents that had to be forwarded were to arrive on time: no one was to delay them on any pretext, or secretly withhold or appropriate them. Someone was responsible at every stage, and Heaven would know as well. If an error were discovered, there would be no leniency. Everyone was to observe their duties carefully and carry out their assigned work properly.

The Heavenly Lord knows everything in advance, but does not necessarily communicate it in words. Therefore, one must inquire carefully and not use such statements as an excuse. Droughts and floods change unpredictably, disasters come one after another, and the people fall ill; life and death are difficult to foresee. This does not mean that the Heavenly Lord has failed to issue instructions. The Heavenly Lord sends documents to the Great Spirit and to officials such as ministers and those of the rank of two thousand bushels, commanding spirits serving at every level to fulfill their duties faithfully and act in accordance with the Heavenly Lord’s intent.

The Heavenly Lord and the various masters instruct and transform the people. All who are to be raised up must be guided until they become radiant spirit bodies. The spirits thus transformed are assigned ranks and offices according to status. The Heavenly Lord commands the Great Spirit to instruct them continually until they attain completion. Each person is to assess themselves, continually raise their aspirations, and long to ascend to Heaven. The luminous bodies brought forth through instruction can appear in the light of day. They become true spirits of penetrating clarity, accompanying one another as they drift beyond the eight directions, observe how the Dao of Heaven is carried out, understand its transformations, and each act according to what is fitting.

There are fixed dates for paying homage to the Heavenly Lord and presenting oneself before the spirits. At the start of each month, the Great and lesser spirits are arranged in order according to rank. Ministers must attend the morning audience no later than its appointed time at dawn. The assembled spirits each check the affairs under their jurisdiction. Inspections have no fixed schedule, but documents must always be examined carefully, and those responsible must be urged to do their work. The relevant officials must first accept responsibility and then act in accordance with the Heavenly Lord’s instructions. Whenever there is a matter to report, the Bright Hall must be opened before it can be presented. Everyone must understand what they are responsible for and what they oversee, and no one may fail to produce results.

The Heavenly Lord commands the Great Spirit and the assembled officials to meet. Each must maintain proper bearing without the slightest mistake, and inspect the departments under their charge in accordance with the regulations. Heaven can perceive every error; those who make mistakes cannot easily escape punishment. All the spirits must exercise care and perform their duties, leaving no fault for others to uncover.

The Heavenly Lord commands the Great Spirit: “If there are people in the commanderies and states who are wise and discerning, firm in their aspirations, and often ponder the path to long life; who wish to accompany the living spirits and accord with the Dao of Heaven; who are willing to show kindness to the people and consider how to help all things grow, assisting Heaven in governing life and Earth in nurturing physical forms—then their names should be reported to the Great Spirit. The relevant offices must retain documents and report their achievements repeatedly, confirming that they are trustworthy and fit for service. The offices should first report their aspirations; the Heavenly Lord will make arrangements. Anyone recommended by the spirits must have someone to vouch for them. When selecting people in the commanderies and states, be sure to choose those of the greatest virtue and goodness.”

The Heavenly Lord also commands the Bright Hall: all who administer the various affairs on the Heavenly Lord’s behalf must be impartial at heart. Each person must inspect the departments under their charge in Heaven, clearly divide up the work, serve faithfully and responsibly, understand what they know, strive to fulfill their duties, and govern their assigned domain well. They must report the circumstances of the worthy truthfully and submit their own opinions. Since voices and messages can be conveyed, and the Heavenly Lord hears in advance the words in people’s hearts, what could anyone hide that would excuse a failure to serve faithfully and fulfill their duties?

Someone asked, “If we now wish to further clarify the way of benevolence and righteousness taught by the sages and worthies, and to clear away all writings that are false and corrupt, how can we make the orthodox Way clear?”

The reply was, “Heaven abhors false and corrupt writings and wants people to remove them, model themselves on the Way of Heaven, and understand it. From antiquity to the present, the sages’ writings have served to govern the order of Heaven and Earth. When the sages’ words are clear and lucid, the principles of the Way of Heaven can also be made clear. Heaven grows angry and displeased, and so wars break out while floods and droughts persist. Sovereigns are beset by worry and hardship; they all say that the sages’ writings have grown confused and obscure, and that the Way of Heaven has therefore become confused and difficult to govern. When the sages’ writings fall into disorder, the Way of Heaven also falls into disorder. When the sages’ writings are discarded and no longer used, the Way of Heaven can no longer be put into practice.”

Someone else asked, “In ancient times there were no written characters, yet the Way of Heaven was not in disorder. Why was that?”

The reply was, “At that time, Heaven’s tokens of authority and written characters had not yet appeared. In remote antiquity, the divine beings who governed the affairs of the ancestors and those who came before them were originally one with Heaven. But as time passed, people gradually drifted away from the Way of Heaven, and the world fell into disorder; they no longer understood Heaven’s intent. Therefore, Heaven sent down tokens of authority and written characters for the sages to write down and transmit. The sages could not remain in the human world forever, so they recorded these teachings and left them for later generations. When the qi of peace arrives, the Way of Heaven should once again be restored to order.”

Someone asked, “If one wishes today to regulate the breath, attend to affairs, and attain long life, could you explain the principles involved?”

The answer was, “Please think carefully about what I say. High Heaven has its own constant laws. Those who rule should take Heaven’s Dao as their model, using Dao, De, and benevolence as three guiding principles for their conduct. If a ruler wishes the realm to be free of trouble, they should regularly reflect on Dao in the morning, De during the day, and benevolence in the evening. Then there will be fewer disturbances.” Someone asked, “Why reflect on Dao in the morning, De during the day, and benevolence in the evening?”

The answer was, “Heaven’s Dao can be followed, but it must not be defied. Follow Heaven’s Dao and you will flourish; defy it and you will decline. Heaven has four seasons, which are also divided into three stages: morning governs the bringing forth of life, daytime governs nurturing, and evening governs giving. Thus, the southeast corresponds to bringing forth life, the southwest to nurturing, and the northwest to giving. People should model themselves on Heaven’s Dao: plant in the southeast so that all things may grow; nurture in the southwest so that all things may mature; and, from midautumn until summer, arrange homes and marriages and bring forth descendants. These are the natural instructions of High Heaven.

“The people quietly follow this pattern. To model oneself on it from beginning to end is to understand Heaven’s intent; to fail to do so is to defy Heaven’s instructions and thus invite harm. Harming the young damages the things that grow in spring; harming adults damages the things that grow in summer; harming the elderly damages the things that grow in autumn; and harming pregnant people damages the things that grow in winter. This is the natural law. The sage kings of antiquity constantly reflected on Heaven’s Dao and acted in accordance with it, never daring to deviate in the slightest.

“Someone asked, ‘If one wishes to endure as long as the earth and to be as steadfast and generous as it, could you explain the principles involved?’

“The answer was, ‘By following Heaven’s workings at all times, one can endure and be in harmony with Heaven’s Dao. This is the natural law. The sage kings of antiquity constantly reflected on Heaven’s Dao and acted in accordance with it, never daring to deviate in the slightest.’”

Question: What must one do to be as enduring and substantial as the earth? Could you explain?

Answer: By consistently following the course of Heaven, one can receive Heaven’s protection for a long time. Those who recklessly oppose the Dao of Heaven will remain at odds with Heaven for a long time. Thus, the sage kings of antiquity governed the realm by following these practices in order: first, they enabled all things to grow; second, they nurtured all things; third, they bestowed favors. In doing so, they carefully followed and honored the Dao of Heaven, avoiding a reputation for governing poorly. The fourth practice was to impose punishments, yet fail to govern well; the fifth was killing, the most extreme measure.

Ranked in this order, the highest kind of ruler simply lets all things grow; the next devotes himself to nurturing them; the third widely bestows favors; the fourth relies only on punishment; and the fifth knows only how to kill. Enabling all things to grow brings prosperity to the state and longevity to its ruler. Nurturing all things can extend one’s years. Bestowing favors prevents wrongdoing. Punishment brings illness, while killing quickly leaves people destitute and in hardship.

The sage kings of antiquity understood Heaven’s prohibitions and dared not act arbitrarily. The ancients believed that on the auspicious days associated with the Six Jia, Wangxiang, and subtle Qi—the calendrical signs and seasonal forces—one should neither become angry nor speak ill-omened words. On these days, one should speak of good things, eat and enjoy music, thereby quelling disasters and driving away evil. In this way, the Wang Qi, the vital force symbolizing flourishing life and good fortune, is honored. The people of high antiquity who cultivated the Dao and transcended the world, along with the sage kings, all followed these principles. Thus they could govern in peace and plan in stillness, without having to attend to every matter themselves.

In spring, one should sleep with the head facing east; in summer, south; in autumn, west; and in winter, north. At the transitions between the seasons, the head should face one of the four diagonal directions. When rulers, ministers, and ordinary people all know and follow this method, the malign Qi of the realm will disperse.

Heaven’s ordinances prescribe that on Wang days, when Wang Qi is considered to be at its height, weapons kept in the storehouses should be taken out and put in order. On days of decline, when Wang Qi is receding, the weapons should be returned to the storehouses. In this way, bandits will not arise and warfare will subside.

Question: Can we know when Heaven grows angry on its own, yet neither responds to nor harmonizes with the human world?

Heaven reveals its principles through changes in Qi, as the four seasons show. If the spring-associated Qi of the Jiao tone, the liver pulse, and the Jiao musical part all fail to respond as they should, and clear, upright sounds likewise fall out of tune, this means that Heaven is displeased and no longer conveys its intent in the usual way. When the sage kings of antiquity saw such signs, they considered what was right and wrong in government and corrected its failings.

A ruler’s position should be supported in governing by the Qi of benevolence and De. Together, these two kinds of Qi bring forth the growth of all things. If ill-omened Qi of neglect and decline then appears, it becomes a third kind of Qi. The Qi of petty people also becomes visible in these changes: because such people cannot govern from Heaven’s position, the signs correspond to them. Heaven makes these signs of affinity plain so that worthy people and sages may use them to deliberate and plan. They should seek out recluses who follow the Dao, people of De, and the benevolent, then harmonize and redirect the movement of Qi so that Heaven and humanity may once again correspond.

Thus, in governing the Way of Heaven, a ruler should rely on the people and ministers as assistants, just as the body depends on its limbs. If the assistants are unsuitable, the Way of governance falls into disorder. When the sages of antiquity sought to govern the Way of Heaven, they looked for people of De, benevolence, righteousness, and wisdom to help govern alongside them; only then could the realm be at peace. Those who follow the Dao correspond to Heaven, those of De correspond to Earth, and the benevolent correspond to harmony between them. When these three orders—Heaven, Earth, and harmony—fall out of balance, these three kinds of worthy people set them right. Then the Qi of great peace arrives, and all things each find their proper order and settle together.

Someone asked, “How can all the people under Heaven become benevolent and kind?” The Dao of Heaven gives rise to De, and De in turn gives rise to benevolence. A ruler takes as his teacher someone who has attained the Dao and models himself on the Dao. When the ruler follows the Dao, his ministers can possess De; when the people then model themselves on the ministers, the ministers’ De makes the people benevolent and kind. Government orders flow from above to below: those below model themselves on those above, while those above model themselves on Heaven. With each level passing this influence on and shaping the next, how could the people fail to become benevolent and kind? The sage kings of antiquity took as their teachers people who understood the Great Dao in order to guide and transform those below them.

A superior ruler governs the state like Heaven; a middling ruler governs it like Earth; an inferior ruler governs it like a human being. To govern like Heaven is to go against neither Heaven’s will nor the Great Dao, which is one’s father. To govern like Earth is to go against neither Earth’s will nor the Way of Earth, which is one’s mother. To govern like a human being is to go against neither human nature nor the pursuit of the way of balance and harmony.

When sages see that all things can grow, they understand that this comes from honoring the Dao. When they see that all things can be nourished, they understand that this embodies true De. When they see that all things can reach fulfillment, they understand that this embodies true benevolence. Those who understand the Great Dao hold only the thought of bringing life to and nurturing all things. Those who understand De hold only the thought of caring for all things. Those who understand benevolence hold only the thought of giving. Without these three guiding principles of Dao, De, and benevolence, one cannot be called a ruler of an age of great peace.

The celestial officials of Heaven are born from Heaven and receive the primordial Qi bestowed by Heaven—the original vital energy of the beginning of Heaven and Earth—and come into being without form. They know, understand, and see everything. In accordance with the natural primordial Qi, they share the same duties and act together to carry out the Way of Heaven. They are often in the Hall of the Boundless Ultimate, the heavenly palace symbolizing the highest and most boundless realm, where they handle documents and affairs together with Heaven. Each has their own duties, above and below, and so they can discern which things are able to grow. They then bring these things down to Earth so they may come to fulfillment, and all things are nourished and flourish.

The celestial officials of Heaven are honored by Heaven and revered by the gods, just like an emperor’s crown prince. Who would dare fail to respect them? The Heavenly Lord, who governs the celestial realm, receives the Qi bestowed by Heaven and is therefore honored as supreme above all. Who, then, would dare disobey his commands and teachings?

Question: When the ruler of Great Peace flourishes in the way of governing the state, his virtue is second only to Heaven. If he obtains the Heavenly Book and puts it into practice, spreading its teachings throughout the world, he can ensure that no injustice remains anywhere. As for the greatest spirit, none surpasses Heaven and Earth; as for the brightest things, none surpass the sun and moon. A ruler is supremely honored: when he issues commands and puts his teachings into effect, who would fail to obey?

Question: When the ruler of Great Peace flourishes in the way of governing the state, his virtue is second only to Heaven. If he obtains the Heavenly Book and puts it into practice, spreading its teachings throughout the world, he can ensure that no injustice remains anywhere. Though Heaven and Earth and the sun and moon are great, each is brought to completion through the combined efforts of two sides. Heaven and Earth each contribute half their strength and unite in purpose to give life to the myriad things. Day and night each contribute half their strength to make a day; spring, summer, autumn, and winter each contribute half their strength to make a year. The moon first appears in the west, gradually grows full and moves eastward; on the fifteenth day it is called “Yang.” After the fifteenth day it gradually wanes and is called “Yin.” Yin and Yang each contribute half their strength to make a month. Men and women each contribute half their strength and unite in purpose to form a family.

The principle governing the movement of Heaven and Earth is the mutual cooperation of Yin and Yang: each side contributes half its strength, and together they accomplish something. Therefore, ruler and ministers must also unite in purpose and work together, each doing their part and planning in concert, if they are to realize a government of Great Peace.

Question: People today may write many texts and claim that they contain everything, yet disasters and bandits continue to appear, even increasing in number. People are often anxious and distressed, and dread especially the inauspicious days. Officials and common people alike try to find ways to help, yet still cannot dispel calamities; troubles that have been brought under control arise again. I can now remedy these shortcomings for good, so that calamities will no longer occur.

Since the Heavenly Covenant documents—texts believed to come from Heaven’s mandate—first appeared in ancient times, have the documents composed by worthy people and sages all been the same as this book? They differ from one another. Thus Heaven’s mandate sends a teacher into the world to remove wicked ways, protect the people and subjects, and spread the light of its beneficence in every direction. Those near and far respond, and its blessings extend even to plants and trees. This is precisely to open people’s hearts; these books, too, each differ from the others.

Question: The important Daoist methods of both ancient and modern times all say that by guarding the One, a person can survive for a long time and resist aging. When people understand how to guard the One, they call it the Way of the Limitless. “One body” refers to the human body; body and spirit should ordinarily remain joined. The physical form governs death, while the spirit governs life. Their union brings good fortune; their separation brings misfortune. Without spirit, a person dies; with spirit, a person can live. When spirit and body remain joined, this is called guarding the One, and it allows life to endure.

People often worry that their spirit will become scattered and fail to gather within the body, instead wandering in all directions with their thoughts. So the sages taught people to guard the One: to keep hold of themselves and prevent the spirit from dispersing. With sustained, focused attention, the spirit will naturally return and accord with the body, and all illnesses will disappear. This is the way to live long and preserve one’s vitality.

Yang Qi governs guarding the One; Yin Qi governs guarding the Two, which is why Yin Qi is called “killing.” Day belongs to Yang, and a person’s hun usually remains joined with the body. Night belongs to Yin; when the hun contends with the shen and becomes active, dreams arise. When spirit leaves the physical form and divides into two, this may ultimately lead to death. If the spirit is entirely lost and only the physical form remains, then the One has truly returned to unity. At birth, a person’s spirit is originally complete. If one can guard the spirit and keep it from being lost, one can transcend the ordinary world, endure for a long time, become an example to others, behold an age of great peace, and receive the protection of the spirits.

This concludes juan nine, the Ren section, of Collected Excerpts from the Scripture of Great Peace.

Juan ten, the Gui section, of Collected Excerpts from the Scripture of Great Peace.

The first section is called The Book of the Way of the Spirits, the second The Text on Examining Affairs, and the third Records on Casting Off Vanity. Together, they are called “The Way of Great Harmony.” “Great” means expansive; it symbolizes Heaven. Heaven covers and nurtures the myriad things, and its function is supreme. “Even” symbolizes Earth. The broad, level Earth is able to nurture the myriad things. “Classic” means an enduring standard.

The sun, moon, and five planets—Metal, Wood, Water, Fire, and Earth—are Heaven’s regular patterns of motion. High mountains, great rivers, and ranges of hills are Earth’s enduring features. When Heaven and Earth lose their proper order, the myriad things suffer calamity. The ruler should model himself above on august Heaven and below on Earth, taking guidance from the patterns of Heaven and Earth’s movements, the stars, the mountains, and the rivers. By nurturing the myriad things in this way, he follows what is called “The Way of Great Harmony.”

Divine beings, perfected beings, sages, and worthy people should each judge for themselves whether an action is right or wrong, fitting or unfitting. In ancient times, divine beings could personally discern right from wrong and gain from loss. When something happened, its outcome became clear at once. It was not vague or obscure, but plain to see. The way of the spirits is vast; when it exerts its influence on a person’s body and mind, and the heart is set straight, nothing can remain hidden. Goodness comes to light, while evil sinks into concealment. This is a way to foresee good fortune and misfortune for oneself, like looking in a mirror.

At such a time, the wise should settle themselves, for an opportunity will not come again, and things will not repeatedly unfold in exactly the same way. If one can seize the moment, one can let De flourish alone and extend its benefits far and wide. When events have come to light and their signs have appeared, one should treat them with care: do not resist or reject them, but treasure them as a precious mirror that makes things clear. This may be called understanding the intent of Heaven and Earth.

When the time is right, things each find their proper place and the way of the spirits descends. The worthy offer counsel, people of good fortune arrive, and the wicked cease to appear. A clear and orderly state of affairs emerges; people in all four directions rejoice, and those who have lived in seclusion come forth. In this way one can follow Heaven’s intent and master the means of governing the world, so that evil does not arise and all things proceed naturally. Perfected beings come to assist, auspicious signs appear throughout the realm, and people from every quarter come to serve according to their responsibilities. Disorder then fades away.

These signs arise from within the human heart and emerge in the breast, swift and clear as a flash of lightning and a clap of thunder. Auspicious outcomes reveal themselves in the heart; as thoughts come and go, they can spread throughout the world in an instant. A person’s wishes can move august Heaven and bring changes in Yin-Yang. Words spoken with utmost sincerity can also reach Heaven—this is what is meant by that saying. Thoughts can lead to uprightness or summon evil; both arise from a person’s intent. When intent is like this, it can move Heaven and Earth, harmonize Yin-Yang, and bring the myriad things into accord. Inwardly, one can cultivate oneself; outwardly, one can establish a name. Wisdom and folly alike arise from this. Thus the worthy know how to guide their thoughts, and rarely go wrong in their affairs.

When someone has done wrong in their heart, why does their face turn red? It is because the heart governs the Five Organs, like a ruler. A ruler presides over the right way; when there is a fault, it is exposed, as if declared to Heaven. Why does a person’s face turn pale when they are startled? It is because the liver governs a person’s emotions. Fear and worry unsettle the person, causing a greenish hue to appear on the face. The various spirits each have their own charge and can resonate with the myriad things. Therefore, people should always be cautious and keep themselves upright, following the way of Heaven and Earth. Then calamities will be less likely to recur.

People acquire much knowledge of external matters but little inner cultivation. External affairs increase day by day, while inner concerns decline. As a result, illness grows more common, and a taste for superficial display flourishes. “Superficial” means valuing appearances alone; “ornate” means attending only to minor details.

The Way of Heaven gradually drifts from what is right and falls into deviance, from which it cannot return by itself. Books of the divine Way should take fundamentals as their chief concern, accord with Yin-Yang, and communicate with the spirits. Documents that verify principles can examine how things differ and resemble one another, leaving no doubts or errors unaddressed. Writings that record only superficial display have already departed from the roots. Once passed among the people, they become jumbled and corrupted; they cannot serve as a constant rule, but may be recorded occasionally for reference.

Those who hold to the roots govern affairs as if aided by the spirits. Those who hold to the middle level have less disorder, yet still feel troubled. Those who cling only to details are left in darkness. Thus, the wise hold to the roots and remain cautious about the middle level, never daring to chase after details.

Those who can uphold the roots without slackening will find good deeds arriving in every sphere. They should not reject or push them away, but gather them into precious books, so that they remain unchanged from generation to generation. If people do good through their own efforts, how could they fall into hardship? Can deviant customs and outside incursions be driven back? Can warfare cease? Can punishments such as flogging and strangulation be brought to an end? Can the four quarters be at peace, the roads be open, and the ruler be wise?

This is what is called the “divine strategy,” a plan for governing revealed by the spirits. If a great person follows it, the four quarters can be set in motion; if someone of middling ability follows it, worthy ministers can be brought forth; even ordinary people who follow it can avoid harming one another. Its words are concise and its rules clear. Can the divine writings used in divination be put into practice? If they cannot be upheld, one must be cautious and must not use them to harm others or to imprison and persecute those deemed wicked.

This is a method for regulating the body and warding off harmful influences by aligning oneself with the Qi of the seasons and the Five Phases (Wood, Fire, Earth, Metal, Water). In practice, one should keep one’s inner and outer thoughts upright and follow the course of the seasonal divisions, bringing Yin-Yang into harmony. The scripture also describes this practice as restraining ghosts and spirits, so that they do not act recklessly and harm people.

From after the Beginning of Winter until before the Beginning of Spring, Greater Yin Qi—the Yin Qi that governs winter—is strong, while Lesser Yang Qi—the newly arising Yang Qi—is weak. The scripture says one may withdraw to a quiet place and concentrate the mind, visualizing the relevant divine officials dressed in black. Continue for forty-five days, or at most ninety, in hopes of sharpening the hearing and sight.

At the Beginning of Spring, benevolence flourishes and Lesser Yang Qi takes charge. The Qi of the Five Phases shifts to the east, where Wood Qi rises. At this time Wood Qi is still weak, symbolizing benevolence and harmony; the divine officials wear blue. Visualize them in seclusion for forty-five days, or at most ninety. The scripture says this can lessen illness and help a person sustain a benevolent heart over time. Before the Spring Equinox, Lesser Yang Qi is strong while Greater Yang Qi—here meaning Yang Qi—is somewhat weak, and can be used to strengthen Lesser Yang. The scripture says that if one visualizes with full concentration and without doubt, harmful spirits will submit.

At the Beginning of Summer, the virtue of Fire flourishes, the Qi of the Five Phases shifts to the south, and Greater Yang Qi moves in a balanced state. The scripture says that understanding and visualizing the divine officials can bring sweetness to the mouth. They guard in red clothing, keeping the myriad ghosts at a distance. At the Summer Solstice, Greater Yang Qi reaches its height and returns to balance. Visualizing the corresponding divine officials can then be used to treat all manner of illness.

During Late Summer, the final month of summer, all Qi work together in governance. The Qi of the Five Phases shifts to the southwest and returns to the central palace, the central direction. The divine officials wear yellow. The scripture says that visualization can bring sweetness to the mouth, and that one should visualize for eighteen days during each period of Late Summer.

At the Beginning of Autumn, the virtue of Metal flourishes and the Qi of the Five Phases shifts to the west, where all things ripen and are harvested. The divine officials wear white. Visualize them for forty-five days, or at most ninety; this is said to dispel illness, strengthen the sinews and bones, and prolong life. At the Autumn Equinox, Lesser Yin Qi—the Yin Qi that is gradually growing stronger—is in motion, while Greater Yin Qi is somewhat weak. The scripture says that when illness causes disorder, one should regulate oneself in accordance with the seasonal divisions.

At the Beginning of Winter, the virtue of Water flourishes, the Qi of the Five Phases shifts to the north, and the divine officials wear black. The scripture says that maintaining the visualization for forty-five to ninety days can open and clarify the mind, sharpen the hearing and sight, and dispel all illnesses.

This account describes the Qi of the seasons and the Five Phases: inwardly, it can be used to nourish the body; outwardly, to drive away harmful influences. Through it, Heaven becomes clear and Earth peaceful; Heaven brings forth life and Earth gathers things in, while human beings likewise flourish. One who can follow the seasonal Qi may be called a loyal subject and filial child. This is the Great Way of following Heaven and Earth, Yin-Yang, and the seasons and Five Phases. The scripture concludes that the Dao reveals itself to the benevolent and wise, but does not arise for the foolish and ignorant.

The way to preserve the body and avoid illness and calamity is this: a ten-year-old has within them Shen and Qi equivalent to twenty years’ worth; at twenty, forty years’ worth; at thirty, sixty; at forty, eighty; at fifty, one hundred; at sixty, one hundred and twenty; and at seventy, one hundred and forty. Between the ages of eighty and one hundred and twenty, Shen and Qi gradually run out. They are abundant in youth, then decline and disperse in old age. Here, “Shen” refers to the vital essence of the Five Zang organs, and serves as a basis for observing the body’s inner condition.

Twelve hundred and twenty benevolent spirits act as messengers, coming and going on patrol. The myriad spirits, like ordinary people, all change along with a person’s flourishing or decline. This is a constant principle of Heaven and Earth. If you regard the body as a city and skillfully govern the Shen and Qi within it, quieting body and mind and nurturing the spirit, illness will not invade, life will be prolonged, and divine protection will be granted.

Thus Heaven and Earth make life secure, guard it with Shen and Qi, and bring it to flourishing through the Dao. If a person can remain quiet and clear, preserve the spirit, and keep their thoughts from scattering, harmful forces will find no way in. When true Shen and Qi dwell within the body, a person is often joyful, covets no treasures, engages in no disputes or lawsuits, and pursues no fame or rank. Persist in this for a long time, and you will become attuned to Shen and Qi. The scripture says that Shen is two chi and five cun tall and wears different garments according to the Five Phases and the Five Zang organs. This describes the form of Shen and Qi.

When a ruler is benevolent, the Dao flourishes; when a ruler is gentle, De (Virtue/Power) arises. Even a slight crooked thought in the heart can bring disorder to distant lands. Shen and Qi circulate throughout the body as swiftly as thunder and lightning. One should promptly gather the mind and turn inward to examine oneself, so that illness may heal on its own and one may care for oneself.

A life of one hundred and twenty years is called a full lifespan; eighty years, a middle lifespan; and sixty years, a lesser lifespan. In the scripture’s view, anyone who dies after exceeding these ages has still died prematurely. This is because Shen and Qi have wandered outside the body, allowing illness to enter through the opening. Remembering life’s roots and setting one’s conduct right can bring people to love one another. The ancients sought longevity without straying from the proper way. Heaven and Earth follow constant patterns and cannot depart from their roots. If you wish for lasting peace, you should carefully hold fast to the root of this Great Dao. Therefore, a diagram was made to pass this teaching on to later generations.

Since receiving life, people have passed through ages beyond reckoning. Yin and Yang are transmitted from one generation to the next, and kindred follow kindred; people beget one another, and generations continue without end. Flourishing and decline alternate, with high and low in balance: in times of flourishing, one is a ruler; in decline, one is a commoner. In times of flourishing, one attains the Dao; in decline, one is subjected to punishment.

The foremost duty of filial piety is to preserve one’s own body, for it carries the bloodline of one’s ancestors. To make a name that endures in later generations is also to treat the people with goodness and care. Heaven and Earth cherish such a person, the Five Phases aid them, the four seasons bring them good fortune, rulers of successive generations employ them, the people love them, ghosts and spirits protect them, and the spirits of the Five Zang organs remain within them. A person receives life by chance, yet may now lose it. After departing from this sacred body, they will turn to dust. Transformation has no fixed course; in the end, one becomes part of the myriad things once more.

By discerning the human body and temperament, misguided thoughts will naturally fade away. This is how one purifies body and mind and cultivates the Dao. The Dao gives life and nourishment to people. Human beings are originally composed of Jing and Qi, and all possess Shen. The word “person” is merely a temporary name for the form one borrows. The foolish do not know how to restore their Shen and Qi to wholeness, and so they lose the Dao. Those who can restore their Shen and Qi to wholeness can live out their allotted years; some may even extend their lives. Such people have exceptional natural endowments.

Those who wish to dispel calamities may cultivate in this way: set aside a quiet room, shut its doors and windows firmly, and do not let others enter freely. Go in each day and try to practice stillness. If your mind and spirit are unfocused and cannot settle, come out; do not force it. Repeat the practice, and as you gradually become more skilled, you will be able to settle. When you become so settled that you no longer wish to leave, speak, look at food and drink, or hear other people’s voices, you will have entered a deeper state of stillness.

Close your eyes, gather your mind and spirit, and keep up the practice as you quietly observe your own form and appearance, as if seeing them reflected in a mirror or in clear water. This counts as an initial accomplishment. At this level, there is no need for a whip to enforce order, nor for weapons to inspire awe; all things seem to settle of their own accord. Is this not wondrous? This is the way to enter the realm of Shen. Holding to “three” is not as good as holding to “two”; holding to “two” is not as good as holding to “one.” Reflect deeply on these words, and you will grasp the mysteries of the Great Dao.

Methods for communicating with Shen and dispelling calamities in the world: When Heaven gives life to people, it has already endowed them with what they need to accomplish all things. People are born after ten months in the womb. Like all things, they pass through a process from beginning to end, and so they can dispel calamities and reach the right path. Holding to “three” is not as good as holding to “two”; holding to “two” is not as good as holding to “one.” Reflect deeply on these words, and you will grasp the mysteries of the Great Dao.