《上方钧天演范真经》

Toward those above oneself, one should be loyal, reverently filial, and respectful; toward those below, compassionate and modest. Whether employing others or setting them aside, one should be gentle and generous; whether active in the world or dwelling in seclusion, one should uphold humaneness and righteousness. Toward those who precede oneself, one should be understanding; toward what lies beyond oneself, one should discern and see clearly. Facing the myriad things, one should treat them in a helpful and well-intentioned way; in handling affairs both inner and outer, one should hold to balance and uprightness and embody De (Virtue/Power). If one can continue in this way, one draws near to the Dao (the Way) and can accord with the Great Dao.

Middle Portion of the Chapter “Embodying the Dao, Nourishing Shen (spirit), and Supreme De”

Whatever has a form that can be seen is not true reality. The original spirit—the fundamental spirit innate to a human being—is the true Shen. When Shen is in a state of sagely clarity, it abides in a realm of brightness, purity, awakening, stillness, and wisdom; when Shen sinks into dull obscurity, it is ruled by emotions such as fear, anger, joy, anxious thought, and sorrow. If one can break attachment to tangible appearances and bring the original spirit to sagely clarity, one may approach the way of long life and lasting vision.

Latter Portion of the Chapter “The Two Aspects Made Bright and Clear, and Principles and Methods”

A spirit without the original spirit is not the true spirit and can only be called a ghost. When the True—here referring to true nature and true Jing (essence)—assists the original spirit and embraces yang Qi (vital energy), it is called an immortal. The True is the quintessence of Primordial Unity (the source) and can be skillfully employed for Shen; Shen is the root of the Primordial Beginning (the origin of the myriad things) and is made complete by means of true Jing. How profound! If one can let go of the delusive dream of the realm of contrived action and return to the body and mind of the original aspect (the aspect of the source), one can obtain a numinous light beyond all measure and become a sage.

The Perfected Person of Purple Clarity composed a verse:

The root of the Dao takes Wuwei (non-action) as its guiding principle, and awakening must come from cultivation within the heart. The mind is open and expansive, bright as the clear River of Heaven, and every hardship and obstacle should be cast aside. True Jing assists the soul of the Primordial Beginning, and refined beauty gathers in an empty brightness like the glow of roseate clouds. When Shen lodges in the foundation of “having interval” (that which has distinction and separation), one can gain the efficacy of “without interval” (that which is without distinction or obstruction).