《太平經鈔》Vol. 8

This scripture primarily discusses methods for nurturing life through dietary regulation, and how this approach to health cultivation offers insights for governing a nation.

Regarding the practice of "being satiated without eating," the text explains that achieving a state where one can sustain life without consuming food for extended periods requires gradual progression. First, one must master daoyin (a health-preserving exercise combining breathing techniques) in coordination with fuqi (absorbing the primordial Qi of heaven and earth through specific breathing methods) and herbal supplements. In the initial three days, one may experience hunger; by the seventh day, the sensation of hunger diminishes; after ten days, preliminary results become apparent, allowing practitioners to experience the transformative state of "dying to be reborn."

After practicing qi absorption and herbal supplementation, if one still consumes physical food, hard-to-digest substances should be limited to once daily, while liquid nourishment may be taken in small amounts. After persisting for a hundred days, one can approach a near-fasting state called the "Way of Inexhaustibility." This health preservation method benefits not only individuals but also assists the state in nourishing its people and supports heaven and earth in transforming all things. However, moderation is crucial—complete abstinence or excessive eating both prove harmful, leading to digestive blockages.

The scripture details dietary principles: one meal is proper, two constitute excess, three harm the body, four cause abdominal distension, five induce intense hunger pangs, and six bring forth manifold illnesses. Maintaining dietary restraint for a thousand days completely restores intestinal function, eliminates disease, improves complexion, and removes all restrictions. Ancient Daoist adepts who achieved longevity all followed this method.

This health-preserving principle applies equally to state governance: rulers and subjects each maintain their proper stations, the wealthy preserve their resources, and the poor sustain their livelihoods. Gentlemen practicing this method navigate both prosperous and lean years with equanimity. The text warns that humans actually possess "three lifelines" (referring to the three daily meals sustaining life), though most remain unaware: skipping breakfast damages one lifeline, missing lunch harms two, and foregoing dinner destroys all three. Three consecutive days without food exhausts all nine lifelines (three per day). Starvation breeds wickedness, while adherence to this health-preserving Way ensures smooth affairs—profiting in abundant years and protecting people during famines.

Finally, the text observes that all things between heaven and earth possess spiritual essence, with celestial movements of sun, moon and stars revealing human fortunes. The cosmos operates by inherent patterns—through the liujia (sexagenary calendar), Five Phases, and seasonal nodes—allowing prediction of future events and preemptive action before decline manifests. When ministers perceive signs of their sovereign's decline and take timely corrective measures to restore prosperity, this constitutes great merit. But knowingly witnessing decline without intervention, or worse, slandering instead of rescuing—this represents grave transgression.

This scripture primarily discusses how subjects and children should fulfill their duties of loyalty and filial piety, enumerating ten types of transgressions involving failure to provide aid when one should, along with corresponding merit standards.

As subjects, if they are aware of their ruler's faults yet fail to remonstrate, allowing disasters to unfold, this constitutes a grave offense. Conversely, foreseeing calamities and helping the ruler avert them counts as great merit. For instance, knowing the ruler is young and inexperienced yet failing to assist, or recognizing the ruler's advanced age but neglecting to seek life-extending methods—both are crimes of disloyalty.

For children, similar expectations apply to their treatment of parents. Knowing one's parents are ill demands full efforts to heal them; recognizing their aging requires seeking skilled physicians and miraculous remedies—this is true filial piety. If parents face hardship while the child indulges in personal pleasures, such behavior is no different from that of beasts and utterly unworthy of being called a filial child. The text particularly emphasizes that those who abandon their parents in life-or-death crises to pursue enjoyment are indistinguishable from wild animals.

Finally, it mentions that sages manifest in the world precisely to teach people to do good and cease evil, thereby dispelling cosmic calamities and ensuring the harmonious movement of the sun, moon, and stars. These celestial documents have now descended to help humanity resolve disasters and guide them toward virtue. Thus, perfected individuals (those accomplished in Daoist cultivation) must understand these principles and instruct others.

This passage reflects the Daoist integration of loyalty-filiality ethics with karmic retribution, framing these virtues not merely as moral demands but as vital to maintaining cosmic order. Disloyalty and unfilial conduct invite celestial punishment, while benevolent aid accumulates merit.

This scripture teaches that Heaven instructs humanity through sacred texts, admonishing rulers to open channels for discourse and never conceal the truth. Now that Heaven and Earth have entered a new cyclical epoch, all calamities should cease—no more famine or suffering. Therefore, people must be taught to gather and refine the essence of ancient and modern texts, compiling them into the most perfected scripture (the Dongji Jing, or Scripture of the Ultimate Cavern). Once these truths are established, they cannot be altered; even sages cannot surpass them.

Writing is the language that connects the Yin-Yang forces of Heaven and Earth, used to instruct rulers and worthies, urging them to govern diligently and realize an era of Great Peace. What is called "preserving the truth" refers to enlightened rulers engraving the Dao's principles in their hearts to govern the world and nurture all beings. Just as Heaven-born treasures like pearls and jade are cherished by emperors while crude objects are discarded by the masses, those who perform good deeds will likewise receive Heaven's favor and imperial recognition.

Now, from the boundless heights of the Wuji (Ultimate Non-Being) heavens to the unfathomable depths of the Wuji earth, the infinitely expanding cosmos operates according to the laws of the "Three Daos" (likely referring to the Three Powers: Heaven, Earth, and Humanity). When the Qi of these Three Powers harmoniously converges—each occupying its proper place—the era of Great Peace will arrive. Then Heaven rejoices, emperors attain longevity, divine beings offer protection, righteous Qi flourishes, Dao and De prevail, wickedness retreats, virtuous ministers govern, the Five Phases harmonize, and the four seasons follow their proper course.

The foundation of governance lies in observing human affairs—the mutual resonance between people and spirits, each maintaining their proper stations. Every locality (from villages to counties) manifests concrete signs of virtue and vice, preferences and sufferings, which must be discerned with utmost clarity. Thus, a collective deliberation system must be established where worthies and commoners jointly discuss governance. Every province and county should install suggestion boxes (the "sealed containers" or gui han) for citizens to submit frank opinions according to their abilities. Local officials compile these reports for the imperial court, allowing the Son of Heaven to understand popular sentiment and resolve issues through collective consultation. This attracts the Qi of Great Peace, bringing blessings to the nation, stability to the people, and proper fulfillment to all things.

The text particularly emphasizes that both celestial Dao and human affairs have their proper rhythms—just as Heaven's movements alternate between swiftness and slowness, governance too must understand the art of pacing.

The natural phenomena of wind, rain, thunder, and lightning never delay—they always arrive punctually. When urgent matters arise in human affairs, one should act with similar swiftness. The movement of Heaven's Dao follows its own principles, and when human affairs are handled promptly, Heaven responds accordingly. Swiftly completed matters are recorded, with rewards or punishments meted out based on performance; delayed matters are judged by the standard where eight days in Heaven equal one year on Earth.

The laws of Yin-Yang operate in this manner, and human laws should follow suit. Within each person's abdomen resides the "Son of Heaven" (referring to the Qi of the five organs), with each of the five Qi having its own dominance. Heaven possesses the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), and Earth has its five directional positions, with one Qi governing their operation. This governing Qi is the heart—the ruler of the five organs, the root of the Shen (spirit), and the supreme master of the body. The heart naturally inclines toward goodness; if it is not content, it gives rise to delusions and evil thoughts.

If one can maintain virtuous thoughts, remain tranquil and self-contained, refrain from external cravings, and keep the inner self upright, they may meet the "sovereign" (the heart-ruler) within their abdomen—this is the state of "illuminating the heart and seeing one's true nature." Those who can connect with their heart-ruler act with reason and enjoy extended lifespans; those who cannot are obscured by evil Qi, leading to mistakes in their actions and even premature death.

Now, the abundant virtue of the sun shines upon Heaven and Earth, illuminating all directions without bounds. The true Shen and true Jing (essence) between Heaven and Earth will radiate their light, assisting the ruler in governing the world and ushering in an era of great peace. In such circumstances, virtuous people naturally attain longevity, all things cease to perish prematurely, evil spirits vanish entirely, and the world will no longer harbor those who are tyrannical or afflicted by illness.

All things between Heaven and Earth possess their own spiritual essence: true matters have true Shen, evil matters have evil Shen, virtuous deeds carry virtuous spirit, and wicked deeds bear wicked spirit. Families that accumulate evil Qi will eventually invite calamity, while those who accumulate the true Dao will transcend worldly suffering. Thus, truth and falsehood each attract corresponding spiritual forces—Heaven has its fortunes and misfortunes, and so does Earth, all following this principle.

Just as the Three Sovereigns and Five Emperors each had their successors, and the Three Kings and Five Hegemons each had their lineages, all things in the world are categorized by kind. In prosperous times, the spirit soars high; in times of decline, the spirit sinks low—this is the natural order.

This passage elucidates the interconnected web of kinship relationships that permeates all existence between heaven and earth. From the primordial division of Yin-Yang (cosmic formation) to the present day, the alternation of day and night, the transformation between poverty and wealth, and the interdependence of petty men and noble gentlemen—all these follow the natural laws of the cosmos.

All things may appear similar yet differ in essence. Heaven operates through its natural patterns: the sexagenary cycle (six jia), the four seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), hardness and softness, feminine and masculine, and the ordering of months (Meng, Zhong, Ji). These interact like kindred siblings in perfect coordination. Humanity should align with these rhythms, using virtues like humaneness, righteousness, propriety, wisdom, civil and martial excellence to educate the world, allowing these virtues to reinforce one another like brothers in harmony.

When an individual comprehends the Dao (the fundamental cosmic principle), all fellow cultivators will resonate with them spiritually, dwelling together like one family without mutual harm. Should rulers embody this Dao, the world flourishes in prosperity; when officials and commoners adhere to it, society achieves orderly governance. For the Dao naturally attracts and verifies itself through kindred manifestations.

Similarly, those of lofty De (Virtue) attract other virtuous individuals—the humane draw the humane, the righteous gather the righteous. Governing through humaneness makes the world compassionate; conducting affairs through righteousness may bring bittersweet experiences, yet ultimately establishes just kinship bonds. The same applies to ritual propriety—those who observe rites naturally recognize kindred spirits in others.

This demonstrates the cosmic principle of like attracting like and shared Qi resonating together. When people follow the upright Dao, they naturally attract more like-minded individuals, ultimately realizing the ideal state of Great Harmony in the world.

This scripture reveals the harms of excessive formalism through analyzing the chain reactions caused by four social phenomena: "refinement" (cultural formalities), "martiality" (violent conflict), "sophistry" (empty rhetoric), and "legalism" (harsh punishments).

Regarding "refinement" (繁文缛节): When society overemphasizes ritual formalities, people become exhausted by ceremonial obligations. Though rulers promote these rituals to strengthen bonds, they instead create burdens. Officials and commoners drown in trivialities—the strong grow weary, the weak suffer physically. While surface appearances suggest familial harmony, these empty formalities actually breed mutual demands and intimidation, ultimately shortening lifespans.

Regarding "martiality" (武力斗争): When society glorifies martial prowess, aggressive individuals gather like storms. Their weapons glint ominously, eyes burning with desire and rage. Such violent contests prioritize victory over life itself. If gentlemen govern through force, rule becomes increasingly tyrannical; when officials and citizens emulate this, mutual slaughter ensues, eradicating all goodwill from the world.

Regarding "sophistry" (诡辩空谈): When clever debate prevails, silver-tongued speakers echo endlessly. A single statement spawns hundreds of retorts, yet all this verbal sparring lacks substance. Should rulers value such empty talk, governance becomes chaotic—edicts contradict, leaving the people directionless.

Regarding "legalism" (严刑峻法): When laws grow excessively harsh, enforcers multiply like locusts. Punishing every minor offense ensures all—from youth to old age—become offenders. Governed this way, nine in ten meet untimely deaths.

Through these four extremes, the scripture warns: obsessive refinement, glorified violence, hollow rhetoric, and draconian laws all distort social relations, ultimately harming the people. Such extreme measures appear to solve problems but instead spawn similar issues, creating vicious cycles.

When social chaos becomes uncontrollable, we can observe the principles of harmony among family members. The root of governing disorder and the foundation of peace all lie within nine fundamental truths. The celestial deities have proclaimed: those who delight in doing good shall receive the support of Dao Qi (cosmic positive energy) between heaven and earth; those who value virtue shall be aided by De Qi; those who practice benevolence shall be granted Ren Qi by heaven; those who uphold righteousness shall receive Yi Qi from above; those who observe rites shall naturally be accompanied by Li Qi; those who appreciate refinement shall manifest Wen Qi; those skilled in debate shall be assisted by Bian Qi; and those who abide by laws shall be protected by legal Qi. All things in heaven and earth operate according to their inherent patterns, and so do the spirits. When heaven wishes to aid someone, the deities will draw near. By deeply contemplating these essential principles, the Qi of Great Peace will swiftly descend.

Someone asked: Why is it easy to do good, yet also easy to do evil? In truth, when Yang Qi reaches its zenith, it manifests as goodness, while Yin Qi at its extreme manifests as wickedness. The pinnacle of Yang Qi can lead to immortality, whereas the extreme of Yin Qi harms all things—this is the ultimate expression of Yin and Yang. Nowadays, many commoners fail to wholeheartedly care for their parents, instead pursuing all manner of esoteric arts, causing their parents to die in sorrow. Others teach their parents to chase lavish clothing, fine food, music, and revelry—these are acts of great impiety. How could heaven possibly bless them?

The celestial records correspond to the human world, and even the heavens have laws and institutions. The immortals of heaven do not collude in wickedness, for they understand the principles of the Great Dao—and so it should be among mortals. Since ancient times, there have always been treacherous ministers who deceive rulers with sweet words, bringing them grief yet still securing official positions. These individuals contribute nothing to heaven and earth yet enjoy official salaries—heaven despises them, and earth rejects them. The celestial realm calls such behavior "disrupting order." Now, the righteous Qi of heaven descends to purge them, yet there is concern that they may continue to disrupt the natural order.

Today, people are ignorant and often obtain office through deception. But disasters sent by heaven do not vanish because of deceit, nor can they be dispelled by trickery. Truth and falsehood, right and wrong—heaven sees all clearly. When the ancients applied the true Dao, calamities were entirely eradicated. This is proof that the genuine Dao aligns with celestial law—there is no room for doubt. No need for excessive words—the results manifest naturally. If something is applied without effect, it is clearly false Dao—this, too, is self-evident. The laws of heaven do not value eloquent speech—they judge by tangible results. Just as one may sit facing the sun or moon and receive light, how then can we discern truth from falsehood? The answer lies in the outcome.

This scripture primarily elucidates the patterns of Heaven and Earth's Yin-Yang movement, and how following these principles can lead to an era of Great Peace (Taiping).

Just as sitting facing the sun brings warmth and facing the moon brings coolness, the words of this classic contain similar principles of Yin-Yang. The Dao of Heaven teaches us: when our eyes are open, we attend to visible matters; when closed, we regulate the formless spirit (Shen). When awake, we govern the body; in stillness, we nurture the heart-mind. In this way, Yin and Yang harmonize, and the myriad things maintain their proper order. Human affairs on Earth must likewise follow this "Ultimate Imperial Balance" (Dongji Huangping)—the most fundamental law of equilibrium.

The divine spirits of Heaven and Earth convey truth through sacred texts, which sages and worthies record as scriptures. By practicing what these holy words teach, accumulated effort over years can establish a harmonious world and eliminate calamities. If rulers apply these principles, they can bring peace to the realm, prolong their own lives, attain the Dao and immortality, and ensure their descendants flourish endlessly. When the world declines, these teachings can restore its vitality.

Following these divine instructions allows the six directions (heaven, earth, and the four cardinal points) and all regions near and far to flow unobstructed, with Yin and Yang coexisting harmoniously. Winds and rains arrive in their proper seasons; thunder and lightning cease their violence. The sun and moon shine brighter, stars move in orderly courses, and the Five Phases (Wood, Fire, Earth, Metal, Water) each hold their rightful positions. These are the profound effects brought by sacred teachings.

Celestial phenomena—the Three Lights (sun, moon, stars), clouds, thunder, and lightning—all embody the natural primordial Qi and the laws of Yin-Yang, resonating with the truths revealed in this scripture. If every region remembers and practices these teachings according to its circumstances, the Great Peace will be realized. The text repeatedly emphasizes: "Record my words and practice them, and peace will surely come," underscoring the vital importance of applying these instructions.

This scripture repeatedly emphasizes a core principle: by following the teachings of the Taiping Jing (Scripture of Great Peace), the world can attain a state of universal harmony. Using parallel constructions, the text enumerates the diverse phenomena between heaven and earth—winds and rains, clouds and mists, humans and crawling creatures, plants and trees, hills and mountains, rivers and streams, and the subterranean realms—all of which, despite their distinct characteristics, adhere to the natural movements of primordial Qi (the fundamental energy constituting all things) and the interplay of Yin-Yang (the two complementary forces of existence).

The scripture reveals how these natural phenomena resonate with the principles of the Taiping Jing. When people across different regions remember and practice its teachings according to their local customs, the Great Peace can be realized. It specifically references key Daoist concepts like the Five Phases (Wood, Fire, Earth, Metal, Water), the four seasons, and the sexagenary cycle (the celestial stems and earthly branches), illustrating that despite their manifold transformations, harmonious operation is achieved through alignment with primordial Qi and Yin-Yang patterns.

This philosophy embodies the Daoist tenet of "the Dao models itself on nature" (daofa ziran), proposing that human society should emulate nature's rhythms—maintaining diversity while abiding by fundamental laws. The recurring phrase "each follows its own customs" (ge cong qi su) clarifies that universal harmony arises not through enforced uniformity, but through collective adherence to heavenly principles while honoring differences.

The Dao of Yin-Yang resembles my scriptures. When all regions record and practice my teachings according to their local customs, great peace will prevail under heaven. Though the eight directions have different traditions, all follow the natural patterns of primordial Qi and Yin-Yang. By adhering to the principles of good and evil recorded in my texts, an era of Great Peace can be realized. But if fundamental laws are disregarded in teaching, great chaos will ensue.

The heavens commanded me to compose these scriptures in their entirety to heal the ailments of heaven and earth's Yin-Yang, rulers and commoners, and all creatures. All sufferings plaguing people and myriad beings must be eradicated. Therefore, I teach you to apply infinite principles, compiling sacred texts from ancient sages and contemporary wise men alongside common sayings. After thorough verification, all afflictions between heaven and earth can be cured. Thus rulers may prolong their years, governing effortlessly with folded sleeves, free from worries.

Heaven embodies supreme Yang, earth embodies supreme Yin, while humans dwell at the center between them—as do all things. Heaven's essential Qi (Jingqi) constantly descends, earth's essential Qi perpetually ascends, and these two energies converge at the center. Humans preside over this central harmony, where the two Qi continuously interact and combine to generate all beings. All things receive form and nature through these two energies—without them, nothing could exist. Thus all life depends on their fusion within physical forms. Hence, heaven and earth know both good deeds and evil acts. The truly virtuous sages of antiquity, understanding celestial will in their hearts, maintained unwavering integrity in doing good.

The heavens reveal: Those who delight shall continue delighting; the kind shall remain kind; the wicked shall persist in wickedness; the joyful shall stay joyful; the obedient shall keep obeying; the sincere shall abide in sincerity; those walking the Dao shall proceed along it; the contented shall remain content. The celestial deities respond accordingly to all such conduct. Similarly, the hypocritical shall continue hypocrisy; the cunning shall persist in sophistry; the sycophantic shall remain obsequious; the combative shall keep fighting; the rebellious shall continue rebellion; the cruel shall stay cruel; the depraved shall remain depraved. Heaven and earth's deities respond to all actions accordingly. The pivot of fortune and misfortune lies precisely in the continuation of these behaviors. Ordinary households relying solely on brute force often accumulate selfish desires.

This scripture conveys two main teachings: first, three types of behavior that defy the Dao of Heaven will bring calamity, and second, only by following the heavenly Dao can one receive blessings.

The text first describes three unvirtuous acts that oppose the Dao: when the clever exploit the simple, when the strong bully the weak, and when the young disrespect the elderly. These three behaviors all go against Heaven's will, and thus receive no divine protection. Just as wealth represents the surplus energy between Heaven and Earth, it should flow downward like water through humility—those who remain modest receive greater abundance, while the greedy forfeit Heaven's favor.

The scripture then explains the prevalence of disasters in the human realm. The celestial realm has accumulated excessive "calculations" (a Daoist term referring to Heaven's accounting system for human virtue and vice), because people have violated the three heavenly laws of yin-yang harmony. Originally, Heaven ordained three lifespan benchmarks: the highest at 130 years (yang longevity), the standard at 120 years, and the basic peaceful lifespan at 100 years. But due to humanity's defiance of the Dao, few now reach their destined lifespans.

The text reveals that by practicing goodness according to these teachings, the accumulated celestial "calculations" will descend as blessings—some may attain immortality (dushi, "transcending the worldly"), while others gain extended longevity. Since the separation of Heaven and Earth, rulers' greatest concern has been societal disorder and people losing their fundamental virtue. Implementing these teachings can resolve such concerns.

Finally, the scripture explains why malevolent spirits dare not act during yang qi's dominance. When yang energy flourishes, yin energy necessarily weakens, causing yin-aligned ghosts and demons to refrain from mischief. This restraint comes through "yang essence" (yangjing)—the quintessence of yang qi. Yang essence belongs to the celestial realm, corresponds to the color red, and governs the human heart-mind; yin essence belongs to the earthly realm, while ghosts belong to the human realm. Like the mother-child relationship, yin qi (Earth as mother) and ghost qi (ghosts as children) should coexist harmoniously. When the qi of Great Peace arrives and yang energy prevails, the majestic Dao of Heaven and the luminous presence of deities inspire people to collectively uphold and implement these sacred principles.

The Dao functions to eliminate ghosts and malevolent forces. The principles of divine beings align with those of noble individuals, while the ways of ghosts correspond to petty people. Thus when noble persons follow the path of righteousness, the deities uphold justice; when petty individuals act with deceit and wickedness, ghostly forces foster evil. This demonstrates the principle of like attracting like.

In our current era where the Yang principle flourishes, the calamities of war should naturally dissipate. Fire represents the flourishing of Yang Qi (vital energy), while weapons embody the gathering of Yin Qi. When Yang energy thrives, it naturally dispels the disasters of weaponry—this reflects the natural interaction between Yin and Yang.

Human destiny is determined by celestial arrangement: the highest virtuous individuals receive direct heavenly protection, those of middling virtue receive human assistance, while the lowest must rely solely on tilling land. Accordingly, superior cultivators study heavenly principles to transcend worldly concerns, middling scholars govern people, and lesser scholars manage fields. The highest adepts ride clouds and mists, middling ones travel by carriage, while the lowest must walk. These three types have distinct responsibilities without mutual interference: the transcendent regulate wind and rain, officials govern populations, and laborers manage production—each fulfilling their proper role.

Cultivation of the Dao manifests in different realms: beginners may only perceive minor spirits, representing lesser attainment; intermediate practitioners encounter middling deities; only those comprehending the great Dao behold true divinities. Only upon witnessing true divinities can one transcend life and death. However, practitioners must remain vigilant against evil spirits and malicious ghosts that obstruct cultivation by creating bizarre phenomena to confuse aspirants—discerning truth from falsehood is essential for successful liberation.

Heaven classifies humans into three grades: the highest maintain pure intentions throughout life, earning public admiration and even official honors; middling individuals gain neighborhood affection and local gifts; the lowest, devoid of goodness, resort to theft. This mirrors grain quality: the highest possess hearts of pure Yang, flawless as premium grain; middling types mix good and evil like average crops; the lowest, devoid of virtue, resemble empty husks.

This scripture primarily discusses the importance of sincerity, family relationships, and social governance.

Without grain is like lacking sincerity—those without sincerity are like hollow husks of grain. When superior scholars receive official rewards, they remember the virtue of their ancestors; when average scholars receive help from neighbors, they recall the kindness of their parents; inferior scholars, however, steal from their own households to give to outsiders, like empty husks—outwardly full but betraying their roots. Such behavior invites heavenly punishment.

The scripture emphasizes that when ministers form alliances with outsiders, the state declines; when family members associate with outsiders, the household collapses. Misfortune often arises from the human heart, yet the spirits perceive even distant matters. The essence of the Great Peace (Taiping) lies in this: when state laws are clear and simple, the nation prospers—this is the will of Heaven and a personal treasure. The good should govern the bad, the upright should correct the wicked, and the clear should regulate the turbid. If evil is used to govern goodness instead, great social chaos will ensue.

A ruler must be prudent in selecting ministers, examining whether their virtue aligns with celestial signs. The sun symbolizes the ruler’s virtue, the moon the minister’s virtue. If a minister’s virtue does not correspond to these heavenly patterns, the Great Peace cannot be achieved.

Between Heaven and Earth, there are official lodgings (referring to divine abodes): celestial lodgings house the gods, earthly lodgings house sages, and subterranean lodgings house benevolent spirits and ghosts. To gain Heaven’s power, one must cultivate the true Dao (the Way); to gain Earth’s power, one must practice De (Virtue). Dao and De are the root, while humaneness is the foundation of action.

This scripture discusses the profound influence of De (Virtue/Power), Shenming (divine spirits), and Jing-Qi (essence-energy) on human destiny.

To receive assistance from others, one must practice three eternal principles: humaneness, virtue, and good deeds. Violating these leads to chaos. Disregarding these principles means opposing the Dao of Heaven. Therefore, sages always uphold De (Virtue/Power) and practice benevolence, thereby mastering the operation of all things.

Regarding how the seasonal deities' power assists humans in promoting good and eliminating evil: Contemplating the "Imperial Qi" in the lunar month divisions (Daoist calendrical system) summons great spirits; contemplating "Ministerial Qi" summons middle spirits; while contemplating "Slaughter Qi" summons minor spirits. However, contemplating "Aged Qi" after the lunar month summons decaying entities, "Sickly Qi" summons malevolent ghosts, "Death Qi" summons pure spirits of the dead, and "Destructive Qi" invites ruin, calamity, and misfortune.

Shengqi (vital energy) belongs to Heaven and Yang, corresponding with the Dao of Heaven. The Dao creates all things through divine energy, hence the first six stars of the Big Dipper (key Daoist constellation) govern life; the latter six stars belong to Earth and Yin, as the Dao transforms through death energy into ghosts and omens.

The scripture teaches descendants to remain constantly vigilant and trustworthy, cherishing and protecting their Shen (spirit) and Jing-Qi (essence-energy), preventing them from leaving the body. This practice leads to agelessness and deathlessness. Shen and Jing-Qi move according to human intention without leaving the body. With Shen ever-present, one avoids illness, aging, and encounters with evil. Should Shen dissipate, disease strikes immediately and misfortune inevitably follows.

To remain free from illness, one must carefully guard their Jing-Qi (essence-energy). All phenomena follow natural laws—without spiritual power, nothing can be accomplished. Shenming are but manifestations of the Dao and the inherent nature of Heaven-Earth. Without great spiritual support, even Heaven-Earth cannot preserve itself. Thus the Dao of Heaven-Earth operates through spontaneous spiritual movement—all phenomena, great or small, possess corresponding spiritual power: major phenomena have great spirits, minor ones have small spirits. Only by nourishing their respective spirits can they endure. Spiritual decline brings aging; spiritual extinction brings death—this is nature's immutable law beyond coercion.

The pivot of safety and danger lies entirely in the spirit. The body resembles a house, Qi functions as chariot-horses, while Shen serves as the governing official overseeing rise and fall. A body without Shen is like having fields, dwellings, and city walls without administrators. These administrators (referring to Shen) are the sovereigns of life—as crucial as loyal ministers and filial sons.

To align with the Dao of Heaven, the most fundamental practice is cultivating loyalty and filial piety. When one lacks devotion to their sovereign or fails in filial duty to parents, they betray their own physical form, violate heavenly principles, and forfeit the very foundation of human existence.

Human thoughts attract corresponding "shen spirits" (energies affecting body and mind). Dwelling on virtuous matters summons benevolent spirits, while harboring wicked thoughts invites malevolent energies. These spiritual forces penetrate the human form, circulating with one's mental activities and creating persistent inner disturbances that prove difficult to dispel.

The scripture references the "child within the womb" (referring to the innate primordial Qi within humans), which sustains itself not through material nourishment but by absorbing the natural Qi of heaven and earth through respiration. Practitioners should steadfastly uphold the orthodox path and diligently cultivate through disciplined practice, thereby regenerating this primordial Qi within their bodies. Maintaining an infant-like state of purity and freedom from distracting thoughts allows the primordial Qi to flourish naturally. However, reliance solely on the post-natal Yin-Yang Qi (ordinary human breathing) causes this vital energy to dissipate.

This passage elucidates the foundational principles of Daoist Neidan (internal alchemy) practice: through breath regulation and mental refinement, one returns to the primordial infantile state, allowing the body's Qi to regenerate spontaneously. The "natural Qi" refers to the innate prenatal energy inherent in humans, while "Yin-Yang Qi" denotes the post-natal breath of ordinary people.