《太上老君開天經》

The Scripture of Laozi's Creation of Heaven in Modern Interpretation:

Before the formation of heaven and earth, there existed an indescribable state of primordial chaos. At that time, there was no distinction between above and below, no cardinal directions, no light from sun or moon, no transformations of Yin-Yang, no concept of time or space, nor any moral principles. The entire cosmos resided in a boundless, formless mystical void, where only the Supreme Venerable Lord (Taishang Laojun) dwelled in this profound and solitary emptiness.

From this chaos gradually emerged the "Hongyuan" epoch (the initial stage of cosmic formation), which endured for vast eons. This transitioned into the "Hunyuan" period, lasting another 810,000 years before entering the "Taichu" era. At this point, the Supreme Venerable Lord descended from the void to become the teacher of Taichu. He orally transmitted the Scripture of Creation, a vast and profound classic where each written character could encompass hundreds of miles in scale.

Following Laojun's teachings, the Taichu period began differentiating heaven and earth: the pure and light Qi ascended to form the sky, while the turbid and heavy Qi condensed to create the earth. Yet with no sun or moon, Laojun subsequently fashioned these celestial bodies to illuminate the darkness. Though heaven, earth, sun and moon now existed, humanity had yet to appear.

(Supplementary note: The terms "Hongyuan," "Hunyuan," and "Taichu" represent three cosmological stages in Daoist thought regarding cosmic formation, analogous to different evolutionary phases in modern cosmology. Here Laojun assumes the role of cosmic instructor, establishing universal order through scriptural transmission.)

This scripture describes the Daoist cosmogonic myth of how heaven, earth, and all things came into being, along with the stories of Lord Lao (Taishang Laojun) descending to instruct sentient beings in different epochs:

In the beginning, humans were formed through the union of heaven and earth's quintessential energies, known as "divine beings." At that time, heaven and earth still existed in a state of primordial emptiness, which gradually differentiated into three fundamental energies (sanqi). All things emerged according to the particular Qi they received: mountains and stones formed from puqi (primordial undifferentiated Qi), birds and beasts from dongqi (dynamic transformative Qi), while humans formed from jingqi (refined spiritual Qi), making them the most noble of creatures.

The world evolved through several key developmental stages:

In the Taichu epoch, only heaven, earth, sun, and moon existed, while humans lacked consciousness. Lord Lao descended for the first time, transmitting the Taishi Jing (Scripture of Grand Beginning), governing the world through ninety-one kalpas (each approximately 810,000 years).

During the Taishi period, all things began to sprout as yin and yang energies gradually differentiated. Lord Lao descended again to teach the laws of "taisu" (primordial simplicity), lasting another eighty-one kalpas. During this time, sweet dew and springs spontaneously emerged on earth. People who consumed them attained longevity without death, and those who passed away were left in the wilderness—this became known as the "high antiquity" era.

The Hundun (Chaos) period saw the formation of mountains and rivers. Lord Lao descended a third time to instruct in governance, establishing the sacred pattern of Five Sacred Mountains (Wuyue) and Four Great Rivers (Sidu). Two sons born of Chaos became mountain gods and water deities after death.

In the Jiugong (Nine Palaces) epoch, Lord Lao transmitted the Qiankun Jing (Scripture of Heaven and Earth), where clear Qi ascended to form heaven while turbid Qi descended to create earth, formally establishing cosmic order. The number nine represents the complete cosmological structure in Daoism.

Through this mythological narrative, the scripture elucidates the Daoist worldview of "the Dao giving birth to all things," while affirming Lord Lao's sacred role as both creator and teacher. The concepts of kalpas (cosmic time cycles) and Qi transformation theory reflect distinctive aspects of Daoist cosmology.

This scripture recounts the Daoist creation myth and the development of human civilization:

When heaven and earth first separated, the Yang Qi (vital energy) was potent and unfathomable, forming the sun, moon, and stars in the sky, the Five Sacred Mountains and Four Great Rivers on earth, while within the human body it took shape as the heart, liver, and five viscera. Though named differently, all are manifestations of the interplay between Yin and Yang.

After the world passed through nine evolutionary stages (represented by the Nine Palaces), the era of Primordial Sovereign began. The Most High Lord Lao descended to teach the Yuancang Jing (Scripture of Primordial Sovereignty), instructing the sovereign in governance—marking humanity's earliest civilization. Subsequent eras emerged in sequence:

1. The Taishang Huang period - Lord Lao continued descending to teach

2. The Earthly Sovereign period

3. The Human Sovereign period

4. The Zunlu period

5. The Goulou period

6. The Hexu period

7. The Tailian period (when the Five Phases energies and five flavors emerged between heaven and earth, sustaining human life)

When Fuxi appeared, Lord Lao manifested as "Master Wu Hua" (also called Master Yu Hua) to instruct him in:

• Deduction of Yin-Yang principles
• Establishment of the eight cardinal directions
• Creation of the Bagua (Eight Trigrams)
• Transmission of the Yuanyang Jing (Primordial Yang Scripture)

At that time, humans still lacked family names and lived primitively—eating raw meat, wearing animal hides, with promiscuous cohabitation, dwelling in caves during winter and tree nests in summer.

After Fuxi came successive eras:

• The Nüwa period
• The Shennong period (where Lord Lao appeared as "Master Da Cheng" to transmit the Taiwei Jing [Scripture of Grand Subtlety], teaching crop cultivation and herbal medicine)

This scripture recounts how the Most High Lord Lao (the supreme deity of Daoism) manifested in various historical periods as different teachers to guide the development of human civilization:

After the era of the Divine Farmer (Shennong), during the reign of the Fire Maker (Suiren), Lord Lao descended to teach humanity the art of drilling wood to make fire, enabling people to cook food and eliminate its raw odors. Following Suiren's era, during Zhu Rong's time, Lord Lao took the name Master Vast Longevity (Guangshouzi), instructing people in establishing social order (the "Three Bonds" referring to ruler-subject, father-child, and husband-wife relationships; the "Seven Regulations" concerning the movements of the sun, moon, and five planets). People practiced health cultivation during this period and were free from illness.

The narrative continues through the reigns of Gaoyang, Gaoxin, and other legendary rulers, when Cangjie created writing and humanity first developed written language. During the Yellow Emperor's era, Lord Lao manifested as Master Vast Completion (Guangchengzi), transmitting the Dao of harmonizing Yin-Yang and establishing moral standards, thereby instituting social hierarchies of respect and status.

With each dynastic transition, Lord Lao would reappear in different teacher forms:

• During Shaohao's reign as Master Following Response (Suiyingzi), composing the Scripture of Mysterious Treasury (Xuancang Jing), when seasons followed harmoniously and auspicious signs frequently appeared
• During Zhuanxu's time as Master Crimson Essence (Chijingzi), authoring the Scripture of Subtle Words (Weiyan Jing)
• Under Emperor Yao as Master Achieving Tasks (Wuchengzi), writing the Scripture of Governance (Zhengshi Jing)
• During Emperor Shun's rule as Master Longevity Yin (Yinshouzi), compiling the Scripture of Great Clarity (Taiqing Jing)
• In Yu the Great's Xia dynasty as Master True Practice (Zhenxingzi), creating the Scripture of Virtuous Admonitions (Dejie Jing)
• From the Shang dynasty through early Zhou as Master Harmonizing the City (Xieyizi), composing the Scripture of Crimson Essence (Chijing Jing)

Lord Lao ultimately reveals: At the dawn of the cosmos, he existed as a formless void undergoing infinite transformations. Before the Three Sovereigns, he was the source of divine transformations; afterward, he manifested as teachers for the Three Sovereigns, Five Emperors, and the Xia-Shang-Zhou dynasties, exhorting humanity toward goodness. All things in heaven and earth follow the pattern of "Nine above, One below" (the Luoshu numerical arrangement governing the nine-square grid), the fundamental principle governing cosmic operations.

This scripture describes the arrangement principles and operational laws of the Daoist Eight Trigrams (Bagua) - the eight fundamental hexagrams of Qian (Heaven), Kun (Earth), Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake):

The Bagua arrangement mirrors human anatomy:

• The left side corresponds to 1, the right to 3
• The upper positions 7, 2, and 4 resemble shoulders
• The lower positions 6 and 8 represent feet
• At the center reside five turtles (symbolizing the cyclical movement of the Five Phases)

During Bagua operation:

• The Water attribute (Kan hexagram) flows to terminal positions
• When the number 8 reaches the Chou position (2nd Earthly Branch), it resembles leaves returning to roots
• When 6 reaches the Hai position (12th Branch), the Metal attribute (Vajra quality) peaks
• When 2 reaches the Wei position (8th Branch), the Earth element governs all seasons
• When 4 reaches the Si position (6th Branch), Kan (Water) and Li (Fire) engage in mutual conquest

Directional relationships between hexagrams:

• Gen (Mountain) occupies the elevated 8th position
• Kun (Earth) and Qian (Heaven) stand in opposition
• Xun (Wind) leads to the Celestial Gate (northwest)
• Zhen (Thunder) and Dui (Lake) interact dynamically

The text concludes with the "Cycle Calculation Method" derived by Lord Lao (the supreme Daoist deity):

This method calculates celestial movements, beginning with Kan (Water) and Kun (Earth) corresponding to the Queen Mother of the West (chief of female immortals) in the southwest and the Azure Dragon (one of the Four Symbols) in the east. Qi circulation passes through the Earth Portal (southeast), enters the central palace through Xun (Wind), then ascends to Qian (Heaven) - corresponding to western lakes and Mount Hua's summit. The northeast Yin position connects with Gen (Mountain), southern Li (Fire) aligns with Mount Huo (sacred Daoist mountain), ultimately leading northward into the Mysterious Darkness (profound realm).

Through numerical, directional and trigram correspondences, this scripture reveals Daoist cosmological understanding of universal operational principles.