內業 Nèiyè 01-07

I

001   凡物之精   fán wù zhī jīng

002    此則為生   cǐ zé wéi shēng

003   下生五穀   xià shēng wŭ gŭ

004   上為列星   shàng wéi liè xīng

005   流天地間   liú tiān dì jiān

006   謂之鬼神   wèi zhī guĭ shén

007   藏於胸中   cāng yú xiōng zhōng

008   謂之聖人   wèi zhī shèng rén

II

009   01   是故此氣  shì gù cĭ qì

010   02   杲乎如登於天   găo hū rú dēng yú tiān

011   03   杳乎如入於淵   yăo hū rú rù yú yuān

012   04   綽乎如在於海   chuò hū rú zài yú hăi

013   05   崒乎如在於屺    cuì hū rú zài yú qǐ

014   06   是故此氣也   shì gù cĭ qì yĕ

015   07   不可止以力   bù kĕ zhĭ yĭ lì

016   08   而可安以德  ér kĕ ān yĭ dé

017   09   不可呼以聲   bù kĕ hū yĭ shēng

018   10   而可迎以意  ér kĕ yíng yĭ yì

019   11   敬守勿失   jìng shŏu wù shī

020   12   是謂成德  shì wèi chéng dé

021   13   德成而智出  dé chéng ér zhì chū

022   14   萬物畢得   wàn wù bì dé

III

023   01   凡心之 形 fán xīn zhī xíng

024   02   自充自盈  zì chōng zì yíng

025   03   自生自成  zì shēng zì chéng

026   04   其所以失之 qí suŏ yĭ shī zhī

027   05   必以憂樂喜怒欲利  bì yĭ yōu lè xĭ nù yù lì

028   06   能去憂樂喜怒欲利  néng qù yōu lè xĭ nù yù lì

029   07   心乃反齊  xīn năi făn qí

030   08   彼心之情  bĭ xīn zhī qíng

031   09   利安以寧     lì ān yĭ níng

032   10   勿煩勿亂  wù fán wù luàn

033   11   和乃自成  hé năi zì chéng

IV

034   01   皙皙乎如在於側  xī xī hū rú zài yú cè

035   02   忽忽乎如將不得  hū hū hū rú jiàng bù dé

036   03   渺渺乎如窮無極  miăo miăo hū rú qióng wú jí

037   04   此稽不遠  cĭ jī bù yuàn

038   05   日用其德  rì yòng qí dé

039   06   夫道所以充形  fú dào suŏ yĭ chōng xíng

040   07   而人不能固  ér rén bù néng gù

041   08   其往不復  qí wăng bù fù

042   09   其來不舍  qí lái bù shĕ

043   10   寂乎莫聞其音  jì hū mò wén qí yīn

044   11   卒乎乃在於心  cù hū năi zài yú xīn

045   12   冥冥乎不見其形  míng míng hū bù jiàn qí xíng

046   13   淫淫乎與我俱生  yín yín hū yú wŏ jù shēng

047   14   不見其形  bù jiàn qí xíng

048   15   不聞其聲  bù wén qí shēng

049   16   而序其成  ér xù qí chéng

050   17   謂之道  wèi zhī dào

V

051   01   夫道無所    fú dào wú suŏ

052   02   善心安處  shàn xīn ān chù

053   03   心靜氣理  xīn jìng qì lĭ

054   04   道乃可止 dào năi kĕ zhĭ

055   05   彼道不遠  bĭ dào bù yuăn

056   06   人得以產  rén dé yĭ chăn

057   07   彼道不離  bĭ dào bù lí

058   08   人因以和  rén yīn yĭ hé

059   09   是故萃萃乎其如可與索  shì gù cùi cùi hū qí rú kĕ yú suŏ

060   10   渺渺乎其如窮無所  miăo miăo hū qí rú qióng wú suŏ

061   11   彼道之情  bĭ dào zhī qíng

062   12   惡意與聲  è yì yú shēng

063   13   修心靜意  xiū xīn jìng yì

064   14   道乃可得  dào năi kĕ dé

VI

065   01   道也者  dào yĕ zhĕ

066   02   口之所不能言也  kŏu zhī suŏ bù néng yán yĕ

067   03   目之所不能視也  mù zhī suŏ bù néng shì yĕ

068   04   耳之所不能聽也  ĕr zhī suŏ bù néng tìng yĕ

069   05   所以修心而正形也  suŏ yĭ xiū xīn ér zhēng xíng yĕ

070   06   人之所失以死  rén zhī suŏ shī yĭ sĭ

071   07   所得以生也  suŏ dé yĭ shēng yĕ

072   08   事之所失以敗 shì zhī suŏ shī yĭ bài

073   09   所得以成也  suŏ dé yĭ chéng yĕ

074   10   凡道無根無莖  fán dào wú gēn wú jīng

075   11   無葉無榮  wú yè wú róng

076   12   萬物以生  wàn wù yĭ shēng

077   13   萬物以成  wàn wù yĭ chéng

078   14   命之曰道  mìng zhī yuē dào

VII

079   01   天主正  tiān zhŭ zhēng

080   02   地主平  dì zhŭ píng

081   03   人主靜  rén zhŭ jìng

082   04   春秋冬夏天之時    chūn qiū dōng xià tiān zhī shí

083   05   山陵川谷地之材也  shān líng chuān gŭ dì zhī cái yĕ

084   06   喜怒取予人之謀也  xĭ nù qŭ yú rén zhī móu yĕ

085   07   是故聖人  shì gù shèng rén

086   08   與時變而不化  yú shí biàn ér bù huà

087   09   從物而不移    cóng wù ér bù yí

內業   Nèiyè: the good and bad (well, not so bad) news for this blog followers

This spring I have decided to follow emendations of the text made by Harold D. Roth in his book Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism, 1999 Columbia University Press.

Chapter 01-07 are cleared: characters counting are correct after deleting some, the difference is only 3 characters (less). Some characters have different tones in the dictionaries, and if I need to hear Chinese vocal pronunciation I use a special application which allows me to utter Chinese characters closely to native speakers. I don’t show emendations marks and don’t comment on the chapters in blog, I really wanted to have the text I can read, meditate and enjoy.

Only the seven parts of twenty-six are cleared (that’s the bad news) but all seven are here now (and that’s the good one). Cosmogonic introduction, 氣 qì, 心 xīn and 形 xíng are the subjects for the first chapters one-three, 道 dào is considered in chapters four-six, and the seventh chapter is like a conclusion topic for the first one.

People don’t dance like this, people don’t play music like this, and people don’t write like this anymore. There is something in ancient philosophy that has been done once and for a long, long time. I am glad that I can belong to those who can appreciate old traces in the modern times.

INTRODUCTION: Nèiyè 內業 Inner Cultivation, or HUMANKIND IS READY

A State of Qi with its capital Linzi, where the academy Jixia Gate was established and the book Nèiyè 內業 was compiled by Guănzĭ 管子

A State of Qi with its capital Linzi, where the academy Jixia Gate was established and the book Nèiyè 內業 was compiled by Guănzĭ 管子

“A long overlooked text of classical times, the Neiye (“Inner Cultivation” or “Inner Development”) is a text of some 1,600 characters, written in rhymed prose, a form close to that  of the Daode jing. It sometimes echoes that text and the Zhuangji, but it lacks many of the concerns found in those works. Generally dated to 350-300 BCE, it is preserved in the Guanji, along with two later, apparently derivative texts.”—Russell Kirkland said about this text in the ENCYCLOPEDIA  OF TAOISM we have been enjoying last year.

“There are more than enough translations the internet is easy to provide to curious readers but no matter how careful you are one question is obvious: the four terms (qi ‘energy’, jing ‘vital essence’, dao ‘the way’, and sheng ‘spirit’) are too broad to understand and something should be definitely done here. Who, when, how?

As far as I can see, humanity is not ready to print out this text in Classical Chinese, Pinyin with tones (easy to read for every student), and two or three translations into English with numeration of every line. Probably, humanity will be ready to do it in a couple of years.”

Last lines were written by me in the long project ENCYCLOPEDIA OF TAOISM approximately one year ago, and now I have good news for you: HUMANKIND IS READY to see this ancient text in Traditional Chinese with Pinyin tones and with several translations made by scientists whose work can be found online.

This new project will include original Classical Chinese text chapter by chapter (as it was parted by Harold D. Roth in his book Original Tao: inward training (nei-yeh) and the foundations of Taoist mysticism, 1999, Columbia University Press), plus every character with Pinyin, tone, and translation.

SRI YANTRA MASTER AND ENCYCLOPEDIA OF TAOISM (THE LAST NOTE BEFORE OBLIVION): Zuòwàng 坐忘 “sitting in oblivion”

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“The term zuòwàng 坐忘 designates a state of deep trance or intense absorption, during which no trace of ego-identity is felt and only the underlying cosmic current of the Dào 道 is perceived as real. The classical passage describing  the state occurs in Zhuāngzĭ 莊子 (Chapter 6): “I smash up my limbs and body, drive out perception and intellect, cast out form, do away with understanding, and make myself identical with the Great Thoroughfare (dàtòng 大通)” (trans. Watson 1968). This passage presents a mental state of complete unknown, of loss of personal identity and self, and a kind of total immersion in the Non-being of the universe.”—Livia Kohn

As far as I can see nobody can drive a car following these conditions (Zhuāngzĭ 莊子, Chapter 6), rule a small business, or communicate with family and friends, or whatever else. This is something special we can train during our long life more or less successfully in every individual case. I was lucky once in my life getting knowledge of Sri Yantra algorithm and More Difficult Star Polygons: this sequence of steps was in oblivion and these polygons are still in oblivion, especially More Difficult Star Polygons, or better to say, people are still ignorant of their existence at all. And I can do nothing to help because I am still ignorant of making people listening to me. Of course, the existence of such beautiful polygons meant a lot to my training. Frankly, oblivion was the gift and gist of every gesture I did while drawing them on the blank sheet of paper in 1994-95.

Trying to live every day and every minute in agreement with Dao is a beautiful dream (too much distractions act around us), and I am happy enough just getting proper daoyin or yoga session for 20-30 minutes every day. Such training somehow brings me closer to the dream, yes, and that is enough for us, mortals. But this is another story.

NEVER MIND.

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ENCYCLOPEDIA OF TAOISM (SPONTANEOUS NOTES FOR MYSELF): Zìrán 自然 spontaneous, spontaneity, “so of its own”

the knife and spontaneity
spontaneityframe7
“As an adjective, the term zìrán 自然 means “spontaneous,” “natural,” “so of its own,” “so of itself.” As a noun, it denotes spontaneity, naturalness, the things as they are. It is a synonym of zìzài 自在 (self-existent) and zìyŏu 自有 (self-produced), and is very close in meaning to zìdé 自得 (self-attaining) and zìwéi 自為 (working by itself, doing spontaneously).”—Isabelle Robinet

“On the cosmological level, zìrán 自然 defines the way the world goes on by itself without anyone “doing” it, and expresses the faith in a world well-ordered and self-regulated in a natural way. Epistemologically, it means that we do not know what is producing life or how life is achieved. Zìrán 自然 is then the ultimate word, not in the sense of an explication but as an expression of human ignorance and respect of the secret of life.”—Isabelle Robinet

“To respect zìrán 自然 one should not interfere (wúwéi 無為), and gently let life act and speak through oneself rather than acting and speaking individually…. To act spontaneously is to have no intention of one’s own, to let the natural force that is within everything work freely. This is not the same as giving free rein to one’s own fantasy (as the term has been misunderstood by some Xuanxue thinkers), because this fantasy is an only superficial desire to satisfy one’s immediate wishes, and not the profound naturalness without desires that is zìrán 自然.”—Isabelle Robinet

Yes, I feel satisfaction reading out the academical sources too, and yes, I feel a huge problem following them in everyday life. From another point of view it is always good to think on good things and quality sources another couple of hours while the day is running to its end. Let’s call it meditation, and let’s call it one of the way to reproach academical coolness for those who don’t bear a formal title in the taoist hierarchy or a membership in the scientific society.

No, I don’t want to achieve in this world anything my left leg is fancy, and no, I really don’t feel any respect to the idea to interfere in whatever else I see around myself. No matter what president of any country—small like Israel or big like Russia—wants for his subjects, a tribal life is the tribal life. The wisdom is the wisdom, and the wisdom is for masters only: those who feel sacral silence accepting in the heart ‘the profound naturalness without desires’ like the highest law. The highest law, period.

When I was younger, I mean much younger, I have been bearing some dreams having a sword, and a set of brushes to study Chinese calligraphy. I don’t say I am much smarter now, but I do like when my knife (not the sword) goes spontaneously and sticks in the target 9 or 10 times of ten, and my simple ink pen allows me to practice Chinese and Japanese calligraphy whenever I feel appropriate time to write another thousand of hieroglyphs—spontaneously—like it was yesterday and today, and it will be tomorrow.

ENCYCLOPEDIA OF TAOISM (SYNOPSIS OF ALIVE PERSON’S LIFE): Zĭ 子

solsticeequinoxscheme
“Zĭ 子 is the first of the twelve Earthy Branches (dìzhī 地支; see gānzhī 干支). Among the directions, it indicates due north, in contrast to wŭ 午 which stands for due south. As a division of time, within the day it indicates the “double hour” (shí 時) between 11 p.m. and 1 a.m., and within the yearly cycle it indicates the winter solstice, in contrast to wŭ 午 which stands for the summer solstice. Thus Zi 子 is the point where the sun, representing the Yang principle, begins to rise. After the sun reaches its zenith in midsummer at wŭ, it begins its declining phase and gives rise to Yin. In the Yijing, the winter solstice (zi) corresponds to the hexagram fù 復 (Return, no. 24) and the summer solstice (wŭ 午) corresponds to the hexagram gòu 姤 (Encounter, no. 44).”—Miura Kunio

This is the last chance on the pages of project ENCYCLOPEDIA OF TAOISM for me to say something smart on Chinese combinatoric reflection system, or Chinese passion of cataloguing of everything, or reference style of Chinese thinking, or whatever you call it. Sometimes it doesn’t look easy for people craved on absolute freedom, for artists, free thinkers, and the cream of society—politicians, bankers, and CEO. Actually, it looks sympathetic for short memorizing almost all millions of things and wishes surrounding us as Mount Everest of bright goals and luscious ambitions. What Chinese thought in very restricted number of ancient texts can tell us on a simple numbers’ row from 0 to 9 is worthy to think about the whole life. And this is exactly what I am trying to do the best part of my day: to subscribe myself inside the row of simple ideas and simple behavior leading to the longevity (just to see all my enemies’ dead bodies (real and imaginative) passing in the river flow).

Me, smiling on the slope down to the river and keep smiling on the deathbed 🙂

ENCYCLOPEDIA OF TAOISM (SYNOPSIS FOR MYSELF): Zhuāngzĭ 莊子 Book of Master Zhuang

zhuangzipic
“The Zhuangzi, also known as Nánhuá zhēnjīng 南華真經 or Authentic Scripture of Southern Florescence, goes back to Zhuāng Zhōu 莊周 (Zhuangzi), a Taoist thinker of the fourth century BCE (?-290) who lived in the southern part of China and had various contacts but little official relation with the aristocracy of his time. As we have it today, the text consists of thirty-three chapters divided into three groups: Inner Chapters (nèipiān 內偏; chapters 1-7), Outer Chapters (wàipiān 外偏; chapters 8-22), and Miscellaneous Chapters (zápiān 雜偏; chapters 23-33).”—Livia Kohn

“In contrast to the Daode jing, Zhuāngzĭ 莊子 is not concerned with society but finds the individual mind of central importance. He thoroughly rejects involvement with government and reinterprets non-action (wúwéi 無為) as a mental state to be realized by the individual instead of as a political doctrine.”—Livia Kohn

“In this his view is similar to the later Chan Buddhist idea of no-mind (wúxīn 無心) and anticipates the notion of oblivion (see zuòwàng 坐忘). Moreover, Zhuāngzĭ 莊子 does not see history and moral development as key factors but insists that the Golden Age of the past is gone once and for all, the sages of old being only dust and bones. Instead of trying to recover what is gone, one should rather look forward, enjoy life as long as it lasts in “free and easy wondering” (xiāoyáo 逍遙), by going along with the changes and transformations of the world in as much of a realization of spontaneity (zìrán 自然) as one can manage.”—Livia Kohn

Earlier, in the entry ENCYCLOPEDIA OF TAOISM (REAL NOTES ON UNREAL EXPECTATIONS): Zhēnrén 真人 Real Man or Woman I have already cited Chapter 6, but now rereading translation by Livia Kohn I had found another part of this chapter; together they both can give more clear picture of perfectness now, I guess.

“What, then, are the perfected? The perfected of old did not resent being humble, did not take pride in success, and never plotted their affairs. From this basis, they could be without regret if things went wrong, remain free from self-congratulation when they went right.”

“For this reason, they could climb high places without getting scared, dive into water without getting soaked, and pass through fire without getting hot. Their understanding was such that they could rise up and join Tao at all times. The perfected of old slept without dreaming and woke without concerns. Their food was plain and their breath deep. In fact, the perfected breathes all the way to the heels while the multitude breath just to the throat—bent over and submissive, they croak out words as if they were retching; full of intense passions and desires, they have only the thinnest connection to heaven.”

“The perfected of old had no clue about loving life and hating death. They came to life without celebration; they left again without messiness. Calmly they came, calmly they went—and that is all. They never forgot where they came from; they never inquired about where they would end. They received whatever came and enjoyed it; they lost whatever went and just let it go. This way of being in the world is called not using the mind to oppose Tao, not using human faculties to assist heaven. This, indeed, is what the perfected are like.”

“The perfected of old maintained social responsibility and never waivered, accepting nothing even when in dire straits. They were dedicated to observing the rules but not rigid about them; extensive in their emptiness but not fanciful with it. Humble and withdrawing, they were always cheerful; eminent and superior, they gave themselves no airs. Collected, they knew how to present a proper demeanor; outgoing, they knew when to stop within the range of their inherent potency.”

“Open-minded, they seemed to be just like everyone else; self-contained, they yet went beyond all constraints. Linked in, they seemed like they enjoyed a bit of leisure; spaced out, they forgot what they were trying to say.”

“They considered punishments as the substance [of government], propriety as its supporting wings, wisdom as the key to good timing, and inherent potency as its main guideline. Punishments as substance means being lenient in the infliction of death; propriety as supporting wings means behaving with care in the world; wisdom as key to good timing means not elevating personal causes above the needs of affairs; and inherent potency as the main guideline means taking things one step at a time to get up the hill.”

Translation by Livia Kohn in Chuang-tsu: The Tao of Perfect Happiness—Selections annotated & explained, 2011 SkyLight Paths Publishing

One small lesson I took after having done with Encyclopedia of Taoism reading first time: if I would choose my next reading in taoism, along three sources (1) Daodejing, (2) Zhuangzi, and (3) Nèiyè 內業 (“Inner Cultivation” or “Inner Development”) I would like to reread Neiye (generally dated to 350-300) due to one splendid feature: this is the oldest text and therefore it is closer to those people which now we can consider ‘perfected’. I understand that ‘perfected’ of old times are gone and they are just ‘dust and bones’ now. I understand that I am not one of them. But in addition I understand that several times during the day I am within those ideas and I feel that time of the day is really mine. Perfectly well feeling to see the world by the eyes of those who lived thousand years ago and thousand of miles away but still are one thousand right in cultivation of inner development.