The Way to Eternity

Once before, Sakyamuni, the founder of Buddhism,

respectfully addressed his father, saying that he had
long cherished four desires: the first is no disease, the
second no aging, the third retaining youth, and the last no
death. Lao Tzi, the founder of Taoism as well as the most
inscrutable
thinker
in
Chinese history, once
said that the heaven and
the earth will converge
upon you if your heart
remains purged of all
stray thoughts and ideas
and continues to be
empty and still. Also,
Confucius,
the
most
prominent
thinker
in
Chinese history, left with
us some words beyond
ordinary men's depth
that all things can be
achieved by the means of
cleansing heart of all
desires and emotions.
Nowadays, one time after another, most people keep
skipping and jumping about with joy in witnessing so many
inventions arising in rapid succession and heartily become
marveled at mankind's wisdom and imaginative power, while
they take a passive attitude in accepting all those
descending upon them---the birth, the death, the aging as
well as diseases, which make up part of fate in their
transient lifetimes. Some saints like the three above
mentioned, however, have projected their thoughts into far
off, and, following their respective roads, have reached the
1

same destination to become sole arbiter of man's destiny,

which was called Tao by Lao Tzi, Infinite Nirvana by
Sakyamuni and Infinite Emptiness by Confucius.

People have always been sparing no effort in searching for

or creating medicines of various kinds to deal with diseases
of various sort, while constantly overlooking one medicine
existing in their own bodies ever since their births that is
capable of curing almost all diseases (including cancer and
AIDS) and uprooting all root causes in case they
"administer" it in a proper way. They are pre-heaven
fertilizing fluid (Jing), pre-heaven Qi and yang pre-heaven
mind-will, with which you can not only get out of
entanglement by diseases, but renew your youth, achieve no
birth and at last become the master of your destiny.
There are all together nine
kinds of senses, of which the
first eight kinds have their
origins respectively from eight
yin pre-heaven mind-wills--which are also called Cognitive
mind-wills by Sakyamuni and
Nine
Caldrons
by
Yellow
Emperor, who is recognized as
a common ancestor of all
Chinese. The first yin preheaven mind-will charges itself
with the task to produce sense
concerning sight, the second
hearing, the third smell, the
fourth taste, the fifth touch, the
sixth---the most important and
intelligent one---of producing
all consciousness. The seventh,
in charge of carrying on

communication between the first six yin pre-heaven mindwills and the eighth, is very slow in its movement, and often
mistakes the eighth yin pre-heaven mind-will for that
producing consciousness for itself. The eighth yin preheaven mind-will serves as the origin of all mind in
the world, and is the master of the first six yin pre-heaven
mind-wills and possesses the "seed" of all phenomena. It is
the eighth yin pre-heaven mind-will that takes charge of the
birth and death. The ninth, never falling into contact with
anything and being free from all cause and effect for its
existence, is the fountainhead of sudden understanding or
inspiration. The first five yin pre-heaven mind-wills are of
the nature like wind---always drifting away nowhere, the
sixth the nature like a train of waves, the seventh the nature
like an individual wave, the eighth the nature like a
boundless sea. All dreams come from seven yin souls. In
this regard, the theory by Fleud---who is an Austrian
neurologist and famous for his psychoanalysis---only
touches phenomena rather than essence.
The eight kinds of yin pre-heaven mind-will will dominate
over you from your cradle to your grave. As a result, your
yang pre-heaven mind-will,
coming
from
infinite
emptiness and holding the
birth and death of all things
at its mercy, will become
obscure and be buried in
oblivion from time to time.
The
yang
pre-heaven
mind-will,
in
general,
hardly
presents
its
existence in man's daily life
except when people are
having sexual intercourse
and climaxing---people will
get excited mostly because
yang pre-heaven mind-will
3

is stirring---and when people are passing away. We all know

there is a halo surrounding Sakyamuni's head and Jesus's,
yet lack in the knowledge about what it is. In fact, when
yang pre-heaven mind-will has been "unearthed" and shines
brilliantly as it should do the yin pre-heaven mind-wills will
turn into that halo and play a role as like that of a
bodyguard.

Tao, also called Infinite Nirvana by Sakyamuni and Infinite

Emptiness by Confucius, is so vast that it has no limits to
confine it. In the meanwhile, it is so minute that there is no
the interior to fill it. It extends itself far away beyond the
limits of the universe and exists long before the beginning of
the time, for it is capable of exhausting infinitude and dates
back to the time when there is no beginning whatever and
there is no time.
On
account
of
the
infinite
emptiness the pre-heaven mindwill came into being, and then
turned into Qi which, once getting
together, will split into two parts:
yin and yang. Only by this time the
time and the space begin to come
into being. Once yin and yang have
come into being they will react
upon each other in a way of
alternate motion and stillness, and
in consequence, Qian Trigram and
Kun Trigram will take their places. With alternate motion
and stillness continuing incessantly the four emblematic
Symbols will come forth. The four emblematic Symbols will
produce eight Trigrams when yang develops in one direction
and yin in opposite direction. The six Trigrams beyond Qian
and Kun trigram, in fact, are six kinds of Qi which, when
they have intercourse in their particular way, will produce

five elements. When the five elements have come into

being, they will get involved in their own motion. As a result,
all things will come into being, and all kinds of innate or
inexorable laws emerge and take their places naturally. So,
looking up, you can behold spiraling nebulas spreading
throughout the universe, and looking down you know that
the myriad of things are constantly striving to satisfy all
their "desires."
The five elements---wood, fire, earth, gold and water---have
nothing to do with the composition of the material world as
most people claimed before, and function in all levels and in
all directions. With the interaction taking place constantly
between five elements one form and another form, one
thing and another thing are always having direct or indirect
relations with others and thus the
transformations and changes persist in
everything in the universe. All myriad of
things owe their births to existence, which
owes its birth to nonexistence. Existence
and nonexistence intermingle with each
other persistently, and depend upon each
other for their respective existence as like
the interior and the exterior.
Pursuing their evolving courses to their
very beginning in a reverse direction, you
are sure to find out that the Qi is at the
very root of the myriad of things, and
following their development courses to
their deaths you are sure to draw a
conclusion that under no circumstances
there is even one thing that remains
unchanged in its form. Hence you know the
myriad of things derive their existence
from nothing but form and Qi, both of
which derive their existence from nothing
but pre-heaven mind-will. pre-heaven
5

mind-will is of the nature of infinite emptiness while Tao of

infinite nonexistence. And in them both sixty-four
Hexagrams are perpetually engaged in their particular
motion.
The heaven and the earth are the most mammoth in terms
of the substance and space they contain, while humankind,
taking his place between them, are the most ingenious in
terms of the endowments Providence(if any) has granted.
Humankind is always communing with the nature and every
individual is a universe in miniature. The vast expanse of the
universe can be turned into one thing resting in your hand
and the transformations and changes persisting in all things
have their origin in your physical form.
Humankind takes one place among the three while the
heaven and the earth taking the other two. Becoming
emptier and emptier your heart can contain all things in the
world; becoming more and more silent you will become
aware of all things that will take place, are taking place and
have taken place. Emptiness is capable of accommodating
all things while stillness of being perceptive of the minutest
detail. Stillness and emptiness continuing for long something
divine will come on the scene.

The heaven assumes the semblance of emptiness while the

earth of stillness. On account of emptiness the heaven can
exert itself constantly and on account of stillness the earth
can burden itself with humankind and other things. The
vastness and the boundlessness are, to some extent,
indicative of the emptiness of the heaven, while the great
expanse and the roundness the stillness of the earth. So the
inexorable law the heaven and the earth abide by is nothing
but emptiness and stillness. Therefore, when you constantly
remain still and empty the heaven and the earth will
converge upon you.

No Qi no your life force, no pre-heaven mind-will no your

pre-heaven nature and constitutional nature. pre-heaven
mind-will takes up residence in your heart, imperceptibly
and intangibly, while Qi in your physical form, with Tao
exerting its influence with them both.
"Would you please tell me what the death is about, my
master?" asked Zhi Loo, a disciple of Confucius, once
before.
"Without the least knowledge about the birth how could you
understand the death? " Confucius replied.
There exists the birth there exists the death. Conversely,
when there is no birth there is no death. Because
humankind almost exhausts all means to honor and pamper
births their deaths look much more insignificant. When a
man wants to shake off the pursuit by the death angel he
must at first strive to achieve no birth.
The transformation from Qi to form brings about birth. There
is birth there is death. This is an inexorable law all things in
the region of existence must abide by. Conversely, the
transformation from form to Qi results in no birth. There is
no birth there is no death. With neither birth nor death the
pre-heaven mind-will lasts forever.
The transformation from Qi to form, to some extent, is
similar to the formation of the earth, while the
transformation from form to Qi to the formation of the
heaven.

Cleansing the heart of all desires and emotions and

remaining silent in the depths of emptiness and stillness but
not an insensate blank, the wise replenish Qi and restore
pre-heaven mind-will resolutely and constantly. So, out of
spontaneity, the golden elixir pellet---also called the Great
7

Unification, and is formless and beyond the range of the

time and space and can be seen or perceived only through
silent exercise which this book will present to you---will
eventually come forth. Still, he persists in doing this way
and slides deeper and deeper in the depth of emptiness and
stillness. The golden elixir pellet, existing in his body yet
never to be found inside and outside his body, will gradually
build up its own special constitution out of emptiness and
stillness, though it is beyond the range of existence. At last
he will "conceive" the fetus of his true self in his middle elixir
field, then he can let the fetus go out to become an infant of
his true self.
When your heart has become empty enough all substantive
things will never stand the least chance to impede as well as
disturb your heart; when you remain still for long enough,
you will give up all desires and emotions. The farther one
goes to bring his acquired talents into play, the less one
knows, the more he loses.
pre-heaven mind-will depends upon Tao for its existence, Qi
depends upon pre-heaven mind-will for its existence, form
depends upon Qi for its existence, and life depends upon
form for its existence.
Once you have given up all desires and emotions and slip
deeper and deeper in the depths of the emptiness and
stillness as like a dead man ( your mind-will never drifts
away but remains motionless upon emptiness) your physical
form will be brought to a constant standstill, which will cause
Qi to come to be at a constant standstill, which will cause
pre-heaven mind-will to come to be at a constant standstill.
By this time, your heart beats no more, your pulse throbs no
more, your blood flows no more. When pre-heaven mind-will
has come to be at a constant standstill the nonexistence will
be brought into a constant standstill---Tao comes on the
scene.

That after catching sight of something then you begin to

gain some knowledge should not be recommended as the
most proper way of knowing. That things are accomplished
after efforts were made should not be recommended as the
most proper way to act. That after something has given
signs then you begin to respond mentally or physically
should not be recommended as the most proper way to
respond. Conversely, to accomplish all things before you
going to or intend to accomplish them is the most proper
way to do things; to know all things well before you are
intending to know is the most proper way to know; to be
aware of all that will to take place, have taken place, are
taking place far before the showing of any signs is called
serene comprehensiveness.
Nowadays, most people spare no effort in advocating
democracy, yet few people know they are just inwardly the
victims under the dictatorship of their yin pre-heaven mindwills, like a puppet.
Your pre-heaven nature is taken captive by your worldly
heart while your life force at the mercy of your physical
form. All you senses come from yin pre-heaven mind-wills,
which occasion your life force to be encumbered with your
physical form. On account the heavy encumbrances by your
physical form there come the death and birth for your life;
on account of slavery in which your pre-heaven nature is
taken by your worldly heart there come the comings and
goings of pre-heaven nature. Hence you know your physical
form and your heart are places in which your life force and
pre-heaven nature take residence, respectively.
As far as mankind is concerned, the state before a sperm
combines with an ovum is similar to the Great Unification in
an emblematic sense, while the state that your physical form
has come into being with your pre-heaven nature and life

force taking residence in it is, in an emblematic sense,

similar to that of two elementary Forms (yin and yang)
coming forth from the Great Unification. The state when
your physical form and constitution and your constitutional
nature and your disposition have fully developed is, in an
emblematic sense, similar to that of four emblematic
Symbols. The state when fertilizing fluid (Jing), yang preheaven mind-will, three yang souls, seven yin souls, the
sixth yin pre-heaven mind-will, the Qi, the physical form and
the heart have fully developed is, in an emblematic sense,
similar to that of the eight Trigrams which come forth from
four emblematic Symbols.
With the knowledge that just
depending
upon
the
emptiness the heaven can
exert itself incessantly you
can realize that just because
your heart is exerting itself
continuously by remaining
still and empty that the
heaven has become what it
was, what it is and what it
will be, for all sights and
visions are nothing but your
heart. Knowing, that on
account of stillness the earth
can burden itself with so
many things always striving
to satisfy all their "desires,"
you can understand that in
case your body constantly
remain still you can always respond to all things, for you are
a universe in miniature. Thus, letting your heart follow the
example of the heaven you will become emptier and
emptier, and letting your physical form follow the example
of the earth you will fall deeper and deeper in the depths of
stillness. So long have you remained in this state that
10

something divine will arise, which comes from the

Mysterious Pass---the very center of the heaven and the
earth and in which the Great Unification takes residence.
By this time there comes the tangible medicine, there comes
the formless medicine, there comes the Upper Caldron
established in your upper elixir field, there comes the Lower
Furnace established in your lower elixir field. With your pure
mind-will functioning like fire you can set sail against the life
current---which, in an emblematic sense, is similar to the
process of going back through eight Trigrams, the four
emblematic Symbols, the yin and yang, and the Great
Unification---to transform your form into fertilizing fluid
(Jing), transform fertilizing fluid (Jing) into Qi, transform Qi
into pre-heaven mind-will, and bring your pre-heaven mindwill back into infinite emptiness.
Then open up the vast achromatic chaos to recreate a set of
new heaven and earth. With the new set of heaven and
earth serving as its Qian Trigram and Kun Trigram
respectively, the fetus of your true self will be conceived.
When the fetus of you true self ---which is formless and lies
outside the region of existence, as like one idea being in bud
in emptiness--- has fully developed you should let it go out
of your body, and train him and nurse him from time to time
till he can in no time come through nonexistence and
existence( let alone go far away beyond the boundary of the
universe), and in no time turn into hundreds of thousands of
forms which belong either to existence or to nonexistence
and of various features and shapes. By this time you begin
to realize how poor humankind's imaginative power is. Yet
that is not the end. You should bring the fetus of your true
self back into your upper elixir field, then you should drift
deeper and deeper in the depths of stillness and emptiness
till you bring your body and the infant of your true self into
"golden light" and let your brilliant light fill up the infinite
emptiness so as to possess the same body with Tao. Then
and only then you have become Sakyamuni, Lao Tzi,
11

Confucius and other saints, you are the creator, you are
God, you are the sole arbiter of your destiny.

The very foundation upon which the heaven is built up is

nothing but yin and yang, while the very foundation upon
which the earth is created is nothing but flexibility and
hardness, the very foundation upon which a true man can be
achieved is nothing but beneficence and generosity.
What the things receive from Tao is called Te. As for
humankind, Te, to some extent, is equivalent to virtues.
Without Te you are advised not to be a practitioner engaged
in pursuit of Tao, for you can receive nothing but calamities.
Nor should you have any motives or other that are popular
in the region of covetousness to become a practitioner in
pursuit of Tao, as nothing will wait for you but disasters.
Lu Xun, the most prominent contemporary writer in Chinese
history, once said that Taoism is at the very root of Chinese
culture. and from this naturally you will know its
significance. The book aims at showing readers as many
theories and concrete methods as possible, so as to help you
understand or practice the age-old Chinese-yoga or Qigong--though the two names are not

12