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COSMOLOGY (YUZHOUXUE): Mythology of Metaphysics

Taoist divination, a metaphysical application of an eternal philosophy (internal) of nature (cosmic intergrity), is built upon the foundation of cosmology (external) (the study of the origin and structure of the universe), which describes the myth of creation and its living process through unfolding mathematical-numerological structures. Cosmology represents the physical (earth) aspect of creation, particularly pertaining to the human being (daoshi). Philosophy represents the spiritual (heaven) aspect of the method (dao). Both cosmology and philosophy combine to form the metaphysical application, which represents the emotional (human) aspect of the written cosmic code (Yijing).

The philosophy of Tao is simple, live in harmony (integrate) with nature by following it. Following it required observing the wave patterns (movement phases) of nature. These patterns, perceived as various reductions of the vast spectrum of vibratory frequencies, provide the blueprints for intuitive interpretation of divination and a direction for remedial action. The Taoists, superb observers of nature, had already applied theories of relativity and cosmology accepted in modern quantum mechanics [trans. the study of natural quantities in motion] over 5000 years ago (see appendix ‘Quantum Tao’).

Taoism synthesized its indigenous natural philosophy with Confucian and later Buddhist ideologies. The hierarchical (pyramidal) social structure of Confucianism is remarkably similar to that of the Sumerians. The Buddhist inputs subjective experiences, specific to its tradition, into a Hindu cosmology, which descended from the Hurrian (upper Euphrates river) and Hittite (Asia Minor) traditions of Mesopotamia (Hean-Tatt) (Sitchin). Therefore, it is important to become familiar with the older influences of foreign cosmological systems (ie.Tantra, Kabballah; Sumerian), which may provide missing details of its original meaning. Therefore, this section will incorporate trans-cultural mathematical perspectives in order to express the deep inherent meaning of Taoism. The natural philosophy of Taoism can assume all forms or none, thus all other philosophies, religions, or sciences can fit into its multi-scoped cosmological system. These similarities support the historical speculations of one origin for all civilizations, one ancient global civilization, and similarity in human metaphysics.

ORIGINS OF MYTHOLOGY: Prehistoric Antiquity

Taoist divination is based on a mythological cosmology, which was imported into China via migrational waves from Mesopotamia, the original civilization (see below). Most likely, the first significant insertion of Sumerian tradition occurred in remote antiquity (c.2200 BCE) via the city-state of Harran (of the Hurrian people). Located on the upper Euphrates river on a land route (later called the Silk Road) that connected the Mediterranean Sea with the Far East, Harran was considered a major religious center and crossroads for trade.

Even though according to the Bamboo Annals Chinese civilization began in the Yellow River (Huang he) basin with the Xia Dynasty (c.2200 BCE), Chinese mythology, or its legendary remote antiquity period, parallels Sumerian mythology, which begins with the creation of the cosmos. Parallels can also be found in pantheon cosmology, numerology and mathematics, language and writing, the calendar, ritual, architecture and art, and the search for immortality (alchemy), not only with the Chinese but other cultures outside of Sumeria. (see appendix ‘Parallels of Chinese and Sumerian Cosmology/Mythology’).

Since the mythologies of migratory peoples (Sumerians) are essential to the cosmology, on which divination and alchemy is founded upon, the mythology of prehistory should be considered as possible historical fact. Furthermore, conjunctive research of modern science has confirmed the validity of various ancient legends of Sumeria particularly those pertaining to astrophysics and geophysics (ie.creation of the solar system). Modern science, particularly the field of quantum physics, has reached the point of advancement where it breaks down and merges with mysticism.

Migrations from Mesopotamia into China: Cultural Origins (Hean-Tatt)

The migration theory states that the Chinese descended from the Bak people in Babylon [Greek: Chaldea] and migrated out of Akkadia (Oldest Sumer) in Mesopotamia through Khotan in Turkestan via the Old Silk Road into northern China. This migration took place after the decisive battle between Huangdi and Chiyou in the war of gods and monsters.

The people of Sumer dispersed in the four directions, and the original Akkadian language diversified through time and space. The migrations of the four directions may be thought of as the creation of the four nations, or kingships (beginning c.3800 BCE), after the Deluge (about 10,998 BCE). Originally, there was Sumer, which became the Mesopotamian kingdom of Shem, which later spread east and north into the Indo-European (Asia Minor, Iran, India, Europe) kingdom of Japeth, and west and south into the African-Arabian (Egypt, Arabia) kingdom of Ham. Finally, there was the Holy region, which was restricted to men (a hidden region which wielded awesome weapons). This region was named Place of the Missiles (Tilmun).

Waves of Migrations to China: (via Asia Minor crossroads of Harran) (Sitchin)

(see also appendix on ‘Prehistoric Chronology’)

Components of Chinese Mythology: (Stevens)

The Taoist mythological pantheon personifies qualities of energy that represent the unfolding mathematical structures of cosmology, as well as being humanity’s immortal ancestors.

As in all cultures the gods were designated a numerical hierarchical rank, and had a celestial body (stars, planets, sun, and moon) counterpart. According to mythos, deities possessed the secrets of immortality, created and genetically manipulated humanity from the matter of the earth, created demigods through interbreeding with the daughters of humanity, engaged in warfare alongside humanity, and lived and reigned as kings in heaven and upon earth.

As touched upon earlier, the Taoist pantheon consisted of the natural deities of indigenous shamanism (experiential natural philosophy), incorporated Buddhist deities, which drew from the Hindu pantheon (having Sumerian origins), and the hierarchical structures of Confucian ideology, whose intelligentsia often ironically, antagonized the existence of Gods and Spirits. Taoism, Buddhism, and legends of historical heroes provided mythological gods, legendary demi-gods, and deified humans of Chinese popular folk religion.

Deity Types:

Eventhough mythical deities were represented in human form on temple altars so that people could better relate with them, they were never actually human. Legendary demi-gods include heroes, sage emperors, and their ministers who may have been individual humans with prolonged longevity, or the embodiment of dynasties. Then there are local non-human spirit beings, who are popular amongst Chinese cults. Animal-headed deities were imported into China from Tantric Buddhism. Chinese deities and demi-gods function as the regulators of destiny, creators of the universe, legendary rulers of prehistory as the sage-kings, spiritual personifications of nature and regulators of agriculture, and deities of knowledge and the underworld. Important texts contributing to the identification and portrayal of Chinese deities are the Deification of the Gods (Fengshen yanyi) (Ming Dynasty), and the Journey to the West (Xiyou ji) (16th c.CE).

Fundamental Chinese Sources:

The Deification of the Gods (Fengshen yanyi) (Ming Dynasty) describes the period of the Shang-Zhou mythical wars, where both sides consisting of humans and deities waged unrestricted warfare using sorcery and magical weaponry, ultimately leading to the defeat of the Shang dynasty, and suicide of the evil tyrant (1127-1050 BCE). The conflict was followed by the canonization of the heroes and the establishment of the celestial hierarchy by Jiang Ziya, the heroic prime minister. Fengshen yanyi also describes the 12 Celestial Ministries: medicine, water, time, fire, war, finance, exorcism, public works, thunder, agriculture, five sacred mountains.

Xiyou ji describes the pilgrimage of Xuanzang, a Buddhist Monk, to India (7th c.CE). He returned to China with Indian teachings. The Xiyou ji describes the frequent aid to Xuanzang from the Monkey King, Sun Wukong, also known as Qitian Dasheng (Great Sage the Equal of Heaven). He is worshiped as defender and protector of the Buddhist doctrine by expectant mothers, gamblers, and the sick. Qitian Dasheng is able to control demons, teleport, polymorph, and bestow fortune and healing on devotees.

Taoist mythology, personifications of inherent mathematical concepts, will be inserted appropriately throughout this section so that the reader may acquire a deeper numerological understanding of cosmology.

NUMEROLOGY OF METAPHYSICS: Mathematics of Tao

The understanding of cosmology depends predominantly on the language and practice of the four ancient intellectual disciplines (arithmetic, geometry, music, astronomy). Arithmetic evaluates number. Geometry (our cosmological mind map), “earth measure,” is the basic science of natural law, which evaluates number in space. Music evaluates number in time. Astronomy evaluates number in space-time. (see fig. 8)

The practice of geometry functions only on a certain level of reality, the archetypal consciousness (the internal/spiritual realm). Experience results from immaterial, abstract, geometrical archetypes (essential concept/ideal/geometric symbol) composed of harmonic waves of energy, nodes of integrity, and melodic forms springing forth from the realm of geometric proportion (unchanging heaven/metaphysical). The archetypal consciousness is channeled through the human mind as ectypal consciousness (formal model/sign). The typal (actual specific instance) is subject to sensory perception (changing earth/physical). (Lawlor) (see fig. 15)

To Plato (427 BCE), reality consisted of essential archetypal ideas, and physical perceived phenomena are only mere reflections. Archetypal ideas could only be perceived by pure reason alone, therefore Plato subscribed that geometry was the clearest language to describe the metaphysical realm. Geometrical knowledge is innate within the higher self (god-head) of humanity. The passage from creation to procreation, from idea to form, can be mapped by geometry and experienced through the practice of geometry (rekindling of the soul’s fire through effort). (Lawlor) Taoists apply this geometrical practice metaphysically in the firing process of interior alchemy (neidan). (see fig. 63-72)

Ancient cultures may have symbolized eternal processes as gods, or lines of action through which the spirit condenses into energy and matter. These processes, archetypal activity, demonstrate the principle that energy is controlled, specified, and modified through the effects of angulation, which illustrate a fundamental relationship between two numbers. Thus, the archetypes, or gods, represent dynamic functions forming links between higher worlds of constant interaction and processes with the actual world of particularized objects. (Lawlor)

Information is energy. Physics refers to the basic unit of light as a photon that came into being from an electron that increased velocity enough to break out of atomic orbit about a nucleus. This photon, reflected off a viewed object, carries information that travels in waves through an eye to file an event-image as memory in the brain. Metaphysically, the perception of an event-image, or point on the wave of experience, received through photonic transmission, is interpreted as a symbol by the ectypal consciousness. These symbols of interpretation, frozen frames of understanding, are the crucial link between the typal and archetypal consciousness. The continuous flow of interpretations becomes the proportional harmonic feeling of moving through experience. In other words, a human interprets the proportional harmonic flow of experience event-by-event geometrically through the recognition of symbols.

The idea is created in heaven. The sign is discovered in the human mind. The specific instance is observed on earth. (see fig. 15, 25) The actual sensations of earth originated ideally in heaven. The material senses function in response to their discovery of immaterial (spiritual) qualitative archetypal geometric proportions. The sense of smell responds to the geometry of molecule construction. The sense of hearing notices logarithmic, proportional differences between frequencies of sound waves. For sight, nerves in the retina are tuned into the same frequency range as skin. (Lawlor)

Pythagoras (560-490 BCE) said, “All is arranged according to number.”

The distance of the square’s diagonal or the circle’s circumference would never be known exactly because they make irrational functions (1:Ö2; 1:p). Irrational functions demonstrate graphically a level of invariable and universal experience, which is the key to opening a higher reality of number. Number has a definite, finite, particularizing power (quantity: exoteric/external; arithmetic), and a universal synthesizing power (quality: esoteric/internal; numerology). (Lawlor) Cosmology utilizes arithmetic for its structure and numerology for its meaning.

ESOTERIC NUMEROLOGY No. Discipline Level of Consciousness Illustration Image 1 Arithmetic (number) Spiritual; essence; wisdom Point Absolute unity; God-head; creation; circle 2 Geometry (number in space) Intellectual; being; knowledge Line Duality; power of multiplicity; self; first man (father) 3 Music (number in time) Emotional; virtue; opinion Plane Trinity; mother; triangle 4 Astronomy (number in space-time) Physical; action; sensation Form/Volume First born thing; material world; procreation; child; tetrahedron/square

This symbology of number, numerology, is reinforced mathematically with exponents, which represent the number’s dimension. Any number to the zero power is one, symbolically the unity womb. Any number to the first power is itself, expressed one-dimensionally. Any number to the second power is expressed as a plane, two-dimensionally. Any number to the third power is expressed as a three dimensional form. (see fig. 8)

The ascending dimensional progression expresses the creation of form from a point through the movement from heaven to earth. Reversing the movement (earth to heaven) is seen in the Buddhist alchemical process of renouncing the transient physical world and returning to the spiritual source (nirvana) (square-triangle-circle = earth-humanity-heaven = earth-fire-water). This progression moves from a four-point (three dimensional form) through a three point (two dimensional plane) to a one point (one dimensional point). This progression exemplifies the transformation from the material to the immaterial through the firing process of interior alchemy (neidan).

The entire perceptible universe is composed of vibrations, wave-forms. Waves, pure temporal patterns, can only be understood through number. All life physically vibrates, while all elemental or inanimate matter vibrates molecularly. The notion that every vibrating body emits sound is the key to understanding the universe. (Lawlor)

Qualities of matter are actually differences in periodicity. In biology, geometrical proportion illustrates that every atom of every molecule is being changed and replaced. Genetic coding is a vehicle of replication and continuity. The DNA helix is a set of fixed geometrical proportions. Bodily existence is determined by an invisible immaterial world of pure form and geometry, the archetypal essence. Photosynthesis occurs when carbon, hydrogen, nitrogen, and the magnesium of the chlorophyll molecule are arranged in a complex twelve-fold plan, the innate geometry of life.

The innate intellectual quality, which perceives spiritual archetypal idea was called ‘pure reason’ by the Greeks, ‘heart-mind’ by the Hindus, and ‘intelligence of heart’ by the Egyptians. Geometry is the tool, which allows the understanding of the origins of form and the principles of evolution. Through the practice of geometry, thought patterns can be raised to the archetypal level.

“The student’s concentration on sacred geometry was a discipline to assist in seeing, the metaphysical realities beneath all appearance; the crystallization of perception.” –Robert Lawlor

The physical world has a secondary reality. Its knowledge is imprecise. Nothing can exist without a cause. The creator of anything focuses on the eternal unchanging (complete archetypal heaven) and uses it as a pattern for form and function for good results. If creation is a result from focusing on the changing existence (incomplete) the results will be poor. The changing earth is the likeness of the unchanging complete eternal perfect heaven. (Plato)

Anatomy of the Soul: (see fig. 9)

The body of the cosmos is composed of five elements, earth, water, fire, air, and ether (Chinese: earth, water, fire, metal, wood). The spherical shape (extremes equidistant in all directions from the center) of the cosmos revolves on axis. The cosmos is a single complete whole consisting of parts that are wholes. The body of the cosmos contains all possible figures within it. Nothing can be taken from or added to it. It is designed to supply its own nourishment from its own decay. (Plato)

The soul of the cosmos is the ultimate cause of all motion of its body, because the soul was created before the body. The soul of the cosmos is composed of three layers of paired actions.

COMPOSITION OF SOUL Quantitative (Log2) Qualitative (Log3) Indivisible Existence Intermediate Existence Divisible Existence Indivisible Sameness Intermediate Sameness Divisible Sameness Indivisible Difference Intermediate Difference Divisible Difference

The soul’s ingrained mathematical structure can be expressed in seven numbers within a compass like model, progressing at logarithms of 2 and 3. One represents the indivisible and the intermediate, or 20 or 30. Logarithm 2 represents the quantitative linear structure of destiny. Logarithm 3 represents the qualitative circular details filled in by free will. Their intersection of log2 and log3 express the fate of divine intervention. It is always the qualitative realm that links the opposing realms of the quantitative (Plato with Pythagorean origins). Yijing numerology unfolds the structure of the quantitative realm which harmoniously returns the qualitative attitude of Taoist alchemy to the indivisible existence through an intermediary (middle) path. (see fig. 2-3)

Folding and Unfolding:

When analyzing the quantitative (material-external) realm (earth = log2), the exponents (0, 1, 2, 3, 4) define the cosmological level of progressive external creation, while the products (1, 2, 4, 8, 64) define the level of physical multiplicity and diversity, which can be expressed geometrically as polygons (circle-square-octagon) within the three realms upon a central axis (see fig. 2, 25-26);

[void (hundun) (20) ® heaven (tian) (21 ) ® earth (di) (22 ) ® human (ren) (23 ) ® human quantitative application (Yijing) (26)]

When analyzing the qualitative (spiritual-internal) realm (heaven = log3), the exponents (0, 1, 2, 3, 4) define the metaphysical (philosophical) level of progressive internal observation, while the products (1, 3, 9, 27, 81) define the level of spiritual multiplicity and diversity, which can be expressed as overlapping circles of heaven (abodes of deities) within the three realms upon a central axis (see fig. 25, 42-43);

[heaven (tian) (30) ® three heavens (santian) (31 ) ® nine heavens (jiutian) (32 ) ® three levels of nine heavens (33 ) ® human qualitative application (neidan) (34)]

External creation and internal observation are interconnected through the discovery of their exponential growth similarity (0, 1, 2, 3, 4).

Geometry of Experience: Intermediary Progression between the Quantitative and Qualitative

When the Nile flooded annually, the people of ancient Egypt were reminded of chaos. But when it receded, chaos was replaced by order. This event demonstrates the geometric law of proportion. When the laws of nature are perceived, inner conflict can be removed, and harmony is restored between the body, mind, and spirit.

The goal of geometry is to enable the mind to channel abstract cosmic tendencies of heaven into spatial ordered form upon earth. This is the conversion of number patterns into spatial arrangement: geometric proportion. Geometric symbols reveal still moments of time-continuum universal action that is hidden from sensory perception. Plato expresses that geometry and number are the most simplified expressions, and therefore the most ideal philosophical language. (Lawlor)

In Buddhist and Hindu philosophy time is represented as a necklace of square beads (mala), tangible moments or events. To be absorbed by this succession of limited frames is an illusion (maya). It is the inner thread, the unimaginable continuum that is real.

Our experience results from immaterial, abstract, geometrical proportions that spin to compose an arrangement of harmonic energy waves. Proportion is formed from ratio, a comparison of two different dimensions, quantities, or ideas (qualities; a : b). Sensory faculties respond by measuring the difference. Gregory Bateson said that the world is made up of patterns of ‘differences which make up difference.’ Comparison (‘analogos’ in Greek) is the basis of conceptual judgment.

Discontinuous proportion, used by the Pythagoreans, manifests the finite with two different ratios; [a : b :: c : d], [2 : 4 :: 3 : 6]. Continuous proportion expresses threeness through the reduction of number terms by introducing a mean term [a : b :: b : c]. Geometry can be used as a symbol, but ultimately it is the most simplified expression of innate pattern. In the continuous proportion, the perceiver does not stand outside the perceptual process as portrayed in the Pythagorean discontinuous proportion. Instead, the perceiver becomes apart of the perceptual process. The perceiver (b) forms the equivalency or identity between observed differences (a and c). Humanity is the geometric mean between heaven and earth.

The constant awareness of the integration of the external vibratory field with the internal field of perception, Sri Aurobindo referred to as “knowledge by identity,” which means the fusion of the self with the world, and is necessary for spiritual development. The continual flow of experience is a continuous proportion illustrated through the relationship between cognition, faculties of perception, and the external object:

[cognition : perception :: interpretation :: perception : external object].

“Whether we know it or not, all things take on their existence from that which perceives them.” -Upanishad

Nothing would exist without perception. Perception is relationship. To be is to relate. (Lawlor) Perception, the scope of experience, sifts through sensory information to ultimately remember an eternal concept. At the core of perception, created symbol is the key for understanding (returning to the innate concept) the interpretation of sensory data:

[sensory data : symbol :: symbol : concept].

Golden Proportion (F):

Continuous proportional thought approaches the sense of unity when the three-termed (trinity) proportion becomes possible with two terms (duality). The continuous proportion with two terms [a : b :: b : (a + b), or b/a = F] is the ‘golden proportion,’ and designated as phi, ‘F,’ the 21st letter in the Greek alphabet. There are two considerations (mysteries) for relating phi with unity. This proportion is larger than unity when b is equal to 1, so unity expanding is expressed by adding a to it.

1) First Mystery of Holy Trinity (the three that are two): [the whole is more than unity (a + b > 1)]

? First term = a = 1/F

? Second term = b = 1

? Third term = a + b = a + 1 = 1/F + 1

? a/b : a/a + b, or b/a + 1

2) Second Mystery of the Holy Trinity (the three that are two that are one): [the whole is equal to unity (a + b = 1)]

? If the value of unity is shifted so that the whole is equal to one, a unique characteristic of the quantity of F (1.618) is discovered as the only geometric partitioning of unity.

? When the third term is (a + b = 1), then (1/F + 1/F2 = 1).

Thus, the ultimate reduction of proportional thought from the three termed continuous proportion is a mathematical metaphor for the trinity: “the three that are two that are one.” Unity (a : b :: b : 1) is the goal of progressive meditation. Phi, derived from an irrational (intimate) geometrical relationship, is the only possible creative duality (proportional existence) within unity. Therefore, phi was referred to as the ‘golden proportion,’ or the perfect division. In Christian mysticism, F is the ‘son of God.’ (see fig. 10-14, 34-35)

Robert Lawlor says, “In proportional thought there are no fixed quantities, only fixed relationships.”

The continuous progression of F represents the external universe regenerated from the creative dream of God, the abstract (internal values divisible within 1) to the visible (external values greater than 1), the replication of God (unity), or the evolution of consciousness.

[…1/F3 : 1/F2 :: 1/F2 : 1/F :: 1/F : 1 :: 1 : F :: F : F2 :: F2 : F3…]

The geometrical implications of the golden proportion are written by St. John,

“In the beginning was the word [internal progression of the abstract dream of God; Holy Spirit; F2, F3],

and the word was with [in] God [external progression of the concrete universe; Son of God; 1/F3, 1/F2],

and the word was God [unity; God the father; 1].”

(In Greek, ‘logos’ translates as ‘word’ or ‘idea,’ meaning a three-termed proportion.)



The continuous progression of Ö2 is a procreative power functioning generatively on the external plane [1 : Ö2 :: Ö2 : 2].

Johannes Keplar said, “Geometry has two great treasures: one is the Pythagorean theorem, and the division of a line into mean and extreme ratios, the golden mean (F).”

F Series of Fibonacci:

Fibonacci, a 13th century Italian mathematician, drew attention to this series, which seems to control the laws governing the patterns of natural growth; branching. Some examples of these laws can be seen in: the conch shell nautilus pompilius, multiple reflections of light through mirrors, gains and losses of radiation, breeding patterns of rabbits, ratio of males to females in honeybee hives, philiotaxis (leaf arrangement on the stem of a plant), sunflower, cactus, pine cones, biometry (body measurements and bone lengths), etcetera.

FIBONACCI SERIES OF F Series Terms Relationship Examples A 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144, 233, 377, 610 Two successive terms are added together to derive the third term; Any two successive terms tend to relate as 1: F; Any three successive terms relate 1: F: F2; Fourth term: 1+2=3 89/55=1.61818=approx. F; 144/55=2.61818=approx. F2 B 1, 3, 4, 7, 11, 18, 29, 47, 76, 123, 199, 322, 521, 843, 1364 Successive ratios will tends toward F; Corresponding terms of series A and B tends toward Ö5; Twelfth term: 521/233=2.23605=approx.Ö5 C 1, 5, 6, 11, 17, 28, 45, 73, 118, 191, 309, 500, 809, 1309, 2118 Whole numbers tend to be half the decimal expression of the Golden Ratio; 1/F= .618 Twelfth term: 309x2=618 C1 (C x 2) 2, 10, 12, 22, 34, 56, 90, 146, 236, 382, 618, 1618, 2618, 4236 D F-5, F-4, F-3, F-2, F-1, 1, F1, F2, F3, F4, F5; .090, .1458, .236, .3819, .618, 1, 1.618, 2.618, 4.236, 6.854, 11.090 Logarithmic progression F2xF3=F5

The Relationship between Ö5, F and the Pentagon:

The diagonal of the double square (Ö5) is required to determine the Golden Section, from which the pentagon can be derived. Thus, phi has an association with flowers having five petals or a multiple of five petals. Five is the foundation for living forms, while six and eight are the foundation of mineral and inanimate forms. The pentagon is the symbol of life, particularly human life, thus the manifestation of the five elements. (see fig. 34)

The continuous proportion expressed that the universe is God creating himself, thus creation cannot exist without perception and to perceive is to relate. And to relate is to be. With the Golden Proportion being the only possible continuous proportion to create duality within unity, the construction of the pentagon came to represent divine manifested form (life derived from phi; man was created in God’s likeness). Pentagonal geometry manifests naturally in biological systems. (see fig.14)

The Golden Navel:

“Man is the measure of all things.” –Heraclitus

The navel is the center of the universe. The ancient Chinese character for ‘zhong,’ meaning middle, or center, and F (phi) are virtually the same.

By taking the human height as 1 (unity), the locus of the genitals is at ½ the height, and the distance from the feet to the navel is 1/F, and from the navel to the top of the head is 1/F2. In females the cut of the Golden Section is slightly above the navel, while in males, slightly below. Sexuality, expressed by ½ and Ö2, is the ever-expanding, halving-then-doubling, procreative function of man. At birth however, it is the navel that divides the child in half. Phi integrates part to whole by relating the child to its origin, its mother (the universe). Phi represents the relational power in the navel, which binds individual awareness with the totality of its origin to which it will return. The navel, center of the physical self, is what the mind focuses on to lay the foundation for spiritual accomplishment during meditation. (see fig. 12)

“I am that which binds. I am the golden navel of the universe. He who knows this knows Upanishad. Upanishad means 'near approach.’” –Upanishad

The Golden Triangle:

In Taoist cosmology, the pentagon represents the generative cycle of the five elements: fire®earth®metal®water®wood. Where as the pentagram inscribed within it represents the destructive cycle: fire®metal®wood®earth®water.

The ratio of the length of one of the lines of the pentagram and a side of the pentagon is F:1, respectively. Each line of a pentagram is bisected in two places creating three segments, two equally long segments at the ends and one shorter one in the middle. The ratio of the length of the longer segment to the shorter one is F. Interestingly, the sum of the lengths of the shorter segment and one of the longer segments is equal to a side of the pentagon. (see fig. 35)

The Golden Triangle is an isosceles triangle in which the ratio of either of the two equal sides to the shorter base is F. The two base angles are 72° and the vertex angle is 36°. Twenty Golden Triangles can be found within the pentagon-pentagram construction, 5 small, 5 large, and 10 medium. The base angles of 72° express the number of years to establish 1° of precession in the zodiac (72x30=2160; zodiac age); (see ‘Astrology’ section). The vertex angle is 36° shows a mathematical connection with all aspects of Taoist numerology, most particularly the sexagesimal calendar (60 x 60 = 3600 year epoch); [sim.Sumerian: Nibiru sun circuit].

Vesica Pisces: Generator of Form; Eye of the Vortex

Literally, ‘vesica’ is a bladder when filled with air would be in the form of a fish, ‘pisces,’ was the predominant sacred geometry utilized in Medieval Christian mysticism. The vesica pisces is the fish shaped juxtaposition of two circles with their centers on each other’s circumference (known as the eye of the vortex to the Greeks; mouth of the word becoming flesh or window of Christ to the Christians; eye of Ra to the Egyptians). It is the two circles and their juxtaposition (vesica pisces) that establish the trinity, which the Chinese call the Great Triad (Santian) (see below) of heaven, humanity, and earth. (see fig. 15, 25-26)

“The father’s divine eye is the pattern of creation behind creation.”-Key 316:5 Book of Enoch

The upper circle represents heaven, universal consciousness (mind), the gold solar source, the unchanging, and the archetypal symbol. Heaven is one, the whole, odd, yang, and unchanging because it is always present. The unchanging quality of the whole is that its parts are always changing. (see fig. 25)

“Everything a human being creates, is already there.”- Antonio Gaudi

The lower circle (inscribing a square) represents earth (body), empirical consciousness, the silver lunar reflection, the changing, and the typal object particular to the event experienced. When the one divides it becomes two parts. Dependent upon the circumstances of interaction, dichotomy gives birth to the three, and the three to the 10,000 things that are always changing, yet still parts of the one.

The vesica pisces (juxtaposition of the two circles) represents the region of humanity, eye of god, balancing consciousness (spirit), and the ectypal comprehended product of memory and present event interpretation. The spirit (humanity) connects the mind (heaven) with the body (earth).

The Piscean Age (started 60 BCE-2100 CE) is characterized as the formal embodiment of spirit, manifesting a deeper penetration of spirit into form; this is the materialization of spirit. This idea is demonstrated with the length of the axis, between the two intersecting points of the overlapping circles, acting as the midline of the vesica pisces, which is equal to Ö3. Thus, Ö3 is linked with the formative process (the embodiment of spirit; or manifesting the supernatural within the finite). A vesica pisces succession is the mother of all the regular polygons. (see fig. 27)

The triangle is the first and simplest polygon construction derived from the vesica piscis (balancing consciousness, the ectypal realm of human perception and interpretation).

“In India the triangle is called the mother, for it is the birth channel through which all the transcendent powers of unity and its initial division into polarity must pass in order to enter the manifest realm of surface. The triangle acts as the mother of form.”- Robert Lawlor

The human spirit relates with other living things, perceives the archetypal consciousness, via the heart chakra (fourth or middle chakra), or middle dantian, on the central channel. Recalling above, the Egyptians referred to the perception of the innate archetypal as the “intelligence of heart,” and “heart-mind” for the Hindus. Furthermore, the Chinese designate the fire element with the heart, as well as the triangle.

Qi Bo said, “...joy is a vacuum and is the emotion of the heart.” (Huangdi neijing as quoted in Veith)

Joy, or happiness, the accomplishment of the spirit, which resides in the heart, is a vacuum of relationship through which all form is manifested (perceived).

Angles (triangles) become a bridge between heaven and earth. A triangle is three angles, or angels. Heliobiology is the study of the angle as a specification of the influences of celestial patterns (angels) on earthly events. For instance, the angular position of the moon and the planets does affect the electromagnetic and cosmic radiations, which impact with the earth, and in turn these field fluctuations affect many biological processes. Leverage is the principle that states that forces are controlled, specified, and modified through the efforts of angulation. Also, light is refracted through substances at different angles.

The hexagon, a progressive generative form from the vesica pisces, is seen in carbon bonding patterns, which allow the formation of organic substances. It is the hexagonal construction that leads to the formation of the regular polyhedra. (see fig. 28)

“There is no god which is not all gods.” -Koran

Axis Mundi: Conduit of the Anthropocosm (Cosmic Human)

The oneness of heaven may be discovered after establishing the axis of the world (axis mundi), which is a vertical axis linking the over-world (heaven/stars; reason) with the underworld (earth; chaos) via a particular still point that represents the center. It is the axis mundi (within the educating human) that brings order (expanding heaven) to chaos (changing earth). This still point is observed as the center of gravity (navel; umbilical hole) in the human being when practicing internal alchemy. The human being as axis mundi has been called the cosmic human (homomundus) in Leonardo’s famous drawing, known as the Vitruvian Man, illustrating the relationship of the navel to the golden proportion. (see fig. 16) The human being (a microcosm), like a tree, is an axis mundi, a conduit between heaven and earth (macrocosm).

St. Bernard of Clairvaux asked, “What is God? He is length, width, height, and depth.” (as quoted in Lawlor) (see fig. 29)

This statement defines God through the four directions, up and down (the vertical axis which links heaven with earth), which is axis mundi. Thus, axis mundi provides a system of measurement for earth (geometry). In geo-physics, this statement is expressed as a cube (earth: material earth) stabilized by two tetrahedrons spinning in opposite directions (fire: polarity of electro-magnetic/energetic earth) (star tetrahedron; merkaba). (see fig. 16, 36)

Architectural microcosms (expansions of human microcosms) express axis mundi through nomadic dwellings (ie. teepee; yurt; kiva), temples (ie.Sumerian ziggurat), and mandala cities. (see fig. 16)

In geometric cosmology, the mystic doctrine of creation, the main anthropocosmic principle is that humanity is not a mere part of the universe but rather it is both the final summarizing product of evolution and the original seed, from which the universe germinated.

Analogos: [seed is to tree as the cosmic man is to the universe].

The tree grows from the seed but also creates more seeds. This is said another way in the kabbalist expression, “In kether is malcut, and malcut is in kether.” (see below) The tree is the universe, which is the actualization of the seed, which is the cosmic man. Thus, the cosmic man, or true man (zhenren) to the Taoists, is the source of the universe. This notion reinforces the idea of the Upanishad, “nothing exists without perception.” Humanity is not seen as the child of mother earth but earth is contained in the character of the cosmic man. The notion of the cosmic man being a part (origin) of the universe demonstrates that each fragment of the whole contains the constituents of the overall structure of the whole. The anthropocosm is the basis of astrological philosophy and internal alchemy.

As Robert Dicke puts it, “The right order of the universe may not be, ‘Here is the universe, so what must man be?’ But instead, ‘Here is man, so what must the universe be?”

Thus, the body of the cosmic man contains universal proportions that are the basis for a canon of measurements used by many civilizations, which govern poetry, dance, architecture, art, etc. (ie. cubit, phi).

Kabballah: Tree of Life

The kabballah (Hebrew trans. “to receive” life), tree of life, or divine lightning rod of remote antiquity found in Sumerian mythos, and Judaic mysticism, is a highly definitive axis mundi. According to legend, it is a cosmological teaching from the Sumerian King Melchizedek to his faithful servant Abraham. Kabballah can be applied to all phenomena, further defining the cosmology and processes of the anthropocosm (cosmic man).

The creative process of life begins in the void (ain), or unmanifested consciousness of negative existence, which contains the endlessness of the unknown (ainsoph), which channels limitless light (ainsophaur) through the condensation of the crown (kether) to eventually manifest the physical existence (malcut). Energy descends (divine lightning flash) and ascends (Jacob’s Ladder) the kabballah in a specific path through ten spheres of light (sepherot), which are connected through twenty-two pathways [corresponds with 22 letter Hebrew alphabet and Ganzhi system]. (see fig. 4-5, 67-72); (and ‘Ten Stems’ and ‘Twelve Branches’); (Halevi), (Sankey)

SEPHEROT OF THE KABBALAH 1 2 3 4 5 6 7 8 9 10 Phenomena Kether Hochma Binah Daat Hesed Gevura Tepheret Netzah Hod Yesod Malcut Aspect Divine Self Wisdom Understanding/ Intellect Knowledge Mercy Judgment Beauty Eternity; Victory Reverberation; Splendor Foundation Kingdom Anatomy Head L Brain; L Palm R Brain; R Palm Head L Arm R Arm Thorax; Viscera L Leg R Leg Genitals Root Viscera L lung R lung Brain Spleen Liver Heart L kidney yang- vitality R kidney yin- truth Genitals Chakra Crown Third Eye Throat Heart Solar Plexus Sacral Root Human Inner Intellect Outer Intellect Knowledge Inner Emotion Outer Emotion Essential Nature; Watcher Involuntary Processes Voluntary Processes Persona; Ego Body Psyche Divine Self Animus; Active Intellect Anima; Passive Intellect Mystic experience; Prophecy; Enlightenment Ego Ideal (reward); Active Emotion Super Ego (punishment); Passive Emotion Individuality Libido; Active Action Mortido; Passive Action Ego; Identity Body; CNS; Id Planets Uranus Neptune Saturn Pluto Jupiter Mars Sun Venus Mercury Moon Earth Earth Galaxy Stars Knowledge of Origin Sun Planets Earth Nature Man Moon Matter Government Spirit of Nation Constitution Head of State Upper House Lower House Parliament Departments Civil Service People Land Religion Teaching Tradition Knowledge Momentum Movement Discipline Conduct Practice Theory Personal Level Economy Exchange concept Finance principles Knowledge Resources/ Capital Banking/ Stock Exchange Currency Circulation/ Industry Trade Personal Wealth Life Span In womb; Out of womb Father Mother; Old age Conception Cell multiplication; Middle age Cell differentiation; Adulthood Essence; Prime Conservation; ANS; Youth Harmonization; Voluntary Systems; Childhood Predisposition; Infancy Body Time Planetary Nature Non-existence Species One Life Day/Night Breath Impression Passing Time Material World Octave Note Do Re Mi Interval Fa Sol Source of Tone La Ti Interval Do Triads Monad: Spiritual Triad (1,2,3); Divine Consciousness Soul Triad; Neshuma: Human Soul (4,5,6); Self Consciousness; Evolution Personality Triad; Vegetable Soul (7,8,9) Elemental Body: Mineral Soul Father; Tao Son; Yang Holy Spirit; Yin Ruah: Spirit; Objective/Cosmic Consciousness (1,2,6) Nefesh: Animal Soul (6,7,8) The Four Worlds Atziluth: Emanations; Fire; Spirit Briah: Creation; Air; Intellect; Archetypal Yetzirah: Formation; Water; Emotional; Ectypal Assiah: Elements and Action; Earth; Physical; Typal Key: 5% Shade = Right = Actual Left = Pillar of Dynamic = Cosmic Father = Abba = Yang = Energy = Expansion = Freedom = Active/Inner = Pingala nadi (Hindu yang channel) 15% Shade = Left = Actual Right = Pillar of Structure = Cosmic Mother = Aima = Yin = Matter = Contraction = Submission = Passive/Outer = Ida nadi (Hindu yin channel) White = Center = Pillar of Consciousness = Equilibrium = Sushuma (Hindu central channel) Note: There have been varying sources for the polarity of hochma and binah and pingala and ida. Because pingala and ida were thought to interweave each other, their position really doesn’t matter. Since the Chinese denote the left side of the brain to be the sun (+) and the right side to be the moon (-), the left wrist to be the husband (+) and the right wrist to be the wife (-), I will designate the dynamic pillar (+) and pingala nadi (+) to occupy the left side of the body and the structure pillar (-) and ida nadi (-) to occupy the right side of the body. Ironically the left kidney is yin but occupying netzah (inner action of truth), and the right kidney is yang but occupying hod (outer action of vitality).

MAGNIFICIENT VOID (HUNDUN): Zero Point

Zero point is the vast intermediary space between the absolute (timeless, formless, nonexistence, source of creation, godhead, unity) and the relative (manifested creation, myriad things, existence) universe. As a gate between the intangible and the tangible, this is the wormhole that folds space-time, where all scientific law breaks down. It is the potential source of energy contained in a seed [Sanskrit: bindu].

Black holes help explain the phenomenon of zero point, which contains the infinite. They are either the product of the primordial universe (beginning-birth), or of gravitational collapse of a high mass (>3 suns) star (end-death). In the singularity point of the black hole is where space and time are integrated and all physics breaks down.

Black holes can only be measured in terms of mass, electrical charge, angular momentum (spin), and size (which is proportional to its mass). The event horizon (which cannot be measured) of the black hole is the boundary between the inside and the outside of space-time continuum. Nothing, not even light can ever escape from inside the event horizon. When something falls into the black hole, strong tidal forces crush the object into the singularity point. There is no mass limit to black holes. Black holes are thought to aid galaxy formation as active yet void (until the singularity point) galactic centers. Active galactic nuclei and galaxy rotation support this theory.

Taoist Wuwei:

Buddhist Sunyata:

The fundamental cosmic element is space, which embraces unity. Because its nature is empty, it embraces and is the precondition of everything. Nothing of substance can exist or be differentiated without space. Therefore it is the foundation of consciousness. Consciousness of infinite space, beyond the space of time, leads to the realization of infinite consciousness. During meditation, the infinite consciousness occurs when time and space are transcended and unified into a point (bindu), which represents the end of integration and the beginning of the unfolding of inner space. Bindu is where the internal and the external have their origin and reintegration.

The great void, or emptiness [Sanskrit: sunyata], the central idea in Buddhism recognizes that ultimately all things are empty, impermanent, devoid of essence, and characterized by suffering. Sunyata is a state of realizing the universal consciousness, a mirror-like wisdom, which reflects the forms of all things without clinging to them or without being touched or moved by them. It is the collective transformation of the five aspects (skanda) of individual existence into the enlightened cosmic consciousness (boddhi-citta). (Govinda)

The void is the cosmic ocean that contains, permeates, and maintains the development of all phenomena. It is the source of creation as well as the unifying force of all phenomena. The Hinayana school, sunyata is applied to the individual as being an empty vessel. The Mahayana school denies individual empty vessels and thus arrives at total insubstantiality. (Shambhala- Encyclopedia)

The Madhyamika school (middle path between existence and nonexistence) views emptiness as having a two-fold character; emptiness of the self, or egolessness (reminiscent of Hinayana) and liberation, or emptiness as being equivalent to absoluteness (reminiscent of Mahayana). To realize emptiness means to attain liberation, which is accomplished by purifying the mind of affirmation (yes) and negation (no), thus embracing neutrality (I don’t know). The Madhyamika teaching believed that the absolute truth (emptiness of all phenomena beyond existence and nonexistence) could be realized by working through the relative truth (which does not exist because of its interdependence on the absolute truth). To the Madhyamika school, sunyata has three functions:

1) Is the precondition for the arising and impermanence of all beings

2) Enables liberation from samsara (cycle of birth, death, and rebirth)

3) Enables the comprehension of emptiness through wisdom (prajna); thus enables the realization of nirvana (extinction of samsara)

Madhyamika was also known as Sunyatavada (teaching of emptiness), because of its teaching concerning the emptiness of all things. In the Yogachara school all things are empty because they arise from the mind, which is equated with sunyata. The realization of emptiness, the absolute truth or enlightenment, which is viewed as the ultimate goal of Buddhist practice, doesn’t happen through philosophical argument but through direct experience (tantra). (Shambhala- Encyclopedia)

According to the teachings of the Tibetan Book of the Dead (Bardo Thodol) there are five dhyani-buddhas arranged in a four petaled lotus mandala [Sanskrit: “circle, arch, section”]; (see fig. 18-19) Vairocana Buddha occupying the center represents the undifferentiated universal principle of consciousness and the embodiment of the all-embracing great void. (Govinda) The Bardo Thodol differentiates six bardos, or in-between space, or suspended states of consciousness. The first three bardos of birth, dream, and meditation correspond to life, and the last three, moment of death, supreme reality, and becoming, correspond to death and rebirth. (see fig. 70-72)

Kabbalist Ain:

In kabbalist tradition (Judaic mysticism), the creative process of life begins in the void (ain), or unmanifested consciousness of negative existence, which contains the endlessness of the unknown (ainsoph), which channels limitless light (ainsophaur) through the condensation of the crown (kether) to eventually manifest the physical existence (malcut). Oppositely in the process of spiritual awakening (approaching death), dormant serpent (kundalini) energy at the root ascends the central channel to the universal source above the crown. (see fig. 67-68); and appendix on ‘Kabballah’) (Halevi)

Zero as Number:

Throughout history the circular mandala (Sanskrit. “circle, arch, section”) represented the essential structure of the universe based on its division into four quarters, to represent the elements, the seasons, the cardinal directions, etcetera. Where as Euclidian geometry and other modern systems of geometric thought are based on intellectual definitions and abstractions, ancient geometry meditates upon a formal order born from metaphysical unity. Ancient geometry begins with one. Modern geometry begins with zero.

Zero, considered a number, has been traced back to India (8th c.CE). In Sanskrit, zero (sunya) translates as “empty.” Indian mentality did not allow the placement of zero at the beginning of the number series therefore it was positioned after 9. It was not until the Age of Reason, in Europe (16th c.CE), that zero preceded 1. The value of zero in Hinduism and Buddhism expresses the goal of the created universe as well as the individual by obtaining personal escape from samsara through renunciation of the material world. This meant the attainment of blank void, or ‘selfless absence.’ In Greece, the empty column was denoted for zero. The Mayans of Mesoamerica used an egg shape.

Al-Khwrizmi (8th c.CE) brought zero with Indian numerals to the Islamic world. Four hundred years later Al-Gorisma’s (whose name is responsible for the word algorithm) works were brought into the Arabic settlements of Spain. Some monastic orders, such as the Cistercian Order whose philosophy inspired Cathedral construction, claimed that zero was a device of the devil. The acceptance of zero simplified arithmetic calculation and was first seen among merchants. The replacement of the numeral system invited numeric entities that have no verifiable concept or geometric form. Such entities included:

IRRATIONAL NUMERIC ENTITIES Numeric Entity Example Relatives Negatives Infinite decimals Algebraic irrationals Cube root of 10 Transcendental rationals “e” as the basis of logs Logarithms Which satisfy no rational algebraic equation Imaginary numbers The square root of –1 Complex numbers The sum of a real and imaginary number Literal numbers Letters representing mathematical formulae

Zero changed the meaning of ‘idea’, which meant form. In western thought, after the Industrial Revolution, zero negated the spiritual with the development of atheism. Zero influenced psychological ideas, such as the finality of death, the separation of heaven and earth, and existentialist ideas of non-being. In the natural world, zero is only a mental entity. In atomic theory of the 19th century, zero was used to conceptualize the empty void where the building blocks of matter floated. Now nuclear physics conceives the atom not as segregated particles that attract and repel, but as a field of interconnected, ever-transforming, particle-patterns. This interconnected field is what the Chinese call the qi, or life force. The universal energy force represents the root of oneness.

“The sage holds to unity in stillness.” -Hanfeizi

Oneness resides within the void (ie. the qi moves through the meridians; enlightened unity is approached through an empty mind). The root of oneness is internal. The infinite can be found within zero and zero is beyond the infinite.

GREAT UNITY (TAIYI) OF HEAVEN: Order (Power) of Universal Tao (see fig. 2-3, 7)

In the Daodejing, one (taiyi; dao) is the sacred beginning, which contains the duality of yin (turbidity, chaos, earth) and yang (clarity, order, heaven) (liangyi). Yin and yang are harmonized by the cohesive third element, humanity. The myriad creatures are created when heaven expands, earth changes, and humanity educates. (see fig. 1, 7, 26)

“The way begets the one; one begets two; two begets three; three begets the myriad creatures.” –Laozi, Daodejing, Ch.42

“The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name.” –Laozi, Daodejing, Ch.1

The Tao is the primordial source (taishi), the mother who gives birth to heaven and earth (tiandi), and nourishes the ten thousand things, or universe (wanwu). The Tao is compared to the “mysterious female,” whose gate is the root of the duality of heaven (yang) and earth (yin). This concept was used by Taoists to justify certain sexual practices (fangzhongshu) as a means of returning to the oneness, or attaining enlightenment.

A universal law essential to Taoism, states that all things, even the Tao itself, must return (fu) to the Tao. The unchanging and eternal (chang) movement, or spirit, of the Tao is return. Taoists view enlightenment (ming) as the realization of the unchanging and eternal (chang) universal law of return. The Book of Changes (Yijing) describes return (fu) to mean the qualitative process of change, or more specifically changing into the opposite (ie. when yin has reached its peak, yang returns). Thus, the qualitative process of change (return) is unchanging. The only certainty is that everything is uncertain.

In the Daodejing, returning (fu) to the ultimate destination of simplicity (pu), plainness (si), and innocence, the original nature of humanity, is represented as an unhewn block, or rough timber (pu), a new-born child (yinger), or raw silk (si). The predominant characteristic of the original innocence is spontaneous action (wuwei) and freedom from desire and attachment. The Tao is invisible, inaudible, unfathomable, eternal, and the form of the formless. The function (energy) of the Tao is being, while its essence is nonbeing. The Tao is Taiyi, which cancels out, or unifies all opposites (see ‘Taiji’ below). The Tao acts spontaneously and in accordance to the primordial chaos (hundun), its nature (zijan). Its action and result are without intention (wuwei), yet nothing remains undone. The phenomenal world comes into being through the power, or virtue (de) of the Tao.

The oneness of heaven expresses itself through the Tao, or method, which constantly creates/transforms (zaohua) the source (yuan) qi, which is not matter or spirit, but energy-matter, into the myriad transformations. These transformations began with nonintervention (wuwei), which became the Great Unity (Taiyi). Oneness is simply expressed geometrically as a circle, or point (1st dimension). In cosmological oneness reality is conceived as a unified whole. The essential law of nature (cosmic rhythm) is that everything revolves around a center point. To follow the center is to be in harmony with nature. (see fig. 2-3)

Becoming one with the Tao does not happen through intellectual investigation, but by realizing its unity, simplicity (pu), and emptiness within the self. Its realization requires an intuitive understanding that rests on, and pursues nothing, through abiding in silence. Its realization does not happen through acquiring knowledge, but rather through purging unnecessary excess to arrive at silent wisdom, which remains centered in primordial chaos. Therefore Tao cannot be expressed in words. The silent wisdom corresponds to a return to the source. Through abiding in the stillness of the source, internal and external activities become still, all limitations and conditions fade away, and the celestial light illuminates the truth, which links the self with the absolute (Dao). Philosophy (ie.Zhuangzi and Daodejing) and various preliminary breathing practices are utilized to enhance the meditative process (neidan), which facilitates the realization, or return to the Tao.

Two Paths: Daojia and Daojiao (see ‘History’ section)

There are two paths of Taoism, philosophical (Daojia) and religious (Daojiao). Daojia is based on the writings of Zhuangzi and Laozi, and aims at a mystical union with Tao (spiritual immortality) through a life of meditation. Daojia understands Tao to mean the all-embracing origin of all things. At the core of daojia is the attitude of wuwei, spontaneous and unmotivated action (see ‘History’ section). Daojia has maintained an antagonistic ethical view of Confucian hierarchy, which is believed to veil true human nature, its return to the Tao.

Daojiao embraces all Taoist schools and movements pursuing the attainment of physical immortality (changsheng busi). The most prominent movements were the Five Bushels of Rice School (Wudoumi dao), Way of Supreme Peace (Taiping dao), Highest Purity School (Shangqing pai), School of the Magic Jewel (Lingbao pai), Way of Right Unity (Zhengyi dao), and Way of the Realization of Truth (Quanzhen dao). Methods utilized to attain immortality consist of meditation, alchemy, physical and breathing exercises, and sexual practices.

Nature of Energy (Qi): Power of Tao

From a singularity point in the void, an interconnected field of life force (qi) provides order for the Tao, surrounding, permeating, and binding everything. The original energy force represents the root of oneness. When qi condenses (aggregates) it gives birth to matter, or form (xing) and when it is dispersed it gives rise to energy. Qi cannot be created nor destroyed, it can only be transformed. The qi in the body can assume many forms and roles but the qi is essentially one.

The character for qi indicates something, which is intangible (literally “vapor,” “steam,” or “gas”) and tangible (literally “uncooked rice”). Therefore, qi can manifest as subtle phenomena (steam), which derives from coarse phenomena (rice).

Because qi is the foundation of everything, and can therefore manifest into anything, it is a difficult word to translate. Qi has been translated as “energy,” “matter” (also known as ji), “material force,” “ether,” “matter-energy,” “vital force,” “life force,” vital power,” and “moving power.” Since qi is the fundamental quality in all phenomena, it also provides continuity between coarse material form and subtle non-material energy.

Interactions: (see fig. 17-18)

“Dao originated from emptiness and emptiness produced the universe. The universe produced qi…that which was clear and light drifted up to become heaven, and that which was heavy and turbid solidified to form earth.” (Huainanzi as quoted in Maciocia)

Before the beginning of all life and the interplay of heaven and earth, there was the Great Void, which nothing created, nothing preceded, and nothing sustained, until it was brought into movement by the original Great Qi. This movement enabled heaven qi to descend and earth qi to ascend, and from their interplay came change, movement and transformation; and thus there was life. In other words, the intercourse of heaven qi and earth qi created humanity. (Mann)

“Every birth is a condensation and every death is a dispersion. Birth is not a gain, death is not a loss. When condensed energy becomes a living being and when dispersed it is the substratum of mutations.” (Veith)

“The root of the way of life of birth and change is qi; the myriad things of heaven and earth all obey this law. Thus qi in the periphery envelops heaven and earth, qi in the interior activates them. The source wherefrom the sun, moon and stars derive their light, the thunder, rain, wind, and cloud their being, the four seasons and the myriad things their birth, growth, gathering, and storing: all this is brought about by qi. Man’s possession of life is completely dependent upon this qi.” (Zhangshi leijing as quoted in Mann)

“That which was from the beginning in heaven is qi; on earth it becomes visible as form; qi and form interact, giving birth to the myriad things.” (Suwen as quoted in Mann)

The elemental interaction of the heaven and earth creates the myriad things.

“In heaven there is wind, in earth there is wood; in heaven there is heat, in earth there is fire; in heaven there is damp, in earth there is earthiness; in heaven there is dryness, in earth there is metal; in heaven there is cold, in earth there is water; in heaven there is qi, in earth there is form; form and qi interact thus creating the myriad things.” (Suwen as quoted in Veith)

QI INTERACTIONS Heaven Earth Wind Wood Heat Fire Damp Earth Dryness Metal Cold Water Qi Form

Pulse of Lifestyles: (see fig. 6)

Artificial Lines: straight lines do not exist in nature

Natural Lines: all lines are curved

Natural Life: has rhythmical curves not deviating too far from a straight baseline (a balanced fundamental path)

Extremes:

? Internal extremes (impulsiveness, anxiety, anger, depression, tension) are more serious than exterior extremes (natural causes)

? Extremes create opposite extremes

? The more extreme and frequent the fluctuations (the sharpening of curves), the shorter the life becomes; lessening extremes (curve frequency) lengthens life

? Work to decrease sharp angles through personal cultivation

? Longevity comes by stretching out the curves

Tian: Heaven; (Shambhala)

Heaven, the abode of deities, represents oneness. Taoist heaven now follows the example of Buddhist heaven, which recognizes 36 heavens arranged on six levels. The lowest level consists of six heavens of desire. The second level has eighteen heavens of forms. The third level has four heavens of formlessness. The fourth level has four heavens of Brahma (the creator). The fifth level consists of the heavens of the Three Pure Ones (Sanqing), which are inhabited by the Celestial Venerables (Tianzun). The highest heaven is the Heaven of the Great Web (Daluotian), which has been described as uninhabited, or as the seat of Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun). Daoluotian separates the universal light from the darkness.

The Daodejing considers tian to be equivalent to the Tao. The supreme being, or Celestial Venerable (Tianzun), a personal form of tian, influenced the destiny of humanity through celestial mandates (tianming). It was believed that tian preserved order (peace) for benevolence, but also caused disorder (catastrophe) for human transgression. The Celestial Venerable reveals himself only to internally cultivated beings of virtue, true human (zhenren). Confucianists make God tantamount to tian, which can also mean sky, destiny, nature, or ethical principle, which is considered the highest designation.

The symbol for heaven is a doughnut-like disc (bi), where the diameter of the outer rim is twice as wide as the diameter of the inner opening. This same dimension is used in the formation of the Supreme Ultimate Diagram (Taijitu) (see below). The bi was adopted for the Chinese lucky gold coins, and the Japanese go-yen coin, which is also gold in color.

Tortoise: (see fig. 7)

The tortoise is a symbol of the universe (dao), more specifically the celestial pivot (pole star). It is actually one of the four great constellations (four animals), which designates the northern quadrant. Its shell is domed like the vault of heaven and hard, representing the protective yang aspect. Its belly is soft yin. The tortoise is a symbol of the Star of Longevity (Shoulao), who represents the human aspect of the Three Stellar Deities (Sanxing) (see ‘Sanxing’ below). According to legend, Fu Xi observed the surface of the shell to be demarked with the nine numbers of the magic square, the map of the world. In remote antiquity the tortoise’s bone shell was used to cast oracles. Bone as well as the turtle is associated with the water element, which corresponds to the origin of life.

The ideogram for ‘turtle’ (gui), particularly the bone shell, is verbatim to ‘glans penis’ (the sensitive tip of the penis), which may suggest the oracle casting nature of the penis, eventhough they both are shaped similarly. In Traditional Chinese Medicine, the genitals are ruled by the kidney which is the viscera of the element water and corresponds to the northern direction, like the turtle. In the ancient traditions of the world, stones were worshiped and consulted as oracles [Hindu: lingum stone is actually the penis of Shiva]. The oracle casting nature of the penis reinforces the precise numerological correspondence between the DNA triplet codon sets and the Yijing hexagrams, suggesting that birth is a divine oracle; note the position of north and the winter solstice denotes the birth of life and the cracking of the seed. Components of the ideogram for gui are embedded in its homophones for ‘ghost,’ ‘semi precious gems stone,’ and ‘grand, strange, exotic.’ Other homophones of gui (but having different ideograms) with direct correlation to the nature of the symbolic position of the turtle include, ‘10th stem,’ ‘return,’ and ‘jade tablet.’

Tianzun: Celestial Venerable (Supreme Deity) (see fig. 7)

This is the highest title venerated to a Taoist deity. The Three Supreme Ones (Sanqing) are considered the most important Tianzun. The Jade Emperor was also venerated as Tianzun. When Buddhism became very influential in China (3rd c.CE), the Taoists created the title of Tianzun as a counterpart for the Boddhisattva. Like the Boddhisattva, the Tianzun descended from heaven to teach wisdom to immortals, who would teach ordinary humans. Thus, it was believed that the Tianzun were the source of sacred texts and immortality prescriptions. When Buddhism first came to China, the Buddha was venerated as Tianzun, but was later designated as Terrestrial Venerable (Shizun) to avoid confusion. (Shambala) The various celestial venerables are identified below. (See ‘Liangyi’ for identifications for deities of heaven and demons of earth/hell.)

Pangu : Creator (see fig. 7); (Shambhala), (Stevens), (Lurker)

In Chinese mythology, oneness is represented in the creator of the world, and first human, Pangu, a primeval giant who was born of the five elements, who used a hammer and chisel, and the help of the dragon, phoenix, unicorn, tiger, and tortoise to form heaven and earth. In a 3rd century BCE version, Pangu arose from the chaos, or world-egg (taiyi), before the division of yin (heavy earth) and yang (light heaven). Over a period of 13,000 years the distance (Pangu’s size) between heaven and earth increased at a rate of 10 feet per day, differentiating yin and yang within unity (symbolized by Pangu embracing the taijitu). After his death, the different parts of his body were transformed into the various parts of the world: his head turned into the four sacred mountains, the sun arose from the left eye and the moon from the right, his breath became the wind, his voice became the thunder, the rain from his sweat, his blood became rivers and oceans, his veins and muscles became rocks, his flesh became soil, his skin becoming the cultivated land, his hair became grass and trees, and his bones and teeth became inorganic matter. The union of breath created the first humans, a youth and a maiden, whose descendents spread over the earth. Pangu is usually represented as a dark skinned dwarf with horns, dressed in a simple skirt and necklet of leaves, and holding a hammer and chisel.

Xuantian Shangdi : Supreme Lord of the Dark Heavens, All-Highest, Supreme Emperor (see fig. 7); (Shambhala), (Stevens), (Lurker)

The God-head of Oneness, Ruler of Heaven (Shangdi), is comparable to God the Father, or the One True God, worshiped solely until polytheism took hold about 500 BCE, until the end of the Shang era. In Chinese mythology, Shangdi controls weather (storms), therefore he was worshiped as the god of agriculture and destiny [sim.Sumerian: Enlil; Hebrew: Yahweh; Greek: Zeus]. Symbolically, Shangdi represents the synthesis of the yin-yang, or the great qi that powers the universe, located in the center of the bagua. Shangdi is chief of the four spirits (azure dragon, vermilion bird, white tiger, black tortoise) of the four palaces or four quadrants (sigong).

Shangdi is synonymous with the treasure, pearl, or way (dao), of heaven. At first, Shangdi was worshiped as an abstract (unseen) concept (center) and gradually became personified by the Tang dynasty (618-907 CE) as the Jade Emperor, Yuhuang Dadi. Shangdi may be considered a single entity of supreme oneness, as well as the spirit of cumulative ancestral rulers. During the Shang dynasty, the earliest supreme being, referred to as Shangdi, was consulted by diviners on behalf of the emperor for good fortune. In Beijing, Tian-An-Mien was used as a temple altar of Shangdi. In ancient times, the priest-king worshiped Shangdi as a holy ancestor by sacrificing a young ox (representing center) [sim.Sumerian: bull associated with Enlil] at the northern and southern borders during the winter and summer solstices respectively.

Beidi/Zhenwu: Perfected Warrior (see fig. 7); (Little)

The palace of Shangdi is located among the Great Bear Northern Pole stars of the central palace. Therefore, he is also known as Beidi (Northern Emperor). Beidi is a powerful exorcist, a deity of folk religious cults, the pivotal stellar god, and one of the most powerful ministers of the Jade Emperor. Beidi is usually depicted with the snake and the tortoise, former demon allies of Mowang, the Demon King, who he conquered in the legendary wars of 12th century BCE.

In Taiwan, Shangdi is known as Perfected Warrior, or True Warrior (Zhenwu), which relates to the animal associated with the North, the Dark Warrior. During the Ming Dynasty, the monastery at Wudangshan venerated Zhenwu, as the 82nd incarnation of Laozi. He was distinctively portrayed wearing armor but being barefoot, with a turtle entwined by snakes, a symbol of his role as an exorcist and healer. Zhenwu was credited with revealing the alchemical martial art, Taijiquan. Beidi and his spirit soldiers organized into spirit armies under the 36 Celestial Generals (Sanshiliu Tianjiang). Zhenwu is the principal patron of soldiers and protector of national security, as fanatically worshiped by uprising boxers in the Boxer Rebellion of 1900, for example.

A popular legend of Beidi describes his imperial origins. Emperor Qingdi’s wife conceived him during a dream of Laozi’s approach in a dragon carriage bearing a male baby who emanated a brilliant spectrum. Eighteen months later she bore a son who was illuminated by a resplendent light who eventually succeeded to the thrown. Realizing the instability of human existence, Beidi retired to the mountains, incarnating 800 times to become the first golden immortal.

When Beidi was on earth as a human, destined to become the golden emperor of heaven, people were primarily vegetarian. An evil man persuaded Beidi to taste meat, which so revolted him that he cut open his stomach to clean his bowels. During this activity, he was summoned to heaven, and his stomach and bowels followed as the snake and tortoise, that became his human and civil aides.

Protestant missionaries in China, elected to use the term Shangdi, to describe God (Yahweh), a convention still used by Chinese Protestants today. Catholics translated their version of God as Lord of Heaven (Tianzhu).

Polaris (Beidi): Carriage of Oneness

In terms of astrology, the still point of heaven, from earth’s perspective, functions as a central hub for all stars, or navel of the universe, as the big dipper, or great bear (Polaris system). The big dipper is the carriage, or chariot, for the god-head. (see fig. 7 and ‘Astrology’ section)

Di: Lord, God

Di is the oldest Chinese designation for the Supreme Being, Shangdi. According to legend, Di designates the primordial ancestor of the Shang people (2000 BCE). According to oracular inscriptions, Di designated the highest ruler capable of supernatural powers (ie. influence over weather), and controlling the fate of the people. Later, Di became an honary title for royal ancestors. During the age of philosophers (500 BCE), Di and Shangdi were interchangeable with the term heaven (tian). The Daodejing considers Di to be subordinate to the Tao. Other philosophies designate Di as a personal God.

Yuanshi Tianzun : Venerable Celestial One of the Original Beginning (see ‘Sanqing’ below); (see fig. 26)

Taiyi Jiuku Tianzun : The Great Unity, Deliverer from Suffering (see fig. 1, 7); (Shambhala), (Stevens), (Lurker)

Taiyi, a tutelary deity, is worshiped by for deliverance from suffering in the underworld. He also assists internal alchemists to achieve immortality. Signifying Great Unity, he is a benevolent deity, who was perfected before creation, and one of the Twelve Immortals of Heaven, recorded in the Fengshen yanyi. His symbol is a lion, which is often represented on temple scrolls. Taiyi is also worshiped as a sky god who dwells in the Purple Palace, in the constellation Zigong. He is also known as Jiugong Taiyi (Supreme Unity of the Nine Palaces).

Taiyi is the personification of unity, which is represented in the sky as the Big Dipper, the central hub to which all the constellations revolve. He is subordinate to Yuanshi Tianzun of the Three Pure Ones (Sanqing Daozu), equal to the Jade Emperor, and assisted by the Ruler of Fate (Siming). According to the Fengshen yanyi, he lived during the Legendary Age of the Five Sage Kings (Wudi), who became his subjects, and was the doctor of Huangdi. Taiyi is the Taoist equivalent of the Buddhist Dizang wang (Kshitigarbha), a savior who liberates repenting beings in the underworld.

Taiyi can be traced back to the sacrifices of Chinese shamanism (3rd-4th c.BCE). The Daodejing (Ch.42), Zhuangzi, and the Spring and Autumn Annals (Lushi chunqiu) (3rd c.BCE), describe Taiyi as a generator of multiplicity (wanwu). During the Han Dynasty (2nd c.BCE), Taiyi was venerated into a personal triad (sanyi), and the Taoist sorcerer Miu Ji introduced the cult to the royal court. Devotees of Shangqing pai worship Taiyi, who is believed to reside in the center of the brain (Purple Palace of the Jiugong).

Taiji: Ridge Beam; Supreme Ultimate; (Shambhala)

This term taiji appears in the Book of Changes (Yijing), to denote ultimate reality, or the primordial origin of all things. In Neo-Confucianism, the philosopher Ju Xi (1130-1200 CE) equates taiji with the Supreme One (taiyi), or the highest reality. According to an Yijing commentary by Xizi, taiji, the original beginning of change, produced the two original energies (liangyi), which produced the four images (sixiang), which produced the eight trigrams (bagua). This unfolding expresses the quantitative realm of logarithm 2 (see ‘Anatomy of the Soul’ above).

According to Neo-Confucianism, taiji fuses two fundamental universal principles, the normative principle of morality, or spiritual aspect (li), and the formative primordial substance, or physical aspect (qi). The formless, unlimited, procreative quality of taiji is made possible by li, which he equated with dao, but its nature is guided through quantitative alternating phases of rest (yin) and activity (yang), a characteristic pattern of qi, the progenitor of form.

Both spiritual and physical aspects are considered to be inseparable. The pre-existing original spiritual principle (li) finds expression through its existential dependent, matter (qi). The highest reality (taiji) embraces the li of heaven and earth. Thus, each entity is apart of taiji.

The movement of taiji creates yang, until it reaches an extreme and then it rests, creating yin, and vice versa. When the two energies (liangyi) separate they can clearly be perceived. The alternation of yin and yang, causing its fusion, produces the four images (sixiang) and the five elements (wuxing), which is the material foundation of all phenomena. All complex components are apart of their original whole, the taiji, and ultimately wuji. All phenomena become eternal through its unceasing productive and ever-transforming qualities.

Taijiquan: Supreme Ultimate Fist; (Shambhala)

The fist of the supreme ultimate (taijiquan) is a meditational martial art (14th c.CE) that harmonizes mind and body through synchronizing visualizations of the mind (yang) with the flowing postures of the body (yin) through the vehicle of the breath, a function of the spirit. According to cult legend, the Dark Warrior (Zhenwu) bequeathed taijiquan to the monks at Wudangshan.

Jiang Ziya : Chief Minister of the Spiritual Realms; (Stevens)

Jiang Ziya, commander of all celestial armies, is considered a deity of destiny, and worshipped commonly today as a protector of homes and shops. Usually Jiang Ziya is portrayed as a peasant trader who ascended in rank to a general in Shang dynasty court of the evil king, Zhou Xin. Other stories portray him as a Taoist philosopher seeking immortality.

Jiang antagonized Zhou Xin’s concubine, Daji, by destroying one of her vampire friends. Jiang escaped execution to ultimately fight against the Shang dynasty. After the Shang was defeated, Jiang served as prime minister, and presided at the canonization ceremony, where he awarded divine posts and titles to heroes and worthies who died on both sides of the Shang-Zhou wars to rule over the destinies of mortals. Yuanshi Tianzun, one of the three supreme deities, issued Jiang a sacred mandate, which ordered that the people worship the spirits of the dead heroes as regulators of nature, judges of morality, rewarding the good and punishing the evil. Jiang planned to appoint himself Jade Emperor (supreme deity) in a heaven without a ruler but was foiled. Therefore, he restored heaven’s order as chief minister of the spiritual realm.

Yuhuang Dadi: Jade Emperor, Supreme Lord of the Universe (see fig. 7); (Shambhala), (Stevens), (Lurker)

By the Tang dynasty, the unseen abstract center of oneness, Shangdi was personified into Yuhuang Dadi, also known as Yudi, the Jade Emperor, worshiped as a superior deity in Chinese folk religion, and religious Taoism. Yuhuang is one of the Three Pure Ones (Sanqing). Yuhuang determines what happens on heaven and earth, and has a vast celestial bureaucracy (which replicates human government) to carry out the task. Each deity is assigned a specialized task or ministry, and at the beginning of every year must ascend to Yuhuang’s palace in highest heaven to submit their annual duty report, which will determine future job placement. However, it was the responsibility of the terrestrial administration of the emperor to petition an irresponsible deity warning demotion, which was confirmed by the Taoist priest.

Yuhuang’s palace is located in the Heaven of the Great Web (Daluotian), where he rules the whole universe, including subordinate heavens, earth, and the underworld. His palace guard is the Transcendental Official (Lingguan). Lingguan are militant, semi-demonic, spirit officials that guard Taoist scriptures and uphold justice. (see ‘Wang Lingguan’ below)

Yuhuang’s earthly representatives include, Dongyue Dadi, Chenghuang, Zaojun, and Tudi Gong. Yuhuang is portrayed sitting on a throne, wearing dragon embroidered ceremonial robes, a head dress which dangle 13 strings of pearls, holds a ceremonial plaque, and shows dignity with a stern but calm facial expression. In the Taoist celestial hierarchy, Yuhuang was originally the assistant of Yuanshi Tianzun, who later resigned his supreme post to Yuhuang.

According to legend, before Yuhuang was born, his mother had a dream that Laojun handed her a child. Yuhuang was born a prince, who abdicated his throne after only a few days in order to retire to the mountains to study the Tao. Upon attaining perfection, he devoted the remainder of his life to teaching the Tao to the sick and poor. After 3200 world periods, he became the golden immortal, and after another hundred million eons, the Jade Emperor.

Among Yuhuang’s large family were powerful cult deities. Yuhuang’s nephew, Yangjian, also known as Erlang, dispels demons and ghosts by unleashing Hounds of Heaven (Tiankou). One Yuhuang’s wives, known as the horse-headed deity (sim to Doumu and Guanyin), rules over silk worms (sim to Huangdi’s wife Leizu). Yuhuang has nine daughters who dwell in the nine different heavens. One of his nine daughters, Qiku Niang, the Seventh Lady, is worshiped by girls wishing to know whom they will marry.

According to popular legend, Yuhuang Dadi’s immortal messenger appeared in a dream of the Song Emperor (1012 CE), Zhen Cong. The letter explained the danger of signing a treaty with the barbarian tribes and that Zhen Cong was an incarnate of the Jade Emperor. Soon following, Zhen Cong issued an edict proclaiming that whenever the Jade Emperor appeared in a dream he always announced himself as the Master of Heaven and Earth, and the Incarnation of the Tao. Zhen Cong’s recognition made the Jade Emperor the supreme deity in the Chinese pantheon, known as the Supreme Ruler of the Heavens, the Underworld, and Protector of Humanity. All Taoist, Buddhist, and deities of popular religion became subordinate to the Jade Emperor.

After the Shang-Zhou wars, the awesome post of the Jade Emperor was awarded unintentionally to a commoner by Jiang Ziya, who was reserving the post for himself. When offered the post, he paused with customary courtesy to consider, uttering “deng-lai” (wait a moment). An opportunist, named Zhang Denglai stepped forward to claim the position. Jiang Ziya unable to retract his words, silently cursed Zhang Denglai, saying “your sons will become thieves and your daughters will become prostitutes.”

In Vietnam, Yuhuang Dadi is worshiped as Zaodai (from the Chinese Gaotai meaning High Terrace), who is also associated with Jehova or Yahweh, the supreme being and creator in Christianity. His symbol is an eye in a heart.

Doumu : Mother Goddess, Mother of the Great Wagon (see fig. 7, 26); (Shambhala), (Stevens), (Lurker)

Doumu (Mother Goddess), or Xi Wangmu (Queen Mother of the Western Paradise) [sim.Sumerian: Ninhursag], a deity of Taoist popular legend, whose palace is also amongst the Great Bear (a.k.a. big dipper) stars, is considered the mother of the nine emperors and humankind. As Wangmu Niangniang, she is known as the consort of Shangdi or Yuhuang Dadi. She is the goddess of immortality and the embodiment of yin. Doumu supervises the register, which records the life and death of each person. She is venerated by devotees seeking longevity, and is the personification of compassion.

In Taoist and Buddhist temples, she is portrayed sitting on a lotus throne, has four heads, with three eyes in each, and eight arms holding precious objects.

She dwells in the Kunlun mountains, in the west of China, giving her the name ‘Queen Mother of the Western Paradise.’ The Kunlun mountains [sim.Sumerian realm of Anunnaki: Edin], also known as the Western Heavens, and Mountains of the Immortals, was a land where heaven and earth met.

Originally in prehistory, Doumu was thought of as a menacing figure with tiger’s fangs and a leopard’s tail, who spread infectious disease [sim.Hindu: Durga/Kali]. Doumu was later portrayed as a beautiful goddess (10th c.CE) [sim.Sumerian: Ishtar; Greek: Aphrodite (goddess of war and love)].

She changed in popular Taoist belief into a friendly being who watches over the herb of immortality, and regales her chosen ones (zhenren), or immortals (xian), on the peaches of eternal life (symbolically reinforcing the notion of centered oneness), in her garden of peaches near Jade Green Lake. She is accompanied by the phoenix.

She is also known as the Controller of Time and Space, and death. She is the supreme goddess of the Taoist pantheon, and became a very powerful popular religion deity of the Tang dynasty.

Popular lore claims that Xi Wang Mu incarnated as the mother of the Jade Emperor, Confucius, Laozi, and Sakyamuni Buddha. Some believe that she was the wife of the Jade Emperor, by whom she had nine sons and twenty-four daughters, all immortals. Most believe that she married an old man, Dongwang Mugong, the Royal Count of the East.

Xi Wangmu has each immortal (which there are tens of thousands) report to her in the Western Heavens and pay obeisance before being given a post within humanity. A popular story describes how Xi Wangmu’s immortal banquet, held every 3000 years, when the immortality peaches are ripe, was raided by He Who Awakens to Nothingness, or Nirvana (Sun Wukong), or the Monkey King (Sun Houzi), a deity of destiny, who drank the entire elixir and consumed all the peaches before anyone could stop him. Sun Wukong, skilled in magic, attained immortality by stealing it. He was born from an egg that was fertilized by the wind.

Gushen: Spirit of the Valley

The Daodejing describes Gu Shen as the Mysterious Female, or the Primordial Mother (Xuanpu), who is a symbol of the Tao.

“The Valley Spirit never dies; it is the woman, primal mother. Her gateway is the root of heaven and earth. It is like a veil barely seen. Use it; it will never fail.” –Daodejing, Ch.6

This passage was taken literally by followers of Daojiao to justify using sexual practices to attain immortality. The valley is a symbol of the way (dao) or virtue (de) by being the void (wu) to which all water flows, and therefore a place where life begins. The spirit of the valley may also designate the spirit of mountain springs.

Bixia Yuanjun: Princess of the Azure Clouds

According to popular legend, Bixia Yuanjun, also known as the Goddess of Maternity, protects women and children and is considered the patron of wet nurses. Her cult is centered in Taishan, Shandong province, where she became known as Lady of Taishan (Taishan Niangniang), or Holy Mother (Shengmu), and accepted as daughter of Lord of the Underworld (Dongyue Dadi), also known as God of Taishan. Pilgrims go to Taishan to pray for children. Her cult developed by Taoists during the late Tang dynasty, to counter the growing popularity of Buddhist Goddess of Mercy (Guanyin).

The veneration of Bixia Yuanjun can be traced back to legends of the Han dynasty. She is usually accompanied by two female assistants, the Lady of Good Eyesight, who protects children from eye infections, and the Lady Who Bestows Children. She also has six other female subordinates, who protect children of different ages. Bixia Yuanjun, her two assistants, and six subordinates are known the Nine Ladies (Jiu Niangniang), to whom many Chinese temples (nainaimiao) are dedicated.

Guanyin: Goddess of Mercy

Interestingly, Doumu, Xi Wangmu, as well as Bixia Yuanjun, Jiutian Xuannu, and Nugua has been interchangeable with the Buddhist Guanyin.

Laozi: Old Master (see “History’ section); (see fig. 7)

Zi: Ancestor

Veneration of ancestors is a central concept in Chinese religions. Families designate plaques or pictures of their ancestors, who provide protection and communication with heaven. Ancestral plaques are kept in the family shrine (4-5in wide by 8-10in long) with engraved names and birth and death dates. Wealthy families keep separate ancestral shrines, while modest families place the plaques on the north wall (the quadrant of polaris, water, rebirth, memory, and ancestors). Plaques are arranged according to the family hierarchy. The number of plaques reflects the prestige of the family. It is common to hold ceremonies for ancestors on the new or full moon, or the ancestor’s birth or death date, by offering candles, incence, and food. In neurophysiology, the region of the brain that is associated with memories (even ancient ones), and ancestors, in facial analysis, is the occipital lobe, which also corresponds to the water element.

Tianzhu: Emperor (see fig. 7); (Shambhala)

The emperor is referred to as Son of Heaven (Tianzhu), who serves as a mediator between humanity and heaven. The emperor’s power is both secular and sacred, the latter being received through tianming. Chinese Catholics designate God as Tianzhu. (See ‘Wudi’ and ‘Sanhuang’ below)

Tianming: Celestial Mandate, Will of Heaven (Confucius)

This is the mandate ruled by the virtue of the Son of Heaven (tianzhu), the Chinese emperor. Tianming have been traced back to the Yin and Zhou dynasties. The emperor received his mandate directly from heaven, which legitimized and restricted his authority. It was essential for the emperor to recognize the signs of heavenly wrath or approval, so he could correct his conduct accordingly to the will of heaven.

Confucianism defines ming, or tianming, as the will of heaven, a power directed at a specific aim. It was later referred to the totality of all universal energy beyond the influence of the human will. Thus, successful action depends on the will of heaven. Understanding ming means to act according to the requirements of a given situation, without concern for its resulting success or failure; acting appropriately in the moment (similar to the spontaneous action of wuwei). Accepting the inevitability of destiny (ming) is an ideal characteristic of the Confucian saint.

Tianshu: Celestial Writing

Taoism designates two types of tianshu. First, there is natural tianshu, or Chinese pictograms resembling clouds that can only be read by those who have realized the Tao. Second, there is cloud script (yunzhuan), which is used in Taoist texts.

Zhenren/Shengren: True Human/Sage (see fig. 7, 26); (Shambhala)

Zhenren (true, or pure, human being), first used by Zhuangzi, was considered to be an ideal figure in Daojia and Daojiao, and is a person who has realized the truth within oneself, and thus attained the Tao, liberated from all limitations and concepts.

The Huainanzi describes the zhenren as “neither born, nor does he die; he is not empty, nor is he full.”

The Taipingjing places the zhenren above immortals (xian) and below deities (shen), within the Taoist hierarchy. Since the Tang Dynasty, the title of zhenren has been a honary title given to saints and sages. Emperor Tang Xuanzong bestowed the title of Pure Man from the Southern Land of Blossoms (Nanhua zhenren) to Zhuangzi, and thus his collective writings, has been called Nanhuazhenjing.

Zhuangzi describes three synonymous terms for zhenren, which designate specific levels of realization and liberation. All three levels of zhenren describe the ideal human, or human who has attained perfection by realizing the Tao.

1) Shengren (realized sage or saint) is free of name

2) Shenren (spiritual human) is free of action

3) Chiren (highest human) is free of ‘I’

The sage, who has accomplished the unified mind-state, the Laozi state, is the goal for the practitioner of Tao (daoren). The daoren finds oneness, or spiritual rebirth and growth, by returning ambitious thought inward to the source of destiny. Constant return to the source of creation is known to Taoist adepts as the firing process of internal alchemy, or guarding the treasure, like a pregnant lady guards the fetus. The treasure, or yuanqi, is stored in the dantian (elixir field) located on the great central channel (axis mundi), or microcosmic orbit. (see fig. 16, 63) The lower dantian, or ocean of energy (qihai), located below the navel at the center of gravity was demarked by the Greeks as the golden proportion, which is the fundamental growth proportion found in all natural phenomena. (see fig. 12)

The Laozi unified mind-state enables the spiritual inauguration of the true son of heaven (tianzhu), a title intended for an emperor. The Hebrews have described these spiritual people as prophets (ie.Jesus, Isiah, Ezekiel, Jeremiah, Elijah, Enoch), chosen for their spiritual refinement to reveal divine messages to humanity.

Yuren: Feather Human

Originally, the feather human (yuren) designated the flying immortals (xian). Later after the establishment of Daojiao, it became a specific designation for a daoshi, who has attained immortality (changsheng busi), ascending to heaven in broad daylight (feisheng) [sim.Biblical: Elijah flying to heaven in a chariot of fire; Hebrew: Enoch].

Xian: Immortal (physical); (see fig. 7); (Shambhala)

In religious Taoism, attaining physical immortality means that one has transcended the “world of dust” and may be considered a sorcerer. Various methods of endeavoring to achieve immortality include producing an immortality pill (waidan), breathing exercises (ie. xingqi, fuqi, taixi), gymnastics (daoyin), sexual techniques (fangzhongshu), fasting (zhai), or meditation (ie. zouwang, shouyi, zunshu).

Ge Hong, alchemist, defines three levels of immortality, terrestial, celestial, and just separated (shijie). Terrestial immortals dwell in nature, usually forests or mountains. They are sorcerers with the ability to conquer demons, befriend animals, become invisible, and retain a youthful age. As sages, they have occaisionally been known to astonish mortals with their magic and transmit ancient knowledge. Celestial immortals dwell in heaven (tian), which the Taoists have designated as the Isles of the Immortals (Penglai, Yingzhou, Fangzhang) [sim.Andean: Titicaca] in the eastern sea, and the Kunlun mountains of the Western Paradise [sim.Sumerian: Edin]. Celestial immortals ascend to the clouds with their bodies upright, soar through the clouds without beating wings, ride dragons to heaven, polymorph into animals, meander through azure clouds, dive deep into oceans and rivers, and fly to mountain peaks. Before attaining eternal life, celestial immortals had to rid themselves of emotion and ambition.

Immortals are often portrayed on riding upon a crane, which has amazing longevity (1000 years or more). They are believed to ascend to heaven (feisheng) on a crane with a vermillion red head, which signifies its preservation of pure yang. The most popular immortals are the eight immortals (baxian). In Chinese art, the xian are frequently portrayed as having feathers. The original ideogram for xian translates to mean, “ascending into the air,” corresponding with feisheng. The later transformed ideogram for xian translates to mean, “man” and “mountain,” suggesting that immortality is saught after by withdrawing to the mountains.

Abodes of Immortals: (Shambhala), (Robinet), (Stevens), (Lurker)

Penglai, Yingzhou, and Fangzhang are islands of the immortals in the East China Sea, represented epitomes of ultimate bliss. [sim.Americas]

Penglai: Rampant Weeds [sim.Andean empire]

An island in the East China Sea, believed to be the home of immortals, and habitat for the mythological mushroom of immortality (lingchi). Liezi’s writings about Penglai and the lingchi motivated the development of Daojiao. There were many failed expeditions (as far back as 4th c.BCE), due to ships being captured, or lost, and according to legend the entire island of Penglai disappearing into the sea. Liezi describes Penglai as an island of gold and precious stones, glittering white animals, forests of coral and pearl, fragrant flowers and sweet fruits that brought immortality upon ingesting, and inhabited by immortal fairies that flew in great numbers.

Yingzhou: World Ocean Continent

Yingzhou is another island of the immortals believed to be in the East China Sea.

Fangzhang/Fanghu: Square Fathom/Square Urn [sim.North American/Mesoamerican nations]

Fangzhang is another island of the immortals believed to be in the East China Sea. A Taoist text (4th or 5th c.BCE) describes Fangzhang as being in the center of the eastern ocean (Pacific and Atlantic), having four coasts (W, S, E, N) of 5000 miles long, a favorite dwelling place of dragons, having palaces of gold, jade, and crystal, and the Nine (life-giving) Springs. Immortals who wish not to ascend to heaven, travel here for the certificate of the primordial source of life. They plant the herb of immortality and marry princesses, who rule over water spirits, dragons, sea snakes, whales, and all marine life.

Kunlun: [sim.Sumerian: Edin]

A mountain range in western China, glorified as a Taoist paradise, and according to legend abode of Xi Wangmu and the earthly immortals. It is here where Xi Wangmu grows immortality peaches. In Taoist cosmology, Kunlun consists of three (or nine) levels, connecting heaven with earth. The upper level penetrates heavenly realms of the gods while the lower level penetrates the watery realms of the dead. There have been many expeditions for the immortality peach. Shangqing pai equates Kunlun with the brain.

According to tradition, King Mu of Zhou was the first to visit Kunlun, where he found the palace of Huangdi. He erected a stone memorial and received by Xi Wangmu.

According to the Huainanzi, the mountains of Kunlun, Cool Breeze, Hanging Garden, and Fenced Paulonia Garden, form the parks of Kunlun city. The lakes in these parks are of ‘yellow water,’ which return to its source after flowing through the park. The water is also known as cinnabar water, which gives immortality to whomever drinks from it. Those who can reach the peak of Cool Breeze, the lowest of the three mountains, attain immortality. Those reaching the peak of the second mountain, Hanging Garden, which is twice as high as the first, will become spirit who controls wind and rain. Those reaching the peak of the highest mountain, the place of Dadi (Supreme Celestial Emperor), step into heaven and become a divine spirit (shen).

Taishan:

Taishan, also known as the Sacred Mountain in the East, is situated in Shandong, Eastern China, and is considered a focal point of Chinese mythology. The Taoist deity, Great Emperor of the Eastern Peak (Taiyue Dadi, or Dongyue Dadi), Supreme Ruler of the Underworld (see below), subordinate only to the Jade Emperor (Yuhuang), resides here. His daughter is Shengmu (see above). It was believed that people’s souls came from Taishan and returned there after death, assembling at its base (Haolishan). Taishan’s Stairway to Heaven (approximately 7000 steps) lined with shrines and temples lead to its peak where the Jade Emperor’s temple is situated.

DUALITY WITHIN UNITY (LIANGYI): Yin and Yang

The Chinese characters for yin and yang literally illustrate the dark (yin) and sunny (yang) side of a hill, or mountain (symbol of Tao). Yin and yang represent two phases of a relative cyclical progression, constantly alternating into each other. Ancient farmers observed day alternating into night. Sunlight promoted activity during the day. The moon (yin) reflected sunlight through darkness encouraging rest. The sun (yang) position tells where yang is. The sun is in the sky, which was perceived as a round vault of the heavenly bodies that measures time (yang). Earth was modulated into fields, which measured space (yin). The sun rises in t