The two chapters of "Xuan Yao Pian - Part II" in the Ancient style

Author: Kong De. Self-note: The "Shen Tong" states: "I dare not make false claims; I will imitate the ancient human culture." Take this as the title. Chapter One [Original Text] The primordial ancestral spirit is simple and faint. Yuan Han had no emperor, and at the beginning he was nameless. The chaos was shattered, and Taiyi let out his cuteness. When the two instruments are in harmony, the sun and the moon are bright and dim. When the earth is in contact, it changes; when the earth is in pursuit, it succeeds. Different names but the same origin, the same root. The balance of internal and external virtuality and fullness, hardness and softness. Yin and Yang transform principles, changing fractals. True essence and true energy are hazy and mysterious. The Kan and Li are reversed, and the five elements are applied. If one saves, God will be born; if not, death will come. The path of immortals is guarded with caution, while the path of ghosts is treacherous. People long for the way of heaven; quickly open the gates of the netherworld. By Xian Xitian, the dao 炁 endures forever. [Annotation] (Note: To save space, an annotation is provided for every two sentences and they are listed as one paragraph. The original text will not be reintroduced.) In the universe and nature, the original thing that can give birth to and create all things is called "Primordial ancestral Qi" by Taoists. When no physical phenomena have occurred in the universe, only the primordial ancestral energy exists in it. Because the existence of the primordial ancestral energy is the most primitive, the most vast and boundless, and the most simple, we call it "Pupu". Because the existence of the primordial ancestral energy fills the universe, it has no form to describe, no concept to express, no beginning and no end, no light and no darkness, no upper or lower, and is like a person who is intoxicated and not yet awakened. We call it the state of "drowsiness". In terms of the meaning of "Yuan Shi Zu Qi", the character "Yuan" encompasses the original unitary entity, where nothing has occurred and there are no signs or warnings. The term "beginning" implies the very beginning, being in a state of chaos and confusion. It seems that there is nothing but something, and there is nothing but nothing. It can only be said that this state and nature are "nameless". We can use the "three poles" theory of Wuji, Taiji and Youji to explain the generation, development and transformation of all things by the "primordial ancestral Qi", as well as the periodic laws and phenomena it reflects in this process. When the primordial ancestral qi is still in a simple and faint state, it is also the true "primordial" at this time, manifested as the boundless. Wuji can be understood from two aspects: one is "the absence of Ji", and the other is "the place where all ji end up". However, the universe is an eternal living entity, so Wuji, Taiji, and Youji are also in periodic and eternal motion: when Wuji reaches its peak, it will undergo changes, breaking the state of no emperor, no sign, no name, and no form, and presenting (reacting as) the symptoms of Taiji. This is like a flower. When the bud forms, it is called Wuji; when the bud first blooms, it is called Taiji. So the poem goes: "When the chaos is broken, the great spirit erupts." Taiyi is Taiji. Laozi said, "The Dao gave birth to One; one gave birth to two; two gave birth to three; and three gave birth to all things." "One" means the infinite, arranged in sequence as "A". "Two" refers to Taiji, which contains the Yin and Yang instruments and is arranged in sequence as "Yi". If Wuji is stillness, then Taiji is vitality within stillness. Stillness is Yin and movement is Yang. In the Tai Chi state, Yin and Yang are mutually rooted; Yin and Yang give rise to Yang, and Yang and Yang give rise to Yin. Yin is impure Yin; Yin contains Yang. Yang is not merely Yang; it contains Yin. This mutually rooted and mutually generating state forms a harmonious "beneficial to life" principle and rule, which the ancients named "Yi". Later, "yi" was extended and developed into the practice of having rituals for all celebrations and sacrifices, having ceremonial guards for high-ranking officials' trips and welcoming and seeing off distinguished guests, and religious ritual activities being called "ke Yi". This indicates that "yi" is always relative and complementary. In the Tai Chi state, the Yin and Yang are a pair of partners who are in harmony and cannot do without each other, just like the sun and the moon. The sun works during the day and the moon works at night. But at the same time, the light of the moon is reflected by sunlight, and sunlight is manifested through the reflection of the moon's body. In the universe and nature, all positive things can be summarized and named as "Qian", and all negative things can be summarized and named as "Kun", and they can be represented by hexagrams. The birth, evolution, transformation and change of all things are all produced by the interaction of Yin and Yang between the universe and the earth. No matter how intricate and complex a thing is, if you only analyze it with the principles of Yin and Yang transformation, its essence and inner quality will become clear. In a matter, when the active aspect of the Heavenly Stem intersects with that of the Earthly Stem, the matter will change, either in a positive direction or in a circular one. This depends on the nature of the active aspect of the Heavenly stem and the matter, energy and information it brings. When Kun takes the initiative to ask for from Gan, the success rate of things is high. Here I will give two examples for illustration: In the first example, "Gan" refers to the dominant groups or individuals in society, and "Kun" refers to the disadvantaged groups or individuals. A strong laborer takes the initiative to interact with the disadvantaged. If his initiative lies in helping the disadvantaged, the fate of the disadvantaged will change for the better. If his initiative lies in defrauding and exploiting the disadvantaged, the fate of the disadvantaged may face disaster. On the other hand, as a member of the disadvantaged group, if you dare to fight against fate and actively seek opportunities to win the support of powerful groups or individuals, your ideals and career may succeed. The second example states: People are born after birth, with fire as their nature and Qian as their destiny, and water as their destiny. Sex has a dominant role in fate, but different behaviors will lead to different outcomes. If one's nature is to satisfy one's seven emotions and six desires in order to gain stimulation and satisfaction, this kind of "heavenly interaction and Earthly transformation" will "ruin" one's life. If the information and energy of sex are not consumed externally but stored within the body and combined with one's fate, this kind of "Qian Jiao Kun transformation" will "transform" one's life well. On the other hand, in terms of innate life, the nature and spirit are Yin and Kun, and the life and energy are Yang and Qian. If the innate primordial spirit and nature actively interact with the innate primordial essence and primordial energy, the regeneration and immortality of life will be beyond doubt. Of course, in the Tai Chi state, the interaction between Qian and Kun, and Kun and Qian, are all harmonious and mutually beneficial. However, the phenomenon of Gan and Kun's "two instruments in harmony" ultimately stems from the primordial ancestral qi as a single entity. So, in the postnatal period, all things have different names and appearances, presenting a myriad of wonders. However, when traced back to the primordial period, they all originate from the same source and are rooted in one fundamental root. When we understand the above truth, we know that as the whole of the universe and nature, it only has Wuji and Taiji. If we were to cut off a link and make a cross-section in the overall cycle of the universe's natural transformation, then there would be a phenomenon of local extremum. For instance, the birth and death of a living being, within the natural universe as a whole, is merely a form and a process of the alternating transformation of Gan and Kun. In the whole, it is just a kind of Tai Chi movement. However, if we take a look at a specific stage of life, this organism, from birth to death, has a local "three-pole" cycle, especially demonstrating the presence of poles. However, the purpose of practicing Taoism is to integrate this local "purity and extremity" into the universe's overall Wuji and Taiji for understanding and assimilation. In terms of cognition, with the advent of Tai Chi, there are relative concepts such as Yin and Yang, movement and stillness, inside and outside, up and down, emptiness and fullness, hardness and softness. But at the same time, these relativists are not completely opposed to each other, but rather interdependent and coexisting relationships, always undergoing harmonious interweaving and transformation. It's just that depending on the circumstances, sometimes the Yang element is more or less, and sometimes the Yin element is more or less. By analogy, the interplay and transformation of the internal and external, hardness and softness, emptiness and reality, movement and stillness, and up and down of the two are all like this, thus forming a rich and diverse array of things that will never be repeated. For instance, the "I Ching" mentions the formation of men and women, stating, "The Way of Heaven gives rise to men, and the Way of Earth gives rise to women." That is to say, in the alternation of Yin and Yang, when the component of Qian is abundant, a male body is formed; when the component of Kun is abundant, a female body is formed. Having understood this principle, it can also be known that the closer a life is to the primordial ancestor, the more Yang its energy becomes; the more it deviates from and is distant from the primordial ancestor, the more Yin its energy becomes. Eventually, if there is a day of Yang, it will be a dead spirit. Therefore, the ancients said: "Pure Yang without Yin is immortal." Pure Yin without Yang is a ghost. The combination of Yin and Yang makes a person." We understand the above principles with the aim of applying them and the physical phenomena they reveal to our own life cultivation practices. In our human body, the food and energy that are tangible and perceptible are all ordinary essence and energy. They are merely the essence and energy formed through breathing through the mouth and nose and food intake after birth. This kind of ordinary essence and energy relies on the primordial essence and vital energy. Without the primordial essence, they cannot exist. Therefore, we call them false essence and false energy. The primordial essence and vital energy are the masters and foundations of life, so we call them true essence and true energy. True essence and true energy must also be cultivated through false essence and false energy. Therefore, in the future, "one can cultivate the true self by borrowing the false" and "return to the innate self in the future heaven". True essence and true energy are the manifestation of the primordial ancestral energy in the human body. They themselves are formless, imperceptible and unknowable. However, human beings have an acquired physical life. When this acquired physical life eliminates all phenomena of extremity and returns to the state of primordial infinity, the Tai Chi will naturally manifest, giving the sentient and knowing physical life a special feeling, that is, a sense of confusion and infatuation. From the perspective of the Eight Trigrams and the Five Elements theory, this is a shift from the separation of water and fire in the postnatal "Kan" and "Li" to the prenatal transformation, changing from the separation of water and fire in the "Kan" and "Li" to displacement and convergence. The fire in the "Li" position after birth flows downward and meets the water in the "Kan" position, turning cold water into hot water. Then, the water in the "Kan" position transforms into qi and ascends to nourish the fire in the "Li" position, thereby cooling down the scorching fire. The Five Elements have shifted from the extreme mutual restraint in the later stage to the harmonious mutual generation in the innate stage. From this, we can draw a regular conclusion from the "Ti" hexagram, that is, the "Ji Ji" hexagram above the lower Kan is beneficial to life and brings peace and harmony. This hexagram indicates that water is above and fire is below. The "Weiji" hexagram, which is lower than the upper kan, represents opposition and harm, and is close to disaster. This hexagram indicates that fire is above and water is below. When fire is above, it will ignite and burn out completely; when water is below, it is prone to draining and drying up. It is a two-way draining and mutual destruction. The hexagram "Ji Ji" enlighten those who practice Taoism and cultivate their skills that at all times, they should focus their mind, which symbolizes "leaving" fire, within their body, which is what is called "concentrating the mind on the dantian". From this, the "fire" takes its place at the bottom and refines the "water" that is the ordinary essence acquired within the body, which is called "refining essence into qi" or "panning for gold in water". The innate "Ji Ji" is natural, while the acquired "Ji Ji" is man-made. To reach nature through subjective and proactive human intervention is what is meant by "the future is close to the present." For the two hexagrams of "Ji Ji" and "Wei Ji", those engaged in the cultivation of immortality are very cautious and pay close attention. They pay attention to creating a state of "accomplishment" in every little detail and avoid "unaccomplishment". But the heretics and the people who just muddle through life in this world do not pay attention to these. They are the destroyers of the "already saved" and the creators of the "unsaved". So, it is inevitable that they will bring about disaster and danger. The Eight Trigrams and the sixty-four hexagrams all reflect the common cyclical and changing laws of all things. Once you understand its philosophy, you will see that the philosophy reflected by a hexagram can be applied to many specific things. It can be used in practicing martial arts and also in dealing with complex social matters. Therefore, the two hexagrams of "Ji Ji" and "Wei Ji" also have extensive reference and practical significance. If you create "Ji Ji", that is to move towards the way of heaven. If you deliberately create "Weiji", that means you have entered the ghost Gate. If people yearn for the way of heaven, they must quickly avoid the gates of the netherworld. You should know that cultivating the path of immortality is equivalent to cultivating the path of heaven. If one does not cultivate the way of heaven, immortality would have no substantive meaning. Because the attainment of the Heavenly Dao through the path of cultivation is to obtain the Dao Qi and form the Dao body, and to coexist eternally with the Heavenly Dao. Chapter Two [Original Text] Heaven and earth, human beings, inclusive and embracing. The ancestor of Xuanxuan, the sect of Miaomiao. Mysterious and profound, it pierces through the primordial chaos. Tips bag 籥, zhuque burned empty. The moon appears in the Geng direction, and friends are gained in the southwest. Laughing and pouring down the black wine, feasting in the yellow. In the 80/20 ratio, the black rabbit blends in harmony. The divine light was silent, and the mysterious old man in the yellow room. The gentle breeze is blowing, and the cauldron is ablaze with rosy clouds. Water and fire advance and retreat, in the morning and at night, the village is veiled. When Zi and Wu are applied, MAO and You will have no effect. In the tenth month, the numbers are sufficient and the hexagrams come to an end. The life skill is complete, and pure Yang energy surges. The divine and ingenious uses, and the Daoist teachings are boundless. [Note] Note: Chapter Two provides a general overview of the cultivation methods, mainly focusing on the foundation establishment stage. But this "laying the foundation" does not simply refer to "laying the foundation within a hundred days". Rather, it refers to the effect of "completing one's life and achieving perfection". According to the gradual cultivation process of the Inner Elixir technique, it should refer to the sum of "a hundred days of foundation establishment" and "ten months of pregnancy". The great way of heaven and earth is a coexistence of the infinite, the Supreme and the infinite. From nothingness to existence, the ultimate of existence. Return to nothing. From the perspective of the phenomenon of individual life interests, this boundless path is beneficial to life. There are also those that are detrimental to life; From the infinite to the Taiji is beneficial to life, while from the Taiji to the extreme is detrimental to life. It is beneficial to life because the state of Wuji and Taiji is a state of harmony, which enables life to continue to thrive. In other words, life and all things come into being through the way of moderation. Conversely. From the Taiji to the Ji, Yin and Yang each move towards one extreme, thus achieving the balance of Yin and Yang. As a result, it fails to benefit life but instead harms it. From this, we understand that the "Great Way" that sages throughout history have always advocated, praised and followed actually specifically refers to the balanced way that benefits all living beings in the universe and nature. To understand this is to know that the cultivation of the immortal path is nothing more than imitating the boundless and harmonious Great Way, and subjectively and proactively "containing and embracing the middle". It should be known that no matter how strange or bizarre, mysterious or wonderful, all things in the universe are born from "harmony", and "harmony" is the ancestor of all mysteries. Once you have a clear understanding of these profound "principles", you can also suddenly grasp the key points of cultivation. Master Zhang Sanfeng said, "Mysterious and profound, penetrating the Dao, splitting through the primordial chaos." This not only refers to the sudden enlightenment of thought but also encourages people to seek the way of Taiji and harmony in the boundless realm. This can be described as: "Be kind to others without doing anything; be powerless yet achieve everything." "Being proactive" refers to the active and positive actions of a monk. "Non-action" means allowing one's body and mind to enter an infinite state. "To achieve everything without reservation" means that the Taiji is born from the boundless. In this process of the beginning and the end, to achieve "human Wuji" requires action, while to "attain Taiji" demands complete non-action. To be able to enter the boundless state of non-action through action refers to the mind, which is called "the mind is as dead as ashes". The most profound aspect of the way of immortality lies in the fact that when the mind reaches the boundless state, the body attains the Taiji. This is called "the death of the heart", meaning that the heart dies later but the spirit comes alive earlier. Also known as "the spirit is dead but the vital energy is alive", it means that the acquired consciousness is dead while the innate vital energy is alive. It is precisely at this moment when the heart reaches the ultimate state of the boundless and the body attains the initial stage of Taiji that it is called the entrance. It is also known as "the gateway to the entrance" and "the gate of the mysterious female". When the body experiences the sudden movement of the Tai Chi, it is called the "Xuan Guan Phenomenon", "the first movement of the first Yang", "the active hour of Zi", etc. Because the root of life is in the lower dantian, the body's nutritional essence, without being leaked out and being stored, condenses in the lower dantian with utmost precision. Therefore, the instinctive Taiji movement of life begins in the lower dantian. It can be said that the orifices of the heart are formless, while those of qi have a position. To be able to understand the orifices and obtain the qi, the next step is to be able to practice the movement of the drum and the 籥. "Ligul籥" is breathing. In the "Zhou Tian Fa" of the Inner Alchemy Technique, the heart spirit represents fire, essence water represents mineral, and breathing represents wind. The law lies in smelting ore by blowing fire with wind. The "gold" refined from the "mine" of refined water is the primordial essence and vital energy. Refine the primordial essence and vital energy, and then invigorate the wind and fire to enable them to perform the circulation and transformation within this small world within the body. So it is called "Trick ligul籥, Zhuque burned empty". "Zhuque" refers to the qi in one's heart or the true qi stored in the heart. The "Neidan Huanyuan Jue" states: "Shao belongs to the southern fire of Bing and Ding, and the heart is the fire store." There is anger in the heart. It is called Zhuque." In terms of human life phenomena, the consciousness of the spirit acquired later in life and even the true meaning of understanding the spirit, which is more important than consciousness, all originate from the innate qi. God Himself has nothing. Where there is qi, there is spirit; where there is no qi, there is no spirit. For instance, a lamp, energy is ointment, and spirit is light. In the innate state, qi comes first and then spirit emerges. But on the day after tomorrow, although the weather remains the foundation of life, God can control this foundation of life. That is to say. The deeds of God can either lead to the dissipation of pre-existing conditions, causing life to suffer and be broken, or they can lead to the consolidation, concentration and growth of pre-existing conditions, enabling life to be reborn and achieve eternal life. A monk cultivates the latter. From this, we can clearly understand that although the mind acquired later in life has nothing of its own. But in the cultivation of inner elixirs. It can, however, attract the arrival of the innate primordial energy. This relationship of controlling qi with the spirit is like that between the moon and the sun. The acquired spirit is like the moon, a body of the Taiyin that does not emit light by itself. It is precisely this body of the Taiyin that can reflect the light of the sun, and it periodically waxes and wanes with the number of areas illuminated by the sunlight. At the beginning of each lunar month, when the illuminated side of the moon is less, a crescent moon and a eyebrow crescent moon appear. At this time, the moon appears in the west at night. According to the arrangement of the five elements in heaven, Geng and Xin belong to the west. Therefore, it is named "Geng Fang Yue Xian". It is used as a metaphor for the cultivation of inner elixirs, which refers to the initial movement of a faint primordial energy in the dantian after the mind enters a state of profound tranquility and boundless stillness. When the mind remains calm continuously, the innate primordial energy keeps growing and flourishing. This is just like on the night of the fifteenth or sixteenth day of the lunar calendar, when the moon is big and round. Bright and clear. This full and bright moon reflects the most perfect and complete combination of Yin and Yang, that is, the most perfect and complete combination of spirit and qi. Therefore, it is named "Southwest De Peng". Southwest is the position of the Yin and Kun in the Eight Trigrams after birth. In the human body, it is located in the abdomen and symbolizes the lower dantian. "Peng" originally means two opposing parties. In ancient times, two shells of currency made up one "peng", and one shell was not a "peng". It was later extended to mean a harmonious and friendly pair of friends. Here it specifically refers to Yin and Yang. Yin must be true Yin; only true Yin can summon true Yang. If Yin is not true, Yang is not pure and cannot be regarded as an internal elixir. And the true Yin state of the mind spirit. That is to say, a state where all thoughts are free, extremely empty and still, just like a vast and deep canyon. Only then did the natural and sunny energy gradually gather and thicken like clouds and mists, freely rolling and drifting up and down the canyon, presenting a magnificent and imposing scene. When a practitioner is in this state of cultivation, the feeling is just like drinking fine wine from the celestial realm. That kind of feeling of being both drunk and asleep, and the indescribable joy and comfort, is exactly what is meant by "laughing and pouring down the black wine, feasting in the yellow sky." The above-mentioned power state phenomena can also be illustrated by some other metaphors. For instance, the traditional Chinese straw is weighed at sixteen taels per jin, and eight taels make up half a jin. One jin is composed of two half jin of eight liang each. If this one jin is compared to the full moon on the fifteenth night, this full moon is composed of eight taels of Yin and eight taels of Yang, which is called "the twenty-eight Achievement". In ancient myths and legends, the sun was the golden crow and the moon was the jade rabbit in the moon palace. Therefore, later generations referred to the sun and the moon as "wu" and "Tu". The sun, symbolizing vital energy, is in conjunction with the sun (moon), symbolizing the spirit. That is to say, "The body should avoid being mixed and integrated." The spirit and energy blend together, gradually refined and pure, born as light, shining above and below. At this moment, my true heart remained still, sitting in the central palace and letting it change its course. This name is "Shen Guang Mo Mo, Huang Wu Xuan Weng". "Yellow" represents the image of the central earth, and "Xuanweng" symbolizes the appearance of the old city of Longzhong. When the state of energy reaches a state where the mind is calm and the qi flows, and the mixture of Yin and Yang is just right, the key lies in the control and adjustment of the heat. And the key to this timing lies in regulating the breathing between the spirit and the qi. In the art of internal alchemy, breathing is metaphorically referred to as wind. Wind belongs to Xun in the Eight Trigrams. Therefore, breathing is called Xun Wind. Breathing is like the bellows used in a smelting furnace to draw and push air, hence the name ligul籥. The divine fire, with the help of the Xun wind, nourishes the vital energy and transforms it throughout the universe, much like alchemy in a cauldron. The more vigorous the vital energy, the more abundant the divine fire; the more abundant the divine fire, the purer the vital energy. After such a long period of practice, the spirit entered the qi. The qi returns to the spirit, and the spirit and qi are indistinct; they all become a single piece of pure Yang. Therefore, every day, "the Xun wind blows and the cauldron is filled with rosy clouds." However, when it comes to controlling the heat, it is indeed very difficult. It's easy to say. Why? It merely conforms to the periodic law of the transformation of Yin and Yang in nature. All you need to do is to imitate and apply this periodic law well in your practice. For instance, a day (day and night) is divided into twelve periods (Zi, Chou, Yin, MAO, Chen, Yi, Wu, Wei, Shen, Bai, Xu, Hai), and each period is equivalent to two hours in the present. It starts at midnight every day, approximately from 11 a.m. to 1 a.m. This marks the end of the day when the Yang energy vanished and the Yin energy was at its peak. The Yang energy of the new day sprouts again in a state of complete Yin. Here, the all-yin symbolizes a calm and composed mind, and the true Yang energy begins to sprout in the environment of the all-yin mind. The weak true Yang energy is constantly accumulating and growing in the process of sprouting. Once it becomes vigorous to a certain extent, just like in spring, the Yang energy breaks through the soil and begins to evaporate outward, and thus flowers and trees sprout. The weather suddenly brightened within a day. In Gongzhong, there is a sign of qi rushing through the Guan (the perineum or coccyx), which is called "Zhengzi hour". This indicates that the "Xun wind" and "entering fire" can be utilized. "Entering the fire" refers to the use of breathing to transport the primordial energy to rise along the Governor Vessel, also known as "entering the Yang fire". This is like the morning, when the sun keeps rising and the temperature and brightness keep increasing. When the primordial energy rises to the mud ball Palace in the brain, it is just like the sun at noon and reaching its peak. When the heat reaches its peak, Yin energy emerges again. So the sun slowly set in the west. Until nightfall and midnight. In the process of cultivation, the primordial energy ascends into the earth Nine, and after a period of refinement, it is like the hottest days of summer. After a period of continuous heat, it is naturally guided to descend along the Ren meridian until it reaches the dantian. This name is "Retreat Water" and "Retreat Yin Talisman". Among the ascending and descending processes, the ascending process mainly utilizes the inhalation method, while the descending process mainly employs the exhalation method. At the beginning of the ascent, it is like a period of darkness before dawn in the morning, called "morning retreat". Do not rise too rapidly or inhale too tightly. After the descent, it is like the sun just setting, with its remaining heat not yet exhausted. Although the light is dim, the warmth remains, which is called "evening glow". Do not descend too quickly or hastily. The key to the application of heat control lies in the practice in the afternoon before the Zi period. During the "MAO" stage of the ascending process and the "You" stage of the descending process, one only needs to nourish and bathe, without the need for practice. The "MAO" in Gong is located in the middle of the ascent of qi to the Governor Vessel, at the position of the spine (region). The "You" is located in the middle of the descent of qi to the Ren meridian, at the position of the Zhongfu (region). If we say that human life is given by our parents, that is, the mother carries us for ten months and gives birth to us, then the principle of health preservation in the inner elixir of immortality is to use oneself and the subjective and positive efforts made after birth to recreate a second life, to recreate the tenth month of pregnancy. The rebirth of life in immortal health preservation, although similar to the "ten-month cup pregnancy", requires full energy and complete spirit, the first "ten-month pregnancy" with full energy and complete spirit results in a "human", while the second "ten-month pregnancy" with full energy and complete spirit results in an "immortal". These two have essential differences in their connotations. The former is based on the cultivation of one's physical condition through weather conditions, which is considered as fulfilling one's destiny. The latter is to refine the weather after birth for the sake of life. The former is the natural order that emerges naturally; "When it follows the natural order, it becomes ordinary." The latter is the reversal of the path to immortality, "Reversal leads to immortality." The beauty lies in the inversion between the "immortal" and the "ordinary". Here, the Patriarch Sanfeng said, "Divine wisdom and ingenious application, endless ways of living." It is precisely another expression of his saying, "When going with the flow, one becomes ordinary; when going against it, one becomes immortal. The beauty lies in the inversion in the middle." The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.