觀和治療三魂七魄自元辰宫裡

《道德經 - 第二十一章》

孔德之容，唯道是從。
道之為物，唯恍唯惚。
忽兮恍兮，其中有象；恍兮忽兮，其中有物。
窈兮冥兮，其中有精；其精甚真，其中有信。
自古及今，其名不去，以閱衆甫。
吾何以知衆甫之狀哉？以此。

(The empty heart, or the Dao in its operation)

The grandest forms of active force
From Dao come, their only source.
Who can of Dao nature tell?
Our sight it flies our touch as well.
Eluding sight, eluding touch,
The forms of things all in it crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name ─ what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By this (nature of the Dao).

"While individual experiences are personal, or rather individual, these give that NECESSARY experience that will enlighten and enliven the abilities of others; for each soul needs only that awakening to be able to create in the physical all necessary for that soul's development through any period."

Edgar Cayce reading 264-14

21

    The greatest virtue is but a manifestation of the Tao.
    The Tao itself is intangible, invisible, ungraspable.
    Intangible, invisible, ungraspable,
    Yet pregnant of things.
    Dark, unfathomable,
    Yet holding seed.
    This seed is truth,
    And in this truth is faith.
    From immemorial time till now
    Its nameless name and nature have not changed.
    From it proceed all manifested things.
    And how do I know that such is the origin of all manifested things?
    How else than through the Tao?

葛洪

Baopuzi

易經 Hexagram 63, Jiji 既濟 "Already Fording".

葛洪, Géhóng, Ge Hong's (c. 320 CE) Daoist classic 抱朴子 Bàopǔzǐ contains some of the earliest and most detailed descriptions of 禹步, Yǔ bù, the Paces of Yu, in which "each pace comprises three steps, and the movement thus appears like the waddle of a three-legged creature" (Andersen 2008:237). The three paces of 禹步, Yǔbù, were associated with the performer's movement through the three levels of the cosmos, the Santai 三台 "Three Steps; stars within Ursa Major" (ι UMa through 61 UMa) in Chinese astronomy, and the Three Steps of  विष्णु, Viṣṇu,  across earth, air, and heaven in ऋग्वेद ṛgveda, (from ṛc "praise" & veda "knowledge") the Rigveda.

The fact that already in the early Han dynasty, the steps seem to have been connected with the three pairs of stars that are situated under the Northern Dipper and referred to as the Three Steps (santai 三台), or the Celestial Staircase (tianjie 天階), would seem to support this. It would appear, in other words, that even in this early period the Paces of Yu constituted a close parallel to the three Strides Viṣṇu in early Vedic mythology, which are thought to have taken the god through the three levels of the cosmos (thereby establishing the universe), and which indeed, just like the Paces of Yu in Taoist ritual, are known to have been imitated by Vedic priests as they approached the altar—and in the same form as the Paces of Yu, that is, dragging one foot after the other. (Andersen 2008:238-239)

The Big Dipper had central importance in Han cosmology and was seen as the instrument of the emperor of heaven, Taiyi 太一, who resides in the bright, reddish star Kochab (Beta Ursae Minoris, β Ursae Minoris, abbreviated Beta UMi, β UMi)) near the pole of heaven. In Chinese astronomy, 北極 Běi Jí ('North Pole') refers to an asterism consisting of Beta Ursae Minoris, Gamma Ursae Minoris, 5 Ursae Minoris, 4 Ursae Minoris and Σ 1694. Consequently, the Chinese name for Beta Ursae Minoris itself is 北極二 Běi Jí èr ('the Second Star of North Pole'), representing 帝 Dì ('emperor'). In the so-called "apocryphal texts" or weishu 緯書"glosses on the classics that allege esoteric meanings", the Big Dipper (Andersen 1989:24) or Shendou 神斗 "Divine Dipper" is described as, "the throat and tongue of heaven", which "contains the primordial breath and dispenses it by means of the Dipper".

The Baopuzi "Genie's Pharmacopoeia" chapter tells Daoist adepts how to go into the mountains and gather supernatural, invisible shizhi 石芝 "rock mushrooms/excrescences".

靈芝

Whenever excrescences are encountered, an initiating and an exorcising amulet are placed over them, then they can no longer conceal or transform themselves. Then patiently await the lucky day on which you will offer a sacrifice of wine and dried meat, and then pluck them with a prayer on your lips, always approaching from the east using Yü's Pace and with your vital breaths well retained. (tr. Ware 1966:179-180)

Yü's Pace: Advance left foot, then pass it with the right. Bring the left up to the right foot. Advance right foot, then pass it with the left. Bring the right up to the left foot. Advance left foot, then pass it with the right. Bring the left up to the right foot. In this way three paces are made, a total of 21 linear feet, and nine footprints will be made. (11, tr. Ware 1966:198)

The "Into Mountains: Over Streams" chapter describes禹步, Yǔbù as an element in the Daoist astrological, 天干 tiāngān, celestial stem-based "magic invisibility" system of 奇門遁甲Qímén dùnjiǎ "Irregular Gate, Hidden Stem". The Dunjia 遁甲 "Hidden Stem" calculates the position within the space-time structure of the Liù dīng 六丁("six ding") "spirits that define the place of the Qimen 奇門 "Irregular Gate". Andersen (2008:239) says, "This gate represents a "crack in the universe," so to speak, which must be approached through performing the Paces of Yu, and through which the adept may enter the emptiness of the otherworld and thereby achieve invisibility to evil spirits and dangerous influences."

"When entering a famous mountain in search of the divine process leading to geniehood, choose one of the six kuei [六癸] days and hours, also known as Heaven-public Days, and you will be sure to become a genie." Again, "On the way to the mountains or forests you must take some superior ch'ing-lung [青龍] grass in your left hand, break it and place half under feng-hsing [逢星]. Pass through the ming-t'ang [明堂] and enter yin-chung [陰中]. Walking with Yü's Pace, pray three times as follows: 'May Generals No-kao and T'ai-yin [諾皋大陰] open the way solely for me, their great-grandson, so-and-so by name. Let it not be opened for others. If anyone sees me, he is to be considered a bundle of grass; those that do not see me, non-men.' Then break the grass that you are holding and place it on the ground. With the left hand take some earth and apply it to the first man in your group. Let the right hand take some grass with which to cover itself, and let the left hand extend forward. Walk with Yü's Pace, and on attaining the Six-Kuei site, hold your breaths and stay where you are. Neither men nor ghosts will be able to see you." As a general rule, the Six Chia [六甲] constitute the ch'ing-lung; the Six I [六乙], the feng-hsing; the Six Ping [六丙], the ming-t'ang; and the Six Ting [六丁], the yin-chung.

"As you proceed with the prescribed Yü's Pace you will keep forming hexagram No. 63. Initial one foot forward, Initial two side by side, Prints not enough. Nine prints are the count, Successively up to snuff. One pace (or three prints) equals seven feet; total, twenty-one feet; and on looking back you will see nine prints."

Method for walking Yu's Pace. Stand straight. Advance the right foot while the left remains behind. Then advance in tum the left foot and the right foot, so that they are both side by side. This constitutes pace No. 1. Advance the right foot, then the left, then bring the right side by side with the left. This constitutes pace No. 2. Advance the left foot, then the right, then bring the left side by side with the right. This constitutes pace No. 3, with which a Yü's Pace is completed. It should be known by all who are practicing the various recipes in our world; it is not enough to know only the recipes. (17, tr. Ware 1966:285-286)

易經 Hexagram 63, Jiji 既濟 "Already Fording" is composed of the trigrams li 離 (☲) Fire and kan 坎 (☵) Water.