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Roots of System Theory in the Esoteric Philosophy From the beginning of mankind, people were trying to organize their perception of the world in the form of the holistic systems of meaning. Many philosophical and religious works of East and West show different perspectives, that differ in assigning various roles to the humanity, physical and abstract forces of Nature. Most of the ancient systems find singularity in their system sooner or later, designating the effects of the Divine to any area that couldn’t be understood at the current state of the collective knowledge. The topic of our research will be however, Dào Dé Jīng by Lao Zi, which stands out of most of the ancient texts as it is almost fully devoid of arbitrary axioms or a reliance on faith. Its postulates are self-explanatory, principle-driven and have a rigorous confluence and cross-consistence, akin to concepts of modern science and technology. Lǎo Zi systematically introduces a general purpose framework that reveals and links together many crucial aspects of Universe and our Existence and could be thus rightfully considered as an ancient Theory of Everyting7. In addition to providing point of view to the Universe and a general guidance for the productive life, a unique application of Dào Dé Jīng in the internal alchemy work of the lineage practitioners was that it presents a Road Map for practical achievement of the Individual Immortality. Term Tao (in author’s opinion, an adopted English and international word for 道 / Dào in Pinyin, similarly as Tai Chi is commonly used for Tài Jí, 太極) surely eludes any frozen definition. It denotes the highest principle of the Universe that can be (often at the same time) a subject, object, predict or

attribute in the sentences of Dào Dé Jīng and other Taoist scriptures. It may be related to a generic concept of Absolute or a Divine, but with much broader scope than a anthropomorphized God of the most religions. Lǔ Dòng Bīn (呂洞賓) in the Secret of the Golden Flower refers to Tao as “That which exists through itself” while Lǎo Zi talks about it as something Great, Mystical, Primordial and unidentifiable, but still something that can be aspired to, achieved, held and applied. Dào Dé Jīng has been considered as a primary “Heavenly Scripture” (Jīng, 经) for the priest general education and alchemy practice in Quán Zhēn (全真) tradition to which author belongs, along with Huáng Tíng Jīng (黄庭经), Qīng Chín Jīng (清静经), Lóng Hǔ Jīng (龙虎经) and Huáng Dì Yīn Fú Jīng (黃帝陰符經). We can find related principles in other profound teachings, for instance in the “Middle Way” of Buddhism, “It” of the Zen, “Way that has a Heart” of Toltec Shamans, “Walking with God” of Enoch (Old Testament) or “Christ within” (New Testament). The real meaning does not lie in the description or a background, but in usability, similarly as “water” can be also referred to as “wasser”, “aqua”, “shui”, “H2O” and in many other terms but one can understand it in a best way by actually drinking it. Lǎo Zi introduces concept of Tao at the very beginning, but indirectly, through the transformation of its relative expressions, identities or “names” (Míng, 名). However, even the pure (Fēi Cháng, 非常) concept of “Míng” is not identifiable using everyday views of the Universe, it is more related to an intrinsic Truth that modern physics is trying to grasp by the concepts such as Quantum Vacuum, which fluctuates between existence

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and non-existence (similarly to “Breathing Ether” of the Upanishads). Here we see basics of Lǎo Zi’s “Dialectics of the Continuum”, in a design that is in full accordance with the perspectives of the science. While modern science emphasizes details rather than fundamental ideas and it is not so succinct as ancient teachings (Taoist texts usually transmit wisdom through very condensed “recipes”, fāng, 方) that use universally applicable core concepts (as described in Chapter 73 of Dào Dé Jīng), it does offer some context-free expression methods in Mathematics, System Theory, Group Theory or Software science, which can be used to provide clear indications about subtle Truths of Nature. Modern Group Theory (extensively present in Chemistry, Classic, Superstring and other “Unified Field Theories” and “Theories of Everything”), for instance, defines symmetries8 of the natural and artificial systems in the mathematical and physical Universe to explain their basic nature. Symmetry of the system describes ways in which it can be transformed to itself. In addition to the defined group of self-reflecting transformations of the system, symmetry also defines system invariance to these transformations. In the case of simple systems the invariant parts are very simple. For instance, in the case of the idealized mechanical clock, where the central axis of the clock is invariant during rotation of the two arms around the center (comprising so called U1 or one-dimensional Unary Symmetry), while in the case of “rigid body” of the mechanics, the shape of that body is invariant to any translation or rotation. In modern technology, the invariance and the transformations of the systems can be much more complex and the aforementioned

invariance is not always static. In the case of computer system (conceptually, a final state Turing machine9), its internal states are synchronized around invariant ticking of the system clock, while the operations of the application software are regulated by the invariant service threads of the computer operating system. A program code of any compiled software application is also invariant in a relation to its utilization. In the human world, Tai Chi form or Karate kata demonstrate a simple symmetry transformation where an (invariant) practitioner performs a series of steps and stances and then returns to the initial position.

Figure 1: Change and Invariance As a general rule, a Phase Space (set of possible behaviors and degrees of freedom) of the system stays invariant in all of the actual changes. Such independence or encapsulation of the invariant elements from the real-world transformations of the system is a basis of its stability (character or nature). We can notice the same principle not only in the isolated systems, but also within a Cosmos as a whole - the laws of physics are considered true, when they remain valid for all possible applications.

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In the first chapter of Dào Dé Jīng, we can recognize a description of the generic self-transforming space and its entities, around its invariant, Cháng (常, character that is also translated as constant, absolute, eternal or immortal) aspect. The Essential Nature (Xìng, 性) of the totality of any entity, its Self-hood (that can be realized as a response to an introspection quest: “Know Thyself”) lies in its invariant or Yin aspect – “Peace within the Change”, a continual and “constant” individual presence through time (movements, breathing, thinking, relating, feeding, cycles of birth and death…). Transformations and fluctuations between existence and non-existence of any entity, comprised of the continual unfolding and enfolding (similar to vibrations of superstrings that form particles in the modern physics), present its Yang, “Change of the Peace”, Eternal Life (Mìng, 命) or variant aspect, which is also sometimes denoted as Selflessness or (as Lǎo Zi mentions in Chapter 13) Love10. Lù Kuānyù (陆宽昱, Charles Luk) in his book “Taoist Yoga, Alchemy and Immortality” mentions two related elements of the Tao practitioner (One who Embodies Tao) : “Centered Soul” (Zhōng Líng, 中靈, which represents invariance) and “Great Ultimate” (Tài Jí, 太極, which represents a power of harmonization).We can also notice a manifestation and 3D projection of these principles in Thrusting (Chōng Mài, 衝脈)and Belt Meridian (Dài Mài, 帶脈), centered around Dān Tián (丹田).

While the spontaneous transformations of the arbitrary natural system, which reflect its local symmetry, are generally chaotic (e.g. fluctuations of the energy vacuum or series of lives and deaths of living beings), “Holding the Tao” would indicate that a local system (sub-totality in terms of David Bohm11) in some aspects has reflected an established global symmetry (best

practice, role model, template) or Great Harmony (Tài Hé, 太和) of the Absolute (Tao).

We can recognize alike pattern in Tài Yī Shēng Shuǐ12

(太一生水) manuscript that says: “Great One created Waters and Waters returned to make a Greater One” (Tài Yī Shēng Shuǐ, Shuǐ Fǎn Fǔ Dà Yī, 太一生水 水反輔大一). A behavior of such water cycle - a transformation of an identity (Míng, 名), is in Dào Dé Jīng described by steps (similar to three steps of Shiva in Hindu tradition) of its division into Non-Existence (Wú Míng, 無名) and Existence (Yǒu Míng, 有名), further development of these two aspects into Form (Jiào, 徼) and Substance (Miào, 妙) and their subsequent re-integration into Mysterious (Xuán, 玄). Good becomes better and Perfect becomes more Perfect upon every cycle, in the continuous Tao cultivation. As the laws of paradox, rather than one-dimensional causality, apply to the metaphysical realities, the cycles of change are actually reflected in the (continually enhanced) invariance of the symmetry of the natural system, while itself behaving invariantly in the Nature. This principle has also been well known in the Western Alchemy and expressed in the formulas: “Creator preserves its creation as circles” (Sator Arepo Tenet Opera Rotas)13 or “Cornus Copiae”. Its underlying operation reflects an enhancement of the Primordial Truth through Experience (“world space” or “akasha records”, charted by manifestation). This concept is also very often routinely used in practice, like for the development of one’s Qi through repetitions of the Tai Chi form, or finding the solutions of the scientific equations through a number of iterations or perturbations. According to currently prevailing “Standard Model” of Physics, the nature of the electromagnetic field also conforms to a similar symmetry, Abelian U(1) symmetry of a complex number14. The

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beauty of coordinate systems is their context-free reusability so we can also setup mapping to the other domains, by associating specific meaning to each axis. In Dào Dé Jīng, we can associate “Wu” aspects: Heaven and Earth to Infinity and Zero that define the ends of an axis, while Myriad Things of “You” can be associated to the finite numbers on the axis. Complex circles matching specific finite number values can symbolize the energy and information exchange between Global Macro-cosmos (R axis) and Unique Micro-cosmos (I axis), during life cycles of the beings (mapped to specific function graphs).

Figure 2: Complex Circle of Oneness and Uniqueness and its phases

Yī Jing (易經) references this coordinate system in the description of sages: ”Heaven develops through motion, Sage works with Heaven to develop own character (virtue)”: (Tiān Xíng Jiàn, Jūn Zi Yǐ Zì Qiáng Bú Xí, 天行健, 君子以 自強不息)15. Cosmos and Individual breath according to the same pattern, but with delayed phases. Comparing to the objective reality of

Cosmos (which physically contains myriad beings), subjective reality of the Individual being (where whole Cosmos is in our mind) may look imaginary, however they both make a part of the same heart beat (called “Kokoro” in the Japanese internal martial arts16) or a described “Tài Yī walk”. The applications of this self-reflection pattern passing through domains of Oneness and Uniqueness can be seen in different manuscripts and are also mentioned in author’s previous book, “Jade Writing”, as “Tao Cross” and “Identity Enhancement” symmetry. Sage engages the world benevolently, while keeping oneself detached. This is one of the core principles of Tao practice, not only because it gives the inner invulnerability to ebbs and flows, but also because it allows noble principles to penetrate everywhere, without baggage of an explicit complex hierarchy. Lǎo Zi describes this approach in Chapter 32 of Dào Dé Jīng: “Tao is forever without distinctions. It may look ordinary and simple, But nobody in the world can subdue it. If sovereign individuals could hold it, The myriad beings would naturally follow Heaven and Earth would be in harmony and The sweat dew would drop from above. There wouldn’t be any need to command the population and everything would flow according to own nature.” The invariant (Cháng, 常) aspect of the identity, preserved during all world transformations, remains in the holistic primordial reality. However, the information about cycles of change could be mapped to another axis (“world line”), the space of Mystery (Xuán, 玄), which complements the primordial Truth. Through realization of the new Mysteries, the original Truth is enhanced, completing “Tài Yī walk” and various aspects of Virtue (Dé, 德, also sometimes translated as potential or a power) depicted in Dào Dé Jīng.

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In a default life cycle, beings at birth emerge from Oneness and spend their Pre-Heaven potentials (which is described by Lǎo Zi in Chapter 20 as clinging on “Sacrificial Spring Feast”), for the own Unique fulfilment (see bottom part of Figure 3), with a little conscious regard for the wholeness. However, natural laws work in multiple phases and thus the unbalanced separation from the Universe, along with exhaustion of the inner essential resources, eventually leads to fall, decay and reset of the life function (death).

Figure 3: Development of Virtue Lǎo Zi clearly says in Chapter 30 and 55: “Growth and subsequent decay is not in accordance with Tao”. To ensure a continual function of self-cultivation, the individuals need to be able to Embrace World - Non-Self (R+) with a sincere Kindness, to Know When to Return (I+) by exercising Moderation and to withdraw and Not Act (I-) in Modesty, all together integrating the three virtues that Lǎo Zi mentions in Chapter 67.

A glimpse to the Nature of all things, provided in the first chapter of Dào Dé Jīng, has a profound spiritual impact on the attentive Tao practitioner, as one can becomes closer to a concept of “Holding the Center” and the own nature as an expression of the Tao. The rebirth (“Movement from within the Peace”), which extends both within and without, comes from within one’s own nature, upon achieving inner “Peace within Changes” (non-attached presence in all experiences). It is also clear that the synchronization with the Tao and presence within Oneness are related to such realization. The Invariance towards changes in the world (Xīn Yìn, 心印 or Hermetic Mind Seal) or personal Immortality cannot be found within ordinary existence in the world of matter (R+ axis in Figure 3 above, a usual scope of Ego observations), but only for the Selfless Self. This cosmic law is mentioned in the New Testament proverb: “You own only what you give to others” and in other spiritual sources. Every being eventually comes to a spiritual realization that an attempt to “seize the world” is a futile pursuit (at the end of life, if not earlier). Some aspects of the same principle are however applicable (when observed in the right scope) even in a very mundane conditions. We can notice that businesses that offer solutions for the needs of people succeed, while countries that invest into innovations and research or a large scale manufacturing (without direct return on investment) become the established leaders in that area. Even though the authentic Taoist masters had been traditionally living in seclusion, dedicated to personal cultivation (following core principles of non-attachment and holding the own center), the wisdom patterns they learned from Dào Dé Jīng and other scriptures were so valuable that Chinese people, nobles and even emperors were continually trying to approach them, looking for the advice and support. Many of them, like author’s grandmaster Li Cheng Yu (1885-2003) 17 have been helping

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and inspiring their community for many decades, while some of the other adepts (like Zhū Gě Liàng, 诸葛亮

18 or Jiāng Zi Yá, 姜子牙

19) have made a profound impact on Chinese history. Isolated existence is not balanced, it finds the symmetry only in non-existence. Everything that is born and takes substance (like food) from the Universe needs to return the taken resources. However, as Lǎo Zi mentioned in Chapter 13, all suffering in life comes from the identification and attachment to one, positive side of an objective reality, the physical body. Our true nature (as quantum mechanics had detected for wave-particles, wavicles) lies in a more complex reality that includes both objective and subjective, as well as positive (actualized) and negative (potential) aspects. At some point, after long introspection we also realize that our physical form is actually based on the negative space, a void or cocoon / aura (Jiào in Dào Dé Jīng or Tonal in Toltec teachings) that channels cosmic matter, everything (molecules of air, water and food etc.), while our positive objective existence, our potential or Phase Space lies in the world of formlessness (Miào in Dào Dé Jīng or Nagual in Toltec teachings). Both “curvatures” of one’s existence (presented as condensed areas on the Figure 2) need to be cared for, using concept “Acquire Not-being and Observe the Being to be able to Crossover them to an Accomplishment” (Cún Wú, Shǒu Yǒu Qīng Kè Ér Chéng, 存无守有,倾刻而成), mentioned in the Jade Emperor Mind Seal Classic (Yù Huáng Xīn Yìn Jīng, 玉皇 心印经)20. The line of Mystical Accomplishment or Perfection (Chéng , 成), developed through combination of these two practices is a target product of cultivation, which upon completion re-integrates into one’s original Truth, and becomes

a reliable ground to step into the further Mysteries (Xuán Zhī Yòu Xuán, 玄之又玄). Building upon the explanation of the nature of Tao, revealed in the first chapter, Lǎo Zi further develops more detailed paradigms in the next chapters of Dào Dé Jīng.

Figure 4: Chapters of Dào Dé Jīng and Alchemy Planes

We can observe the chapter structure on the Figure 4 above, where they are presented as a table comprised of 81 squares, with One surrounded by the square of size three, which is subsequently surrounded by squares of size five, seven and nine. This configuration directly fits the alchemy planes Tao–Void–Spirit–Vitality–Essence (Dào-Xū-Shén-Qì-Jìng, 道-虛-神-气-精) from various Taoist scriptures. It is interesting that the same configuration also matches (coincidentally or not) the spatial symmetries of the electromagnetic field within the atom energy shells, which gradually extend from central and axial to four-dimensional ones, as on Figure 5 below. Even the inorganic matter (as noted by a great Arabic Alchemist Geber, Jabir Ibn Hayyan) follows the patterns of pursuing perfection.

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Figure 5: Propagation of spatial symmetries in electron shells

Propagation of the squared domains based on odd numbers is also described in Classic of Great Simplicity (Tài Shàng Lǎo Jūn Tài Sù Jīng,太上老君太素经), an ancient text that has been also associated to Lǎo Zi (in his identity as a ruler of Greatest Purity, Lǎo Jūn Tiān Zūn, 老君天尊) as follows: “Great simplicity’s character is to begin. This designates change. Change turns into One, One turns into Three, Three turns into Five, Five turns into Seven and Seven turns into Nine. Nine ends as a world pole where all turns again into one. That One has a character of Heavenly Change.”21 The realms of Three Purities22 (Sān Qīng, 三清: Jade, Highest and Greatest Purity) are born from Tao. Domains of Five Spirits23 (Wǔ Shén, 五神: Shén–Hún–Zhì–Pò–Yì, 神-魂-志-魄-意), corresponding to the spiritual basis of five organs, are born from Three Purities. Seven Energies (Qī Qì,七气) , emotions or senses24, matching seven openings in the head, are born from Five Spirits. Finally, the Nine Essences (Jiŭ Jìng, 九精), each matching one star of the Big Dipper or a Palace of the Brain (Jiŭ

Gōng, 九宫)25 come from the Seven Energies. Identification and analysis of these patterns in Dào Dé Jīng is a very deep subject, out of scope of this introductory work; however, we can point to a couple of samples that illustrate this structure.

We can notice, for instance, that three Dào Dé Jīng chapters, following the first one, indicate the matching domains of Three Purities (Sān Qīng, 三清). Chapter 2 describes Tao of the Universe, Chapter 3 is related to a (Sovereign) Individual and Chapter 4 to the Omnipresence of the Tao. These domains could be associated respectively to Yuán Shǐ Tiān Zūn (元始天尊), the ruler of Jade Purity (Yù Qīng, 玉清) presented with an Immortality Pill in the hand, in charge of the continual creation; Líng Bǎo Tiān Zūn (靈寶天尊), the ruler of Highest Purity (Shàng Qīng,上清), presented with a scripture scroll, in charge of recording knowledge and Dào Dé Tiān Zūn (道德, alias of Lǎo Zi), the ruler of Greatest Purity (Tài Qīng, 太清),presented with the fan, in charge of spreading Heavenly Wisdom. Spiritual roles of these characters could be roughly compared to Judeo-Christian concepts of Divine Father, Son and Holy Spirit or to Shiva, Vishnu and Brahma from Hindu tradition. Differently from other holy books though, the teachings of Dào Dé Jīng do not aspire to extensively “flatten” deep mysteries of Nature into the stories depicting events in the ordinary world and the Divine Rulers are rarely said to intervene into the natural flow. Taoism, as a religion (much younger than philosophy) does have personified concept of God, in parity with other religions (e.g.; Shàng Dì, 上帝 and Sān Qīng, 三清 as monotheist and trinity form), however divine beings are primarily considered as benevolent, virtuous, Supreme Teachers (Role Models) of the less developed beings, rather than their owners or creators (as every individual conscious being is

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considered primordial and eternal by nature, potentially able to “hold the Tao”). Heavenly scriptures (Jīng 经) of Taoism look more like compilation of scientific formulas than myths about adventures of the Divine characters. For teachings provided in such form was, of course, always difficult to spread to the wider circles of people. It was always easier to adopt the inertia of the common social beliefs or to blindly follow the imposed authorities. However as Lǎo Zi observes (in Chapters 20, 72, 80), the benefits of such conformance always fall short in scope and time. Upon some efforts invested into its study and application, the Inner teachings slowly but reliably become a pragmatic set of “best practices”, which could help synchronization and alignment of any possible set of beliefs, experiences or skills of the practitioner, in much more varying conditions than those assumed by simple dogmas. With a foundation in the primordial simplicity (as in Chapter 4, 38), rather than in eyes of the others, Dào Dé Jīng and other manuscripts assiste a continual development of capabilities (or Virtue) of the practitioners (as in Chapter 54), without leading to a dead end or amassing their inner conflicts and side-effects. Another illustration of the square configuration at Figure 4 could be related to a well-known formula (mentioned for instance, by Lù Kuānyù (陆宽昱, Charles Luk in his work: Taoist Yoga, Alchemy and Immortality): “Return Jing to Invigorate Brain”. Filling the nine brain palaces with the personal transmuted Jing brings Tao practitioner to some very rewarding fields of work. Each palace is a portal to a full three-dimensional reality. For instance in Míng Táng (明堂, Brilliance Palace, frontmost from the nine palaces) one can experience

oneself as “Presence in Light”. By synchronizing Ba Gua pattern of the eight palaces into a Center (Ní Wán, 泥丸), following the aforementioned Formula “Nine becomes One”, from the Great Simplicity Classic, the practitioner actually forms four-dimensional elixir pill. Dào Dé Jīng is in its core an alchemy text, which shows metaphysics of the Universe and helps practitioner to align various elements of the own totality into a transcendent, selfless self. Lǎo Zi, as many Taoist masters uses “method without method” and guide the practitioner through seemingly simple scenarios of daily life, that would work upon reader’s intuition. As this is a long process, which relies heavily on the practitioner’s intuition, some later Tao masters have described the structure of the work we discussed in a more explicit way. Master Tán Qiào (谭峭) from 9th century, for instance, defines passing through mentioned alchemy planes in his manuscript Book of Transformation (Huà Shū, 化書)26 as follows: “The actualization of Tao occurs through Void transforming to Spirit, Spirit transforming to Qi, Qi transforming to Form, from the Form myriad things are born, each with the unique principle. Reintegration of Tao occurs through Form transforming to Qi, Qi transforming to Spirit and Spirit transforming to Void. This Void is radiant and thus myriad beings ascend.” Tán Qiào precisely describes the unfolding and enfolding process we analyzed - Tài Yī walk, with sub-steps detailed on Figure 4, as a method to revitalize oneself, as he further says: “True Form in Void makes (us) fit Big Template” (Xū Shí Xiāng Tōng, Shì Wèi Dà Tóng, 虚实相通，是谓大同). Dào Dé Jīng depicts various aspects of this process in great detail, which would be best discovered by deep study and can be

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applied. Like the other holistic teachings, Tài Yī walk (very similar to “Walking down and up the Tree of Life” in Qabalah and Western Alchemy or using a “Map of Nagual Work” of ancient Toltecs) could be powerfully applied to any area of study and life, if we can understand and apply it to the living patterns. Christopher Alexander, a famous architect (whose ideas were later also extended to the software science), calls this phenomena a “Pattern Language”, while the western hermetic tradition refers to it as the “Law of Analogy”. Regardless how we name them, the objective principles of the Universe are ubiquitous and holographically reflected in every corner of the world. As currently most accepted model of physical reality (in so called “Classic Model”) is based on: U(1) x SU(2) x SU(3) symmetry27 and Lǎo Zi’s teaching could be easily mapped to: U(1) x SU(2) x SU(3) x SU(4) x SU(5), it could be an interesting endeavor to try to extend the existing physic theories into the further dimensions. Even though modern science is sometimes gated by the expectations to form the theories that completely conform to a basic human perception and can be pretty slow in adopting the “reality” of concepts such as complex or negative space (in spite of their relevance), the Truth inevitably finds the way. It seems intuitively clear that 3D symmetries are related to the cross-over of the body aura geometry within its center (similarly as “Light Cones” of the gravity singularities or gravity-entropy symmetry) while the 4D symmetries are related to a reversal (or the inner twist) of Time and to a completion of the cycle of an individual alchemy transformation. This brief introduction into ancient philosophy can only provide the limited pointers to some core concepts in the various frames

of reference. It was author’s goal to show the internal semantic connection between ancient and modern presentation of the world, based on the same type of intent to discover Truth. A deeper research can be born from this and potentially indicate solutions of many problems of modern system theory based on the premises of the old sages.

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References 1) http://en.wikipedia.org/wiki/Daozang

2) http://wudangtao.com

3) http://jadewriting.org

4) As in common mathematic practice to consider only one variable of the equation at time: http://en.wikipedia.org/wiki/Partial_derivative

5) http://en.wikipedia.org/wiki/Emerald_tablet

6) “Final” attribute is often used in software science for the structures that do not depend on any other structure: http://en.wikipedia.org/wiki/Final_class, similarly as the word “atomic” has been long considered as a synonym for entities which are simple and non-divisible

7) http://en.wikipedia.org/wiki/Theory_of_everything

8) http://en.wikipedia.org/wiki/Symmetry_(physics)

9) http://en.wikipedia.org/wiki/Turing_machine

10) Similar principle can be also found in teachings of Aleister Crowley, one of the modern esoteric theorists (with an invariant aspect of an Individual related to his or her Will and the variant aspect to the Love), expressed as: “Love is the law, love under will.” http://en.wikipedia.org/wiki/93_(Thelema)

11) http://en.wikipedia.org/wiki/Implicate_and_explicate_order

12) http://gj.zdic.net/archive.php?aid=4642

13) http://en.wikipedia.org/wiki/Sator_Arepo_Tenet_Opera_Rotas

14) http://en.wikipedia.org/wiki/Photon

15) http://ctext.org/book-of-changes/yi-jing

16) http://en.wikipedia.org/wiki/Japanese_martial_arts

17) http://www.taijiquandao.com/03paginasingles/03articles/02lichengyu.htm

18) http://en.wikipedia.org/wiki/Zhuge_Liang

19) http://en.wikipedia.org/wiki/Jiang_Ziya

20) http://baike.baidu.com/view/1457241.htm

21) Original Chinese text of Lǎo Zi’s Great Plainness Classic

(太上老君太素经) can be found at: http://baike.baidu.com/view/2761685.htm Section translated here:

太 素 者， 质 之 始也。 故 谓 易。 Great Simplicity’s Character Is Beginning Hence Indicate Change

易 变为 一，一变为三，三 变为 五， Change Turns to One One Turns to Three Three Turns to Five

五 变为 七，七 变为 九。 Five Turns to Seven Seven Turns to Nine

九者，究也。极 后变为一。 Nine After all Too Pole Afterwards Turn to One

一者，谓天也。 One Designates Heaven 22) http://en.wikipedia.org/wiki/Three_Purities

23) http://taoism.about.com/od/thefiveelements/a/fiveshen.htm

24) http://www.sacredlotus.com/theory/illness/seven_emotions.cfm

25) http://www.goldenelixir.com/jindan/dantian.html

26) Original Chinese text of Master Tan’s Book of Transformation

(譚子化 書) can be found at: http://www.360doc.com/content/11/1120/22/4527885_166062296.shtml

Section translated here:

道 之 委 也，虚 化 神，神 化 气， Tao ‘s manifestation void change to spirit spirit change to Qi

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气 化 形, 形 生 而 万 物 所 以 塞 也。 Qi change to form form gives birth to 10,000 things place use stop

道 之 用 也 形 化 气，气 化 神， Tao’s integrate, principle form change to Qi Qi change to Spirit

神 化 虚，虚 明 而 万 物 所 以 通 也。

Spirit change Void Void bright and 10,000 things place use know rise 27) http://en.wikipedia.org/wiki/Standard_Model_(mathematical_formulation)

28) http://en.wikipedia.org/wiki/Neidan 29) Chinese Dào Dé Jīng text: http://www.yasue.cc/to_dak_ging.html 30) Cross-comparison of different versions of Dào Dé Jīng (in Chinese):

http://www.daoisopen.com/comparisons.html

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ISBN: 978-09845530-68)

23

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Index of Chinese Philosophy terms Cháng, 5, 9 Chéng, 12 Chōng Mài, 5 Dài Mài, 5 Dān Tián, 5 Dào, 1, 5, 6, 7, 8, 9, 10, 11,

12, 13, 15, 16, 17, 18, 22 Dào Dé, 12, 15 Dào Dé Jīng, 1, 2, 3, 5, 6, 7,

8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 22

Dé, 1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 22

Fēi Cháng, 2 Huà Shū, 17 Jiāng Zi Yá, 11 Jiào, 6, 12 Jīng, 12, 14, 16 Jiŭ Gōng, 15 Lǎo Jūn Tiān Zūn, 14 Lǎo Zi, 1, 2, 3, 5, 8, 9, 10, 12,

13, 14, 15, 16, 17, 18, 21, 24

Li Cheng Yu, 11 Líng Bǎo, 15 Lǔ Dòng Bīn, 2 Lù Kuānyù, 5, 16 Miào, 6, 12

Míng, 2, 6, 17 Ní Wán, 17 Qī Qì, 14 Sān Qīng, 14, 15, 16 Shàng Dì, 16 Shàng Qīng, 15 Tài Hé, 6 Tài Jí, 1, 5 Tài Qīng, 15 Tài Yī, 6, 8, 9, 18 Tài Yī Shēng Shuǐ, 6 Tán Qiào, 17, 18 Wú Míng, 6 Wǔ Shén, 14 Xīn Yìn, 11, 12 Xìng, 5 Xuán, 6, 9, 12 Yang, 5, 23 Yī Jing, 8 Yin, 5, 23 Yǒu Míng, 6 Yù Huáng, 12 Yù Qīng, 15 Yuán Shǐ, 15 Yun Xiang Tseng, 24 Zhōng Líng, 5 Zhū Gě Liàng, 11