People suitable for this law

The Profound Secrets of Emperor Xi

The 'I Ching' is the oldest classic in the world. In fact, it is not the book of fortune-telling and feng shui that the public mistakenly believes it to be, but rather a top-level book on the study and verification of life. It uses concrete yet precise language to describe the operating laws of the universe and life itself, guiding generations of people to the pinnacle of enlightenment.

The true 'I Ching' includes Lian Shan Yi, Gui Cang Yi, Qian Kun Yi, and the Zhou Yi. Among them, Lian Shan, Gui Cang, and Qian Kun are collectively called the Three Tombs. Together with the Zhou Yi, there are four Yis. The 'Three Tombs and Four Yis' constitute the entirety of the 'I Ching.' Among them, the 'Three Tombs' are the main body, containing the core techniques of life studies and representing the ultimate knowledge of realizing enlightenment and verification as one.

The framework of the 'Three Graves' is a structure where essence and function mutually contain each other, and essence and imagery are unified. It regards the tangible world, the body, and even the intangible mind-nature all as 'images.' By observing images, comparing images, and breaking images, it breaks the constraints of the 'images' of the external world and those of the mind, thereby thoroughly realizing the Dao. Hence, the famous Han Dynasty Confucian scholar Kong Anguo said: 'The books of Fuxi, Shennong, Huang Di, are called the Three Graves, referring to the Great Dao,' which hits the mark in one phrase; Fuxi was the first person in human history, with evidence from writings and artifacts, to achieve enlightenment in the study of life. Fuxi first proposed the meaning of 'non-action': 'I only, in extreme old age, practice non-action; may you support me on the right path.'

The "Three Graves" belongs to the Xian Tian Yi in the "Yi", among which the orally transmitted life science techniques are the innate within the innate; while the "Yi" used to guide various divinations and even scientific and technological techniques is called "Hou Tian Yi".

Prenatal is the source of postnatal, the root of postnatal; without prenatal, postnatal cannot exist, and the foundation is nonexistent. The I Ching without Xian Tian Yi is incomplete; the Daoist studies without Xian Tian Yi are on unstable ground. The I Ching dares to claim itself as 'the head of all classics' and the first book of enlightenment, with confidence rooted in Xian Tian Yi; Xian Tian Yi contains the true meaning of the I Ching, serving as a boundless ark to guide people into the state of 'unity of heaven and humanity.'

Since the time of Fuxi, the true meaning of the I Ching has existed, sometimes hidden, sometimes manifest, sometimes evolving, sometimes changing. However, throughout the generations, there have always been successors, a single thread of the sacred lineage that has never been broken, ultimately spreading like a prairie fire, becoming the Daoist civilization that today influences at least 4 billion people, benefiting countless individuals.

Ancient Innocence 

The classic textbook of traditional Chinese medicine, The Huang Di Inner Canon, begins by describing an ideal society of ancient times. At that time, under the moral guidance of the sage king, people cultivated themselves without deliberate practice; everyone was 'tranquil, indifferent, and void,' with their spirit inwardly guarded. They had no desire-induced exhaustion of the eyes, no lust-driven disturbances of the mind. Whether wise and virtuous or foolish and unworthy, everyone could live to over a hundred years of age in a state of physical and mental health, 'in harmony with the Dao.' What does 'in harmony with the Dao' mean? Later life studies define it as the highest level of realization, which shatters emptiness and truly aligns with the Dao.

This is the first chapter of 'Huang Di Nei Jing,' 'Discussion on the Original Nature of Ancient Times.'

The 'ancient innocence' that Huang Di admires refers to the innate Zhen Ren of the chaotic era represented by the Hexiong, Jufang, Titing, Youchao, Suiren, Fuxi, and Nüwa. In fact, Huang Di era was also a dazzling star. In the "Huang Di Neijing" and its complete chapter "Huang Di Waijing," there appeared figures such as Qibo, Leigong, Fenghou, Limu, Cangjie, Guiyuqu, Zhurong, Taifeng, Taichang (Grand Minister), Houtu, Shelong, Yinglong, Da Rao, Lishou, Linglun, Tian Nuo Ba, Shaohao, and many other top talents in their respective fields, creating the earliest writing, mathematics, music, calendar, medicine, Clothing and other forms of civilization have been passed down to this day. Centered on Huang Di, they obeyed Huang Di's arrangements, listened to Huang Di teachings, and through Huang Di education and planning, formed the leading Daoist cultivation and research team for five thousand years. Finally, when Huang Di "ascended on the dragon," "more than seventy people" returned to Wu Ji Zhi Ye with Huang Di. He was regarded by later generations as a "myth." The Records of the Grand Historian · Book of Fengshan says: "Huang Di mined copper from Shou Mountain and cast a cauldron at the foot of Jing Mountain. When the cauldron was completed, a dragon with a drooping beard descended to greet Huang Di. Huang Di mounted the horse; more than seventy ministers and palace attendants from the harem accompanied him, and Long then ascended. The remaining minor officials could not ascend, so they all took up dragon beards; the dragon beard was pulled out, fell, and the Huang Di bow was dropped. The people looked up to Huang Di the heavens, embraced their bows and beard and called out, so later generations named the place Ding Lake and their bows 'Wuhao'—this is the story.

It can be said that Huang Di and his outstanding ministers, along with contemporaries such as Shennong and Guangchengzi, were in fact also the 'primordial innocence of ancient times' in the history of Daoist studies.

The academic works titled "Huang Di" mainly include 'Huang Di Inner Canon', 'Huang Di Outer Canon', and 'Huang Di Yinfu Classic'. They were all created by this mythical Taoist team. The medical teachings recorded in 'Huang Di Inner Canon' and 'Huang Di Outer Canon' can, at a small scale, cure illnesses, at a medium scale, address life and death, and at a large scale, govern a nation. They are treasured manuals in Taoism that treat both personal and societal matters. The 'Huang Di Yinfu Classic' is even the core scripture of Wu Wei Fa and Qimen Dunjia.

Xuanyuan Huang Di asked Guangchengzi on Mount Kongtong about the "Guarding Unity" method left behind. In the Huang Di Inner Classic, he left the "Independent Spirit-guarding" method through discussions on medical Dao with Master Qibo. The Huang Di Outer Classic contains the "Exploring the Origins of Yin and Yang," and the Huang Di Yinfu Classic contains "Observing the Way of Heaven" — all of these are exemplars of Wu Wei Fa, representing the core academic thoughts of the Daoist pioneer Xuanyuan Huang Di.

The Secret of the Tao Te Ching

What is 'action' (You Wei)? What is 'non-action' (Wu Wei)? The Tao Te Ching points out: 'Act without doing, and there is nothing that is not done.' It also says, 'The highest virtue is non-action,' 'Because of non-action, there is no failure'... In the Tao Te Ching, the term 'non-action' (Wu Wei) appears directly 13 times.

The Dao De Jing is the classic work with the largest number of translations and publications in human history. Historically, starting from Han Feizi, countless scholars have made various commentaries on the Dao De Jing. In total, eight emperors have written commentaries on the Dao De Jing, among whom Tang Xuanzong Li Longji, Song Huizong Zhao Ji, Ming Taizu Zhu Yuanzhang, and Qing Shizu Shunzhi left commentaries that have survived to this day. As for other people's commentaries on the Dao De Jing, there are at least more than 20,000 copies in total.

The same book, the Dao De Jing, has been used by some to govern the country, leading to the Wén-Jǐng era of prosperity; by others to interpret philosophically, earning more than one doctoral degree; by some to derive profound scientific hypotheses, then worship Chinese culture; by some to learn deep health-preserving philosophies, achieving success and retiring to enjoy a full life... Does the Dao De Jing describe governing the country or cultivating the Way? Is it philosophy or an 'ism'? Is it religion or science? Is it about health preservation or spiritual cultivation? Is it passive or active?

There is too much fog shrouding the Dao De Jing.

To understand the Dao De Jing, it is necessary to know that the Dao De Jing inherits from the I Ching and is the continuation of Fuxi's Huang Di scholarship. The prototype of the 'sage' in the Dao De Jing is Huang Di; it further influenced Yin Xi, Zhuangzi, Liezi, Wenzi, and Guiguzi, forming the foundational knowledge of the Hundred Schools of Thought. It can be said that 'all schools of thought emerge from Daoism.' It is also important to understand the real Laozi, who was a successor of Fuxi's Huang Di in Wu Wei Fa and an enlightened practitioner who reached the pinnacle of life studies.

Therefore, all interpretations of the Tao Te Ching should not be separated from the I Ching, the Huang Di Inner Canon, the Yinfu Jing, and the writings of Yin Xi and Zhuangzi. These foundational Taoist texts form an indivisible whole; they are all wisdom left behind from the grand and profound achievements of life-practice in reaching the highest and most supreme state.

What is Zhen Ren? It is someone who comprehends and masters all the mysteries of the universe, who is immortal and endlessly vibrant in Wu Ji Zhi Ye. Such a person is not born that way; they come step by step through diligent empirical study of life. Fuxi Huang Di was like this, and so was Laozi; moreover, Laozi's own work, the Dao De Jing, could not possibly avoid this core. Therefore, it can be seen that although the Dao De Jing is applicable universally, its core still lies in the study of life.

The Dao De Jing reveals the ultimate mysteries of the universe and life, so it can be applied in different fields. However, these are all external applications. The true internal application of the Dao De Jing is the 'sacred practice' that can lead to longevity and enduring vision — this requires the core technique used to reach the origin of the 'Dao.' This core technique is very different from the later progressive, dual cultivation of life and nature in the Golden Elixir path; it is straightforward, directly points to the source, simple and clear, with great skill appearing clumsy. It even does not discuss the dual cultivation of life and nature — it encompasses 'life' within 'Dao' and 'nature' within 'De,' so what dual cultivation is there to speak of?

This rustic life science technique, with the guardian deity of Huang Di, the singular guardian of Guangchengzi, and Fuxi's 'using the images of all things in categories to understand the virtue of the divine,' aligns remarkably in its approach, obviously coming from the same source. Although it is all wrong to describe it with words, if we have to forcibly name this life science technique, calling it 'Wu Wei Fa' is undoubtedly the most appropriate.

The moment when Fuxi perceived the River Diagram and realized the Dao had already begun, and it took shape during the Huang Di period, creating a group of ancient innocence and establishing a 'universal harmony where people bow respectfully and the world is governed' society. After Laozi received the secret teachings of Wu Wei Fa from Shang Rong, he looked over history and knew that human hearts would inevitably enter a great cycle of decline and corruption, that the purity and simplicity of the ancient times would disperse and turn into the cunning and deceit of later times. Therefore, he encoded all of life studies—especially Wu Wei Fa—in various metaphoric names, hiding them within the book of the Dao De Jing, and orally transmitted them to Guan Yinxi, leaving behind the spark of life studies.

Standing on the shoulders of the sages, Laozi gathered the great achievements of Wu Wei Fa and created for future generations the techniques of transforming Wu Wei Fa into conditioned methods. One characteristic of Wu Wei Fa is straightforwardness: each of the eighty-one chapters of the Dao De Jing is an independent Wu Wei Fa, simple and clear; by practicing according to it, one can realize the 'independent and unchanging' 'Mother of All Under Heaven'—the root of the Great Dao. The second characteristic of Wu Wei Fa is 'encompassing all methods through a single method', thereby 'turning non-method into method'; thus, when the eighty-one chapters of the Dao De Jing are connected, they reveal the unfathomably profound and mysterious nine levels of Wu Wei Fa. If the scholar's foundation and virtue are sufficient, the nine levels can be instantly reached, making sudden enlightenment and even sudden attainment not difficult.

Using Wu Wei Fa to evolve into conditioned phenomena, the Tao Te Ching pioneers a path to success. The eighty-one chapters of the Tao Te Ching, based on the principle of overlapping the eight trigrams of the I Ching into sixty-four hexagrams, can be combined to generate countless conditioned phenomena, adapting to all individual differences in infinite life across infinite time and space. For example, overlapping all 81 chapters, 81×81, can evolve into 6,561 enlightenment techniques; overlapping three times, 6,561×81=531,411 enlightenment techniques; overlapping four times, 531,411×81=43,046,721 enlightenment techniques... Repeating this multiplication over and over, the method can reach infinity.

The Great Way is singular, but methods are manifold. The Tao Te Ching encompasses all the life science techniques known and unknown to humanity.

The Dao De Jing's fundamental core lies in its application to the study of life, and when extended to various fields, it can have different interpretations and explanations. The two are a body-function relationship, which can complement each other without conflict. Therefore, the Dao De Jing can guide science, religion, politics, literature and art, philosophy... and even all disciplines, just as Daoism serves as the general program for all human disciplines.

However, the fundamental basis of the scholarship of Xi, Huang, Lao, and Zhuang is, after all, 'Wu Wei Fa'; therefore, the core of the Dao De Jing lies in its profound and extensive 'Wu Wei Fa'. Without this, it is impossible to thoroughly understand the Dao De Jing.

Wu Wei Fa is the pinnacle of the science of life and the central path of all Zhen Ren enlightenment in ancient times. The Dan Dao developed since the Qin and Han dynasties is the peak of conditioned dharmas; the Jing Tu method transmitted by Master Taiyi is the exemplary model with the most universal salvation spirit among conditioned dharmas. Conditioned dharmas are the foundation of the unconditioned, while Wu Wei Fa is the foundation of all conditioned dharmas; Wu Wei Fa is like the central origin point of Taiji, from the distance to the origin point, one can determine the superiority or inferiority of a conditioned dharma; the principles of Wu Wei Fa are the fundamental principles that all conditioned dharmas must follow; ultimately, all conditioned dharmas must return to Wu Wei Fa.

World's Divine Artifact

What is non-action? The Way of nature does everything without acting; what is action? Anything bound by postnatal influence and limited by yin and yang is action.

The human body is a miniature version of the world. The way of self-cultivation is nothing more than governing this 'world' to the utmost in order to achieve non-action. In this process, each person is their own 'king of the world.' The world, in turn, is an enlarged version of the human body, among which those who are foreseeing and foreknowing, neither born nor dying, are Yuan Shen, while those who are later-knowing and later-perceiving, subject to growth and decay, are essence and energy. A perfect world is one in which the foreseeing and foreknowing lead the later-knowing and later-perceiving, allowing material and spirit to develop in tandem, ultimately evolving into the ultimate ideal of a Great Harmony society—a small-state, few-people ideal autarkic society. The Great Harmony society is the solid, profound, and indispensable foundation for humanity to collectively evolve into divine beings. With the foundation of the Great Harmony society, humanity can use the righteous teachings left by Zhen Ren as tools to ensure that the 'foolish, wise, virtuous, and unworthy' can all 'align with the Dao'—this is the ultimate stage that humanity is inevitably destined to experience.

Human society has developed to the present day, and most of it still revolves around the realm of intentional or active methods; religion is the pinnacle of intentional methods in the social macro-system that internally elevates and transforms life, and because it is intentional, its incompatibility and extremity have become increasingly prominent; science is the pinnacle of intentional methods in the social macro-system that externally understands and transforms the world, and because it is intentional, it can never reach the ultimate truth; philosophy is the foundation of Western culture, its essence being logical speculation based on dualistic oppositions, and because it is intentional, it cannot provide humanity with universal ultimate care.

The social and ecological problems faced by humanity today, as well as physical and mental issues, and even academic bottlenecks that scientists cannot overcome, are mostly due to the limitations caused by using conditioned methods. Limitations lead to conflicts, and extreme conflict results in war. Just as a fish cannot leave the deep, humans cannot be separated from society. Living in the 'instrumental' world of conditioned existence, humans are subjected to repeated forces from both individuals and the collective, and the suffering and hardships arising from this are inevitable.

Only when humanity as a whole understands and transcends conditioned phenomena, reaching the state of the unconditioned, can it evolve into a truly eternal divine race.

The world is the container of Yuan Shen, a sacred thing that should not be governed by methods of action and attachment. Allowing more people to awaken through understanding Wu Wei Fa is the way to enable society to integrate and develop better, thereby crossing into the state of non-action more smoothly and quickly.

Wu Wei Fa Content

Wu Wei Fa General Outline

Fuxi, Nüwa, Guangchengzi, Shennong, Xuanyuan Huang Di, Laozi, Zhuangzi, Liezi, Wenzi, Guiguzi, and others attained enlightenment at different times Zhen Ren. Their methods vary greatly, but the essence behind them all requires following some unshakable, fundamental principles. They all have eternal truths akin to formulas in the field of science. What are these truths? In class, the instruction points directly to the fundamentals, guiding students to reach the state of having methods without being bound by methods, and using methods without clinging to them.

Special Teaching: The Origin of Wu Wei Fa — Xian Tian Yi

The 'Yi' used in ancient times purely for cultivation and enlightenment, without mixing in later divination techniques, is called Xian Tian Yi. The main components of Xian Tian Yi are the Lian Shan, Gui Cang, and Qian Kun Yi. Most people believe it has been lost and forgotten for a long time. Even if fragments occasionally appear in the world, they are usually focused on divinatory calculations and have nothing to do with realizing the Dao. The 'Yi' is the source of Daoist studies. Although it has various applications in divination, its core is by no means the fortune-telling or geomancy as the ignorant so-called practices. The 'Yi' is a book for understanding the Dao, a heavenly ladder for realizing the Dao, the unique shortcut to enlightenment in Daoism, and the earliest source of all laws, and of course also the source of Wu Wei Fa. When the clouds are dispelled, the sun appears and the mysteries vanish. The course will focus on presenting the Lian Shan, Gui Cang, and Qian Kun according to ancient methods, pointing out the specific techniques contained within for observing symbols, classifying symbols, breaking symbols, and realizing the Dao, along with oral instruction on 'embodied symbols'. The core origin of Wu Wei Fa is hidden within Xian Tian Yi. Acquiring the true transmission of Xian Tian Yi not only allows personal Dao realization but also carries the profound responsibility of spreading Daoist knowledge and awakening humanity.

Legislation of Wu Wei Fa

Wu Wei Fa is not an unfounded, randomly tossed-around 'catchphrase,' but a result of a rigorous and meticulous legislative process. This does not conflict with non-action; in fact, it is the true meaning of Wu Wei Fa. One begins by establishing a law first, and only when there is no law, no one, and no self, can one enter into 'making the lack of law into a law.' How to legislate according to different individuals? How, in this process, can one act according to one's will without exceeding boundaries or even forgetting the rules? After legislation, how should one handle the contradiction between meditating and not meditating? What does it mean to 'sit into this path'? How can one enter this path without meditating? The class will explore each of these questions one by one.

Wu Wei FaNine Levels of Realm

The number nine represents abundance. It is called nine, but in reality, it is only a concept. Using this number of the yang pole, it unfolds all the practical realms that must be followed after entering Wu Wei Fa. These nine levels of realms uncover the core secrets of Wu Wei Fa and point out a bright path for the grounded practice of Wu Wei Fa. These nine levels of realms are closely connected with the eighty-one chapters of the Tao Te Ching. Truly understanding the nine levels of realms allows all eighty-one chapters of the Tao Te Ching to serve as footnotes, representing the ancient secret passed down from the lineage of Yi, Huang, Lao, and Zhuang without relying on written words. Since the time of Zhuangzi, 'Tao techniques have split the world,' either not finding the right person or not being in the right era, and have thus been secretly transmitted for a long time.

The Nine Levels of Realms refer to the inner scenes experienced after delving deeply into a single method. It is akin to deep diving in the ocean: by selecting a certain point of descent and diving straight down, at different depths, different worlds are revealed, each with its own objective observations, thereby bringing different subjective experiences; in this process, the prior practice of those who have reached the ocean floor is extremely crucial. The Nine Levels of Realms of Wu Wei Fa are very similar to deep-sea diving; truly integrating the Nine Levels of Realms allows for the compatibility of all methods, whether for transcendence or worldly engagement.

The Gradual Pause of Wu Wei Fa

If it is absolutely necessary to forcibly describe it with words, any Wu Wei Fa must go through three stages: first creating laws, then breaking laws, and finally reaching the stage where laws are impossible. The subdivisions of these three stages constitute nine levels of realm.

The nine levels of realms can be realized instantly; this is the sudden accomplishment method in Wu Wei Fa; the nine levels of realms can also be perceived in an instant; this is the sudden enlightenment method in Wu Wei Fa; the nine levels of realms can also be realized gradually and in stages; this is the gradual method in Wu Wei Fa. Wu Wei Fa is like a naturally formed jade, which in itself does not distinguish between sudden and gradual; it is only distinguished according to one's foundation, just like the 'water' of supreme goodness, which adapts to the round as round, to the square as square, yielding to all things, and transforming in countless ways.

Whether it is sudden establishment, sudden enlightenment, or gradual cultivation, there is sudden and gradual, all still involve duality. True Wu Wei Fa cannot be measured by sudden or gradual; it transcends the duality of sudden and gradual, like the highest good resembling water, which can adapt the round to the square. This reflects the characteristics of Wu Wei Fa: making the formless into form, manifesting a method according to concrete forms.

Life and death breaking delusion

Enlightenment that is not built on a deep understanding of life and death is like a castle in the air. This section provides a detailed lecture on the pinnacle of human worldview, "Tian Dao Cheng Fu", addressing humanity's ultimate questions of where life comes from and where it goes, and analyzes the twists and turns along the way. The mentor uses Xian Tian Yi to deduce the more intricate twelve burdens, presenting the panoramic view of the universe in a magnificent form to scholars, profoundly answering the fundamental reasons behind individual differences in destiny and clarifying the primary driver of the evolution of fate.

Standing at the height of Wu Wei Fa, the understanding of the truth of the world is cold, objective, ruthless, and yet truly greatly compassionate. By recognizing the reality of the universe, one thoroughly comprehends the eternal process of all life’s birth, death, and rebirth, thereby obtaining a precise and thorough guidance of life.

Wu Wei FaGuidance for Life and Work

Wu Wei Fa is the foundation of all worldly and transcendental dharmas, and also the highest principle. It can be compatible with all worldly and transcendental dharmas, achieving the best of both the transcendental and the worldly. It should be noted that the pre-Qin philosophers and Huang Di Fuxi did not distinguish between transcendence and engagement in the world, because they all mastered the core secret of Wu Wei Fa.

Therefore, in the perspective of Wu Wei Fa, there is no distinction between renunciation and engagement in the world. Everything is a whole, and the secular and the transcendent worlds are no different. Wu Wei Fa can guide individual cultivation as well as various social practices; from its point of ultimate understanding, any practice that serves the people is the best way of self-cultivation!

The mentor will provide specific guidance on lifestyles and cultivation ecologies in the contemporary environment, pointing out the postmodern ways of realizing the ancient proposition of 'inner sage, outer king.'

Practical Training Guidance

Exquisite methods are truly verified as superior. Wu Wei Fa is the king among methods, and it also requires actual verification to demonstrate its wondrous nature. An important part of the course is to guide scholars on how to start from being a virtuous person, go through the stages of sage, divine person, and ultimate person, and those with outstanding foundation may also have a great possibility of entering the realm of Zhen Ren in the blink of an eye.

1. Personalized tips for adaptive teaching;

Before the pre-Qin period when Daoist studies had not yet become religious, the teachings of the various schools were very simple and possessed a strong spirit of seeking truth. The pursuit of truth in Daoist studies is essentially consistent with science and contrary to religion. This sense of solidity and naturalness brought about by the pursuit of truth is the unique temperament that has been passed down in Daoist studies for thousands of years.

In Wu Wei Fa's class, we recreated the scenes of great masters like Laozi, Zhuangzi, Liezi, Yin Xi, Wenzi, and Guiguzi teaching their doctrines. We removed the haze of religious 'divine teachings,' allowing instruction to be free and direct, true to its essence, tailored to individual students, yet never straying from its original root. It is effortlessly drawn from the source, tightly connected to its origin, flexible and adaptable, yet maintains its true heart, with the flow of heavenly principles unfettered by later developments.

2. By stimulating the spiritual perception of needle points, one cultivates virtue and attains unique insight;

Laozi guides the Great Way, and also points out that 'after losing the Way, there is virtue' is also Wu Wei Fa the right path. The 'virtue' in Laozi's true teachings is divided into 'upper virtue' and 'lower virtue'. What exactly does it refer to? How does it differ from the 'virtue' in the daily ethics of the common people or the 'virtue' in moral and intellectual qualities? How should 'virtue' be used to deal with the world's disturbances, connect the mundane world with Kunlun?

In class, the mentor will select cases to demonstrate the instant understanding of 'virtue' and the genuine teachings that one sincerely embraces.

3. Training in the Dayan Divination Method;

This process is both practical guidance and the teaching of the 'art,' transmitting one of the oldest and most representative methods of divination—the Dayan Oracle Method.

The Dayan divination method is the only divination method recorded in the original text of the Zhou Yi; it became famous with King Wen of Zhou performing hexagrams in You Li, was perfected by Duke of Zhou through dream interpretation, became complex in street fortune-telling, and was purified by contemporary Wen Shi school scholars.

As a divination method for prediction, the effectiveness of the Dayan Divination Method can rival that of Qimen Dunjia. The authority of King Wen of Zhou, who 'drew the earth as a prison,' partly stemmed from the miraculous validations he achieved using the Dayan Divination Method. However, when Mr. Taiyi demonstrates the Dayan Divination Method in class, he not only emphasizes its practical effectiveness, but also guides students to explore the underlying principles that make it effective—the Dayan Calculation Method. Through the Dayan Calculation Method, one can decode the numbers of all things, allowing students to comprehend the Zhou Yi thoroughly and gain profound insights into the Three Tombs in a very short time.

About the Author

Huang Zitan, styled Taiyi Xiansheng. He is the inheritor of the complete methods and formulas of the Wenshi faction of Taoism; the founder of the academic framework of life studies and Taoism; the founder of Xiushentang.

The fundamental lineage of Huang Zitan is the Wenshi School. The lineage is: Ancestor Chen Tuan ---- Zhang Wumeng ---- Jia Desheng ---- Ning Daoshou ---- Ning Baoyu ---- Ning Kuo Xu ---- Ning Wandu ---- Ning Xiangli ---- Huang Zitan, etc. Back in the day, Laozi went west out of Hangu Pass, orally transmitting the essence of Yin Xi, and also personally wrote the Dao De Jing as a testament, leaving the seeds of Daoist studies. Yin Xi reached the position of Wenshi, leaving the highest and most secret teachings of the Wenshi School within Daoism. The master obtained the contemporary secret transmission of the Daoist Wenshi School, personally transmitted by Ning Xiangli, called the 'Three Graves and Four Changes Diagram,' confirming him as a qualified contemporary inheritor; he authored 'True Interpretation of Wenshi - Great Admiration,' explaining the essence of Master Yin Xi.

Huang Zitan began foundation-building at the age of 11 and now lives reclusively in Zhongnan and Kunlun, practicing in caves for more than 120 days each year. The practical verification of Huang Zitan's life cultivation includes: Xuan Guan enlightenment, Yang Shen out-of-body experience, perfect retention of essence and energy, a full spirit without sleepiness, knowing the past and predicting the future, helping those in danger and saving the nation, supporting from afar, dispersing clouds to see the sun, immobilization and invisibility, subtle insight into people's hearts...

Thus, the gentleman opposed using supernatural abilities for show, advocating the use of scholarship as the foundation for bringing peace to the people, aiding the nation, and educating the hearts of men, and proposed three epoch-making academic viewpoints: 'Integrate and summarize the teachings of all schools to form Daoist learning,' 'Life studies are the sole core of Daoist learning,' and 'Daoist learning as substance, science as function.'

Huang Zitan often said that he was just an ordinary teacher; what he did was only guided by the principle of 'seeking truth.' He also said: There are two great peaks of wisdom in the human world: one is Taoist studies, and the other is science. Taoist studies represent humanity's comprehensive, unified, connected, and holistic wisdom, and it is the discipline governed by Yuan Shen, so it is the root of science; meanwhile, science represents humanity's rational, logical, segmented, and partial wisdom, and it is the discipline governed by Shi Shen. Without the guidance of Taoist studies, science finds it difficult to overcome its own limitations and even harder to integrate other disciplines in human history.

The gentleman himself is like this too: natural, ordinary, commonplace, and low-key, yet this does not prevent his students from becoming masters, or even grandmasters. In fact, under his guidance, masters truly emerge one after another, while the gentleman is willing to act as a stepping stone, quietly staying among the mountains and forests, safeguarding the source of human life and the true essence of scholarship.

HuHuang Zitan in the Kunlun Mountains↑