Ling Bao What is Dao? Wu Wei Explained

Note: This is a very poetic piece, could not be copied properly here. Search for original on Academia.edu under Charlie Five. – Michael

Charlie Five – Ling Bao What is Dao? Wu Wei Explained
When I started reading the Ling Bao Daoist scriptures and began to understand their vision, I realized the Dao isn’t the path we’re “supposed” to take, it’s that path that IS, it’s the
, “wàn biàn dào ”  the “!, ever#wheres” Dao$ it’s the Wa# o% &eaven, not theist but onist$ it’s not the universe but the %low o% the universe is its s#bol$ the Wa# o% &eaven, the path o% the stars( I twist and turn in the )iver o% Wa#  I work %or the universe, I have a contract, to carr# the universe toward the universe, b# eans o% the universe$ onist, the “I” in that stateent is &eaven,

 z*ng #+  %ocused bundle, heaven and an, progressing soothl# on the long %lowing anti river o% iortalit#$ solen and reverent, %or peace%ul and lovel# in silent and pro%ound obscurit#$ bundle %ocused, it is nondual, ‘allinclusive sel%envisionent’, ever#thing is the sel%, nothing is an#thing else, nothing to crave$ driving straight down the hallwa# o% the apparent, resistant to the %low o% the %luid andala o% knowable things-$
.he Dao is as inde%inable #et siple as the path o% clouds across the sk#, like the path o% &eaven and /arth, the path o% iortalit#, suspended in the si0 haronies 

[wú wàng – not being forgetful or in error, wú xiǎng – without thought or longing, wú běn – having no root or stem, wú yuán – passive and without a source, wú t – having no body or substance wú l!i – without clinging or involvement”

“.he white sun rises into &eaven, its %l#ing starsteps a suoning dance through the hollow void, bod# born o% %ire and water in a agical trans%oration o% nothing into %orever, its heavenl# iortalit# o% truth a singleinded hope alone in his dragon wob o% li1uid gold, cinnabar eli0ir o% the nine trans%oring revolutions((((” 
the Book o% the 2ive .alisans
w3 %4 56ng .aishang lingbao wu%u 5ing

太上靈寳五符經

–  D7 899- :http;<<cte0t(org<librar#(pl=i%>gb?%ile>@@!A?page>!8C

 
“to %ace and to welcoe the “WE BIE DF”  the “!, ever#wheres” Dao  in preparation to rise and to ascend in %ullness and peace like the sunrise into the Great /ptiness, the Great Hacant Hacuit#, into the Spirit above illusor# e0istence, the abstraction without relativit#, transgression and error %allen awa# into the ast, in a celebration o% crossing over, the %estival o% salvation that reaches the other shore, be#ond the three borders o% ast, resent, and 2uture /0istence, stepping into the ripening that attains the seat o% iortalit#, awakening into the secret truth o% the ancestors and kings that e0ists when hearing(((
the e%%icacious spirit sounds that e0tinguish and de%eat the #sterious evils, blowing out the bewildering %lae that leads toward error and illness$ the bod#’s %or absorbing the power%ul iperial coands to sier in regulation and

restraint, while reverent earth spirits protect the inner sel% as well as the bod#, saving the li%e o% the people, the elder brother o% poetr# elting and wiping awa# is%ortune,
pulling up disaster and calait# b# the roots, leaping over distress to pass into bliss, crossing over be#ond the prison o% evil that tries to trap the Ji, riding the %err# o% salvation to the seven %ounding ancestors in a peace%ul ascent that swis in the eternall# %lowing brightness o% iortalit#, leaving behind the %lock o% hungr# ghosts and scattered wandering dreas, and crossing over to the verillion ountains and rose sk# o% the %air# real,
to receiveacceptendure the re%ineent, the training that holds the wind o% e0perience contained within to receive the blessings o% &eaven and earth, standing in the iddle o% the boat with both hands open to bear, and going %urther, into pure li%e$ this is trul# called the boundless and ine0haustible universal salvation, the #sterious secret o% ascending into &eaven”  the Wan Bian Dao  %ro “Euinous .reasure rial Beginning Boundless Salvation &ighest Level K#stical Scripture ” Lng BMo W4 LiNng D+ )On Shàng Pn Kiào Q6ng 
-So we’re all a part o% the Dao, because we have bodies in the world( So what isn’t the Dao= .he netherworld o% the huan ind, a Ka#a that doesn’t e0ist( t best it’s a irror o% the Dao, bright and linked in heaven’s haron#( Ftherwise its darkness and con%usion Is sipl# unreal, and not the Dao(
Dà Dào + )On ShTn W4 WOi ShU W4 SuV Sh6 WOi  Sh &uX 7uX &uX WX &uX Yng &uX LU )Zn JU .[i Y6 7Xng ShTn )4 Dà \Vng ShP 7hU W4 WOi ShU )On W4 ShTn  ]P Nn JuZ X Dà Dào W4 WOi – Dao7ang Holue !8!, age @a^ _.he Great Dao is wuwei$ the Great Wa# can be described with analog#<etaphor<allegor# as ans sel% in nonaction$ theres no place to carr# out action$ at ties perhaps to sit, lie down, walk, or stand up, to allow the Ji to %low naturall#$ to give %ree reign to the Ji, allowing it to breathe, rest, stop, settle, and cease, and be an ebr#o, bod# released, as i% it is in the Great ept# vacant void$ it begins with per%ect wuwei, to be a an with no bod#$ this is to sa# that  breaking, disrupting, solving, negating, getting rid o% and de%eating is done via the Great Wa#  wu wei “.he Great Dao is nonaction”( there’s such a thing as

“wuwei”, pra#er %or pra#er, not %or the purpose o% soething$ in Daois the# call it “the highest vehicle”( .here’s also a distinction to be ade, I think, about pra#er$ the pra#er o% the shaan who pra#s “I love #ou” isn’t doing that %or a pa#o%%, not tr#ing to bring the nuinous back into the netherworld o% huan li%e$ it’s wuwei, not %or the purpose o% soething$ there is a purpose, but it’s not soething$ it’s the irrationalit# o% spiritual practice, the pra#er as its own goal( .he author o% “.he niverse is ]alling” 1uotes Kaster /ckhart describing our waking li%e as soething to be ‘woken up’ %ro, to eerge %ro a “sensual and aterialistic” consciousness into soething ore silent and deep(

%ro Book o% the 2ive .alisans 

from the Huainanzi: “Ordinary things have their vanquishers, and only the Way has none; the reason why it has no vanquisher is that it has no constant shape or disposition- it turns like a wheel and endlessly, like the movement of the sun and moon; like Spring and Autumn that replace eachother, like the sun and moon with their days and nights, it reaches an end and begins again, and it brightens and dims again, but no one can grasp its periods.” from the Zuangzi: “Were you to let your mind roam in the insipid and your pneuma blend with the indifferent, go along with the nature of things, and make no room for personal desires, then all under Heaven would be governed”” from the “Declarations of the Perfected” (Zhen Gao – DZ 1016): “The Mysterious Pattern comes from Heaven; take the mysterious as your pattern, grasp the Images, purify and cleanse yourself…purify your Lights in the Void so that they radiate in the five directions, cut off visual form in a wave-transformation, join your desires with the insipid, and in the hidden byways of undifferentiated space, see nothing and hear nothing…. truly Heaven has crafted your talents into clear ripples, and formed them into waves through its lofty resonances; you intend to perch your spirits in Grand Mystery, (Mystery Metropolis), rendezvous at Purple Court, and pace the vault of space; you’re of a mind to be emptied of fleeting impediments and to have your nimble brush ornament an otherworldly covenant; your movements bring together the compass and square as you await convergence with the exotic realm; in stillness, while you harmoniously blend the flavors of Perfection, your exhalations generate musical tones; chewing the blossoms of the three numina (sun, moon, and stars), flowing in the reverberent harmony of virtue; stepping up to Rarefied Grove Palace, asleep atop Rarefied Grove; sparkling in the Jade Mystery; spirits roosting in order to roam in idleness, safely drink and peck in contentment without praying and hoping for a cage”