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We have to see that the spirit must lean on science as its guide in the world of reality, and that science must turn to the spirit for the meaning of life." - Richard Wilhelm For me, personally, the book’s teaching about non-action strikes a chord and makes me understand the words “have no expectations” as something “active” rather than “passive”; a conscious action. Here are two quotes on the subject: Pioneering modern translator Thomas Cleary also points out the problems with Wilhelm’s Golden Flower, both with the authenticity of the source document, as well as with basic Chinese grammar and the descriptions of processes. He concludes that Wilhelm’s watershed translation is unreliable, but he does it with understanding and respect. Above all, he credits Wilhelm with selecting the text in the first placefrom among the superabundance of Chinese spiritual texts unknown to the West. Who knows when this amazing spiritual masterpiece wouldotherwisehave emerged in the world? Cleary writes that he would not have translated it anew save for the fact that it already existed and was known. He appreciates the need to adapt a foreign spiritual teaching to another culture, but insists that process cannot include insufficient knowledge of Chinese and, more importantly, cannot misrepresent the processes described as something altogether different. Cleary took particular issue with Wilhelm’s term “circulating the light,” when it should read“turning the light around.” That desire lives in all of us. It lives in you and it lives in me. What differs between us is only what it looks like and our willingness to admit it to ourselves and others. Also, it doesn’t stay the same, what it was yesterday is not necessarily what is today. You know what I’m talking about:
The most important things in the great Tao are the words: action through non-action. Non-action prevents a man from becoming entangled in form and image.” These beings retain a personal character, and are therefore subject to the effects of space and time.The text describes a spiritual practice called "The Secret of the Golden Flower," which is meant to help the reader achieve a state of inner balance and harmony.
In the first section of this text, for example, Wilhelm translates zhixu zhiling zhi shen, which means a spirit (i.e. mind) that is completely open and completely effective, as "God of Utmost Emptiness and Life." Based on this sort of translation, Jung thought that the Chinese had no idea that they were discussing psychological phenomena. He then tried to repsychologize the terminology, but since he did not quite understand it to begin with he could not but wind up with a distortion in the end. This dissonance or split mirrors and symbolises a more profoundly troubling paradox. One that lies at the heart of our being and psyche: the paradox of being born and yet knowing that one day you will die. [8] Yuria, Mori (2002-02-28). "Identity and Lineage. The Taiyi jinhua zongzhi and the Spirit-Writing Cult to Patriarch Lü in Qing China". In Kohn, Livia; Roth, Harold D. (eds.). Daoist Identity: History, Lineage, and Ritual. University of Hawaii Press. ISBN 9780824825041.The whole body feels strong and firm so that it fears neither storm nor frost. Things by which other men are displeased, when I meet them, cannot cloud the brightness of the seed of the spirit. Yellow gold fills the house; the steps are white jade. Red blood becomes milk. The fragile body of the flesh is sheer gold and diamonds. That is the sign that the Golden Flower is crystallised. (SGF, p. 54-55) [10]. As I remember, it was in the wushen year [1668] that our holy patriarch Chunyang [i.e., Lü] began to transmit the 'Instructions.' The seven people who made a commitment to him bowed deeply and obtained [his teachings]. None but these seven received this transmission. The most profound teaching was [expressed in] no more than one or two words. It could not be put into words and letters. Afterwards, the seven questioned the Patriarch in detail. As our holy patriarch spared no mercy in giving clarifications, [his teachings were] compiled for days and months. Eventually they composed a volume."
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