Two pillars 
Pillars are used to build the world.
Guan Yin Zi said: Bowls, pots, jars, bottles, urns and basins can all be used to build the world. Divining with tortoises, breaking up tiles and reading the inscriptions on stones can all tell fortunes. This shows that the world and all things in it are governed by a principle that encompasses everything and everyone, without any overlap. The essence of one thing combines with the essence of another. When the two essences fight, the divine responds. One is female and the other male; one is born from eggs, the other from the womb. Form is the essence of the other; reason is the divine of the other; love is the essence of me; contemplation is the divine of me. Love is water, contemplation is fire. Love holds and contemplation causes, which is wood; contemplation remains and love embraces, which is metal. First think about the one-yuan qi contained in one object. Love it to conform to its shape, and meditate on it to conform to its essence, and the image will remain. The image of one movement goes around the universe, rising from the center as heaven and descending from the center as earth. Nothing rises without falling, and nothing falls without rising. Those who rise are fire, and those who descend are water. Those who want to rise but cannot are wood, and those who want to descend but cannot are metal. Wood is a material that, when drilled, produces fire, and when twisted, produces water. When you strike gold, you get fire; when you melt it, you get water. Gold and wood are the elements of water and fire. Water is the essence of heaven, fire the god of earth, wood the soul of man, and gold the spirit of things.
What moves without end is time, what is contained and present is the square, but the earth is the beginning and end, and there are those who understand and those who show the way.
It is said: The people of the world cannot be counted in billions, and everyone's dreams are different, as are the dreams of each night. Heaven and earth, people and things, all are created by thought, and cannot be counted in dust. How do we know that the heavens and earth of today are not created by thought?
It is said: The heart corresponds to the date, and the liver corresponds to the elm. I am connected to heaven and earth, and I will dream of water when it is cloudy, and of fire when it is sunny. Heaven and earth are connected to me, and I am connected to heaven and earth as if we were bound together and yet apart, each going our own way.
It is said: The world is vast, with color and form, and there are numbers and directions. I have none of these, and yet I am connected to the world.
It is said: The stillborn, the one that died inside the egg, is neither man nor thing, and the world is vast, but it does not know its measure. The world is all within me. It is like a hand that does not touch a blade, and the blade does not hurt anyone.
It is said: In dreams, in mirrors, and in water, there is always heaven and earth. Those who want to get rid of heaven and earth in dreams do not sleep, those who want to get rid of heaven and earth in mirrors do not look at themselves, and those who want to get rid of heaven and earth in water do not draw water. Whether they exist or not is here, not there. Therefore, the sage does not get rid of heaven and earth, but knows them.
It is said: Heaven is not of itself heaven; there are those who make heaven. Earth is not of itself earth; there are those who make earth. It is like a house or a boat, which are made by people, not by themselves. Knowing that they are made, one knows that there is no need to wait for them. One does not see heaven above, earth below, self within, or other outside.
It is said: Those who have time are like the air. Those who are not like the air have never experienced day and night. Those who have form are like shapes. Those who are not like shapes have never experienced north and south. What is meant by not being like the air? What is born from the air is like the wind when a fan is shaken. Before it is shaken, it is not the air that is wind; when it is shaken, it is called the air. What is meant by not being like a shape? What is born from a shape is like the fire when wood is drilled. Before he strikes it, it is not the form of fire; after he strikes it, it is called the form of fire.
It is said: The changes of cold and heat, warmth and coolness, are like those of tiles and stones. If you put them in the fire, they become hot; if you put them in water, they become cold. If you blow on them, they become warm; if you suck on them, they become cool. But external objects have a coming and going, while the tiles and stones have no coming and going. It is like the shadows in the water, which have a coming and going. But the water itself has no coming and going.
It is said: clothes sway in the wind, breath touches things and they become wet, water makes a sound when poured, and stone strikes stone and makes a sound. Those who understand this can control wind, rain, thunder and lightning. For wind, rain, thunder and lightning all arise from the breath, and the breath arises from the mind. Just as if you imagine a great fire within, you will feel heat after a while; if you imagine a great expanse of water within, you will feel cold after a while. Those who understand this can emulate the virtues of heaven and earth.
It is said that the changes in the five clouds can predict the year's harvest, and the direction of the eight winds can predict the fortunes of the time. It is understood that calamities, faults, disasters and blessings are all the workings of one breath. We are one with the universe, and yet our selfish intellects recognize only ourselves.
It is said that heaven and earth are contained, as are all things, as is I, as is the Dao. If we depart from this containment, the Dao will not stand.

二柱 
柱者，建天地也。
关尹子曰：若碗若盂，若瓶若壶，若瓮若盎，皆能建天地。兆龟数蓍，破瓦文石，皆能告吉凶。是知天地万物成理，一物包焉，物物皆包之，各不相借。以我之精，合彼之精。两精相搏，而神应之。一雌一雄，卵生；一牡一牝，胎生。形者，彼之精；理者，彼之神；爱者，我之精；观者，我之神。爱为水，观为火。爱执而观因之为木，观存而爱摄之为金。先想乎一元之气具乎一物执。爱之以合彼之形，冥观之以合彼之理，则象存焉。一运之象，周乎太空，自中而升为天，自中而降为地。无有升而不降，无有降而不升。升者为火，降者为水。欲升而不能升者为木，欲降而不能降者为金。木之为物，钻之得火，绞之得水。金之为物，击之得火，镕之得水。金木者，水火之交也。水为精为天，火为神为地，木为魂为人，金为魄为物。
运而不已者为时，包而有在者为方，惟土终始之，有解之者，有示之者。
曰：天下之人盖不可以亿兆计，人人之梦各异，夜夜之梦各异。有天有地，有人有物，皆思成之，盖不可以尘计，安知今之天地非有思者乎。
曰：心应枣，肝应榆。我通天地，将阴梦水，将晴梦火。天地通我，我与天地似契似离，纯纯各归。
曰：天地虽大，有色有形，有数有方。吾有非色非形非数非方，而天天地地者存。
曰：死胎中者，死卵中者，亦人亦物，天地虽大，彼固不知计。天地者，皆我区识。譬如手不触刃，刃不伤人。
曰：梦中鉴中水中，皆有天地存焉。欲去梦天地者寝不寐，欲去鉴天地者形不照，欲去水天地者盎不汲。彼之有无，在此不在彼。是以圣人不去天地去识。
曰：天非自天，有为天者；地非自地，有为地者。譬如屋宇舟车，待人而成，彼不自成。知彼有待，知此无待。上不见天，下不见地，内不见我，外不见人。
曰：有时者气，彼非气者，未尝有昼夜。有方者形，彼非形者，未尝有南北。何谓非气？气之所自生者如摇箑得风。彼未摇时，非风之气；彼已摇时，即名为气。何谓非形？形之所自生者，如钻木得火。彼未钻时，非火之形；彼已钻时，即名为形。
曰：寒暑温凉之变，如瓦石之类，置之火即热，置之水即寒，呵之即温，吸之即凉。特因外物有去有来，而彼瓦石实无去来。譬如水中之影，有去有来。所谓水者，实无去来。
曰：衣摇空得风，气呵物得水，水注水即鸣，石击石即光。知此说者，风雨雷电皆可为之。盖风雨雷电皆缘气而生，而气缘心生。犹如内想大火，久之觉热，内想大水，久之觉寒。知此说者，天地之德皆可同之。
曰：五云之变，可以卜当年之丰歉；八风之朝，可以卜当时之吉凶。是知休咎灾祥，一气之运耳。浑人我，同天地，而彼私智认而己之。
曰：天地寓，万物寓，我寓，道寓，苟离于寓，道亦不立。