In terms of Taoism – the well-known introductory mantra for practice – the Eastern Wood God Invocation,
it mentions that the heavenly spirit descends upon my dwelling, the two energies blend and transform into a hidden essence, summoning the radiant light to flow through, with a golden face appearing naturally, and the divine communicates between heaven and earth endlessly.
The Tao Te Ching – “Attain utmost emptiness, maintain stillness firmly; all things arise together, I observe their return. All things are numerous, each returns to its root; returning to the root is stillness, this is called returning to life. Returning to life is called constant. Knowing constancy is called clarity; not knowing constancy leads to reckless actions and misfortune.”
From the Four Books, the Doctrine of the Mean – “Heaven’s mandate is called nature; following nature is called the Way; cultivating the Way is called teaching. The Way cannot be separated for an instant; if it can be separated, it is not the Way. Therefore, a gentleman exercises caution in what he does not see and fears what he does not hear. Nothing manifests more than what is hidden; nothing appears more than what is subtle; hence a gentleman is cautious when alone. The unexpressed emotions of joy, anger, sorrow, and happiness are called moderation; when expressed appropriately they are called harmony. Moderation is the foundation of all under heaven; harmony represents the path that reaches all under heaven. Achieving moderation and harmony positions heaven and earth and nurtures all things.”
From the Four Books, Great Learning – “Great Learning – Know where to stop before you can have determination; once determined you can be still; once still you can be secure; once secure you can contemplate; once you contemplate you can attain.”
From Zhuge Liang’s Letter to His Son in The Strategist’s Home – “The conduct of a gentleman requires calmness for self-cultivation and frugality for nurturing virtue. Without tranquility one cannot clarify one’s ambitions; without serenity one cannot reach far. Learning requires quietude; talent requires learning. Without learning one cannot broaden one’s talents; without quietude one cannot achieve learning. If one becomes careless one cannot refine oneself deeply; if one becomes hasty one cannot reason clearly. Time races by with age while thoughts drift away with days, leading to desolation where many do not connect with society—how sad it would be to guard a lonely cottage! What then can be done!”
From Confucius in The Analects – “The Master said: ‘When entering (the home) a disciple should show filial piety; when leaving (the home) he should show brotherly respect. Be cautious and trustworthy, love all broadly but hold close those who are virtuous. If there’s extra energy after acting accordingly then pursue learning.'”
All these emphasize benevolence as paramount and maintaining a tranquil heart as essential. It must be understood that for the Chinese nation, self-cultivation, family regulation, state governance, and world peace are fundamental principles—while Dao must never depart from personal conduct which prioritizes action without duality of heart or mind but focuses on tranquility.
Moreover, Buddhism teaches in “The Sutra on Perfect Enlightenment” that having thoughts indicates ignorance while being thoughtless signifies nirvana.
What does it mean to attain stillness? Let go of myriad thoughts and attachments—returning to purity akin to that of a newborn baby’s mind—knowing goodness in action, knowing when to stop thinking, knowing contentment brings joy—that is returning to original intent: devoid of desires or demands or delusions—a tranquil heart remains undisturbed without concern for external satisfaction—that constitutes true stillness.
If one cannot settle their own heart nor relinquish desires or demands they will struggle even more with attaining stillness—if they cannot let go of their heart how could any practice hold meaning?