Taoist Texts

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    Joss Beaumont, espionnage et chataigne.

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  1. sure, in the original http://ctext.org/pre-qin-and-han/ens?searchu= 去化 the last line, highlighted
  2. Thats right on the money Its a shame bcouse Kong-zi was the head honcho of the whole lot Though tradition has treated Laozi and Zhuangzi as the Socrates and Plato of ‘Daoism,’ the use of Lao-Zhuang to identify a strain of thought may have become common only as with Neo-Daoism in the 3rd Century AD. Not only is it true that “Zhuangzi never knew he was a Daoist”, (Graham 1981, 128) he probably also didn't know anything about the Laozi. https://plato.stanford.edu/entries/daoism/
  3. interesting. i dont remember anyone refute ZZ as being not daoist, let alone the alchemists rejecting him.
  4. In this passage - no, but in previous passages - yes. He just did not believe that identity or yangshen are worthwhile. Of course he was. He believes in Dao which surpasses identity and yangshen.
  5. The readers can interpret this line any each way , as is their natural born right.) But what ZZ is saying is "accept your lot , die and blend back into the universal matter". Thats all it says) There is no " leave transformation behind," is Mair's mistranlation of 去化 'going away - transforming', which means 'dying'. ZZ just puts it this way , not saying 'dying' outright, because he believed in some kind of life after death.
  6. i looked it up. it means 'death'. "Repose in what has been arranged for you and leave transformation behind (DIE), then you will be able to enter the unity of vast heaven." can't see any wisdom in that.
  7. what exactly does this mean?
  8. Some examples of this expression in ZZ 夫有土者,有大物也。有大物者,不可以物物;而不物,故能物物。明乎物物者之非物也,岂独治天下百姓而已哉!出入六合,游乎九州,独往独来,是谓独有。独有之人,是谓至贵。 Now the possessors of territory possess the greatest of (all) things. Possessing the greatest of all things (possessing, that is, men) they should not try to deal with them as (simply) things. And it is he who is not a thing (himself) that is therefore able to deal with (all) things as they severally require. When (a ruler) clearly understands that he who should so deal with all things is not a thing himself, will he only rule the kingdom? He will go out and in throughout the universe (at his pleasure); he will roam over the nine regions, alone in going, alone in coming. Him we call the sole possessor (of this ability); and the sole possessor (of this ability) is what is called the noblest of all. 无誉无訾,一龙一蛇,与时俱化,而无肯专为;一上一下,以和为量,浮游乎万物之祖;物物而不物于物,则胡可得而累邪!此黄帝、神农之法则也。 He is above the reach both of praise and of detraction; now he (mounts aloft) like a dragon, now he (keeps beneath) like a snake; he is transformed with the (changing) character of the time, and is not willing to addict himself to any one thing; now in a high position and now in a low, he is in harmony with all his surroundings; he enjoys himself at ease with the Author of all things; he treats things as things, and is not a thing to them: where is his liability to be involved in trouble? This was the method of Shen Nong and Huang-Di. 物物者与物无际,而物有际者,所谓物际者也;不际之际,际之不际者也。 That which makes things what they are has not the limit which belongs to things, and when we speak of things being limited, we mean that they are so in themselves. (The Dao) is the limit of the unlimited, and the boundlessness of the unbounded. 物物者非物。物出不得先物也,犹其有物也。犹其有物也,无已。圣人之爱人也终无已者,亦乃取于是者也。 Was that which was produced before Heaven and Earth a thing? That which made things and gave to each its character was not itself a thing. Things came forth and could not be before things, as if there had (previously) been things - as if there had been things (producing one another) without end. The love of the sages for others, and never coming to an end, is an idea taken from this.'
  9. And by that you mean consumerism? Not literal idolatry?
  10. As opposed to what?
  11. sounds cryptic
  12. this is in paralell with DDJ 4 and 56 炊累=同其尘
  13. does not sound too bad of an outcome
  14. why is the passage cut short? In this rendering the answer is a non-sequitur. The explanation is missing. /Legge/ Cui Ji asked Lao Dan, saying, 'If you do not govern the world, how can you make men's minds good?' The reply was, 'Take care how you meddle with and disturb men's minds. The mind, if pushed about, gets depressed; if helped forward, it gets exalted. Now exalted, now depressed, here it appears as a prisoner, and there as a wrathful fury. (At one time) it becomes pliable and soft, yielding to what is hard and strong; (at another), it is sharp as the sharpest corner, fit to carve or chisel (stone or jade). Now it is hot as a scorching fire, and anon it is cold as ice. It is so swift that while one is bending down and lifting up his head, it shall twice have put forth a soothing hand beyond the four seas. Resting, it is still as a deep abyss; moving, it is like one of the bodies in the sky; in its resolute haughtiness, it refuses to be bound - such is the mind of man!' Anciently, Huang-Di was the first to meddle with and disturb the mind of man with his benevolence and righteousness. After him, Yao and Shun wore their thighs bare and the hair off the calves of their legs, in their labours to nourish the bodies of the people. They toiled painfully with all the powers in their five viscera at the practice of their benevolence and righteousness; they tasked their blood and breath to make out a code of laws - and after all they were unsuccessful. On this Yao sent away Huan Dou to Chong hill, and (the Chiefs of) the Three Miao to San-wei, and banished the Minister of Works to the Dark Capital; so unequal had they been to cope with the world. Then we are carried on to the kings of the Three (dynasties), when the world was in a state of great distraction. Of the lowest type of character there were Jie and Zhi; of a higher type there were Zeng (Shen) and Shi (Qiu). At the same time there arose the classes of the Literati and the Mohists. Hereupon, complacency in, and hatred of, one another produced mutual suspicions; the stupid and the wise imposed on one another; the good and the bad condemned one another; the boastful and the sincere interchanged their recriminations - and the world fell into decay. Views as to what was greatly virtuous did not agree, and the nature with its endowments became as if shrivelled by fire or carried away by a flood. All were eager for knowledge, and the people were exhausted with their searchings (after what was good). On this the axe and the saw were brought into play; guilt was determined as by the plumb-line and death inflicted; the hammer and gouge did their work. The world fell into great disorder, and presented the appearance of a jagged mountain ridge. The crime to which all was due was the meddling with and disturbing men's minds. The effect was that men of ability and worth lay concealed at the foot of the crags of mount Tai, and princes of ten thousand chariots were anxious and terrified in their ancestral temples. In the present age those who have been put to death in various ways lie thick as if pillowed on each other; those who are wearing the cangue press on each other (on the roads); those who are suffering the bastinado can see each other (all over the land). And now the Literati and the Mohists begin to stand, on tiptoe and with bare arms, among the fettered and manacled crowd! Ah! extreme is their shamelessness, and their failure to see the disgrace! Strange that we should be slow to recognise their sageness and wisdom in the bars of the cangue, and their benevolence and righteousness in the rivets of the fetters and handcuffs! How do we know that Zeng and Shi are not the whizzing arrows of Jie and Zhi? Therefore it is said, 'Abolish sageness and cast away knowledge, and the world will be brought to a state of great order.'
  15. No).tin foil is not poisonous per se. As correctly noted by Brian , organotins are. They are industrial chemicals used in paints, coatings, agricultural poisons etc, that have little to do with tin foil. They are produced by complex reactions like Preparation of organotin compounds * reaction of a grignard reagent with tin halides for example tin tetrachloride * Wurtz reaction like coupling of alkyl sodium compounds with tin halides yields tetraorgano tin compounds * by an exchange reaction of tin halides with organo aluminium compounds (AlR3) * triorganotin halides are prepared in the Kocheshkov redistribution reaction Unless your magic or alchemy involves these, u r safe;)