Taoist Texts

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    Joss Beaumont, espionnage et chataigne.

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  1. not that it matters, but there is no affiliation between the 2, due to a 150 year gap
  2. In this opaque passage, its is Confucius who is taking a lesson from Lao-zi. Little is comprehensible here save the punch-line The Master asked Lao Dan, saying, 'Some men regulate the Dao (as by a law), which they have only to follow - (a thing, they say,) is admissible or it is inadmissible; it is so, or it is not so. (They are like) the sophists who say that they can distinguish what is hard and what is white as clearly as if the objects were houses suspended in the sky. Can such men be said to be sages?' The reply was, 'They are like the busy underlings of a court, who toil their bodies and distress their minds with their various artifices - dogs, (employed) to their sorrow to catch the yak, or monkeys that are brought from their forests (for their tricksiness). Qiu, I tell you this - it is what you cannot hear, and what you cannot speak of: Of those who have their heads and feet, and yet have neither minds nor ears, there are multitudes; while of those who have their bodies, and at the same time preserve that which has no bodily form or shape, there are really none. It is not in their movements or stoppages, their dying or living, their falling and rising again, that this is to be found. The regulation of the course lies in (their dealing with) the human element in them. When they have forgotten external things, and have also forgotten the heavenly element in them, they may be named men who have forgotten themselves. The man who has forgotten himself is he of whom it is said that he has become identified with Heaven.' /Legg/
  3. In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named. It was in this state that there arose the first existence - the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character. That which had no bodily shape was divided; and then without intermission there was what we call the process of conferring. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning). The union, effected, as it is, might seem to indicate stupidity or darkness, but it is what we call the 'mysterious quality' (existing at the beginning); it is the same as the Grand Submission (to the Natural Course). /Legge/
  4. JIC, the numbers in this pic are the years of human lifespan, so...
  5. About Lao Tzu : Taoism.net Lao Tzu was the ancient Chinese philosopher who wrote the Tao Te Ching more than ... Many in later generations would regard Confucius as Lao Tzu's disciple.
  6. nepotism was in vogue then
  7. i heard he has left the building.
  8. he was one sharp dresser
  9. Thanks Marbles, that was right on the money and helped me to understand this recensed passage. The original story was that a mythical king goes to the other-world, which is in the north. https://en.wikipedia.org/wiki/Tale_of_King_Mu,_Son_of_Heaven To get there he has to ford a river which separates this world from the other one ( a Hades of sorts). Once there he visits with the queen of the other-world, the Queen Mother of the West. She invites him to stay, but after a while he longs to go back home, thats why he keeps staring to south where he came from. Xiwangmu lets him go and gifts him a pearl, obviously a token of eternal life. On its way back he loses the pearl in the waters while crossing the Red River again. Once home he retrieves the pearl by Purposeless-ness (same as non-action). Which is the only point ZZ wants to make , of course: the non-action gets things done.
  10. why south specifically?
  11. Zhou is a distant backdrop to all of them, yes. Well, the passage is about governing the state, which is allegedly a confucian domain. I totally agree. It could be even argued that ancestral ruling rights were always subsumed by the mandate in china.
  12. Confucius | Internet Encyclopedia of Philosophy Above all else, the Analects depicts Confucius as someone who "transmits, but does not innovate" (7.1). CLASS NOTES: Confucius: I Transmit, I Do Not Innovate (Chinese ... Jan 23, 2015 - Confucius sees himself as merely passing on the Western Zhou tradition - Analects 7.1 The Globalization of Confucius and Confucianism Klaus Mühlhahn, ‎Nathalie van Looy - 2012 - ‎Religion This however begs the question: Why didn't Confucius advance new ideas? ... sacred mission to edit, revise, annotate, interpret, and transmit the ancient culture.
  13. may be there were Confucians before Confucius)
  14. i know) . Trust me, even if i said that i know such a man, you would still find something to be not sure about. Such is life, its all good.