Taoist Texts

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  1. FIFY Yes it does, but Ling is not a verb. "神spirit 自on its own becomes 靈numinous" Interestingly, both answers are affirmative
  2. Certified Organ Harvesting

    Yes, it is about the money but even more so, it is about the global power. The globalist strategy is two prong: 1 to beat down china 2 to ride the Muslim demographic expansion. The coordinated organ harvesting hoax fits nicely with the innocent oppressed Muslim canard. This psy-op is timed to shore up the trade war with china with its never-ending https://en.wikipedia.org/wiki/Two_Minutes_Hate
  3. Neiye - Section 8 - The Core of the Heart

    everybody got this backwards being fooled by the sentence order. "i govern my heart by governing my senses"
  4. Certified Organ Harvesting

    Its mind boggling that an adult educated western person can take this drivel at face value unbelievable. there must be good money in this type of psy-ops tho
  5. Neiye - Section 6 - The Inner Grasp

    i was confused about that phrase but then found out that 谓云 means 'to say or to call". so its likely it just means 'it is called qi'
  6. Neiye - Section 1 - The Essential Qi

    He was right about the tone but did not understand what does this line mean. This is not about the human actor shouting or intoning, but rather about this qi having no sound but having a tone: by the latter it can be known. It is confirmed in the 2nd para., where Dao is characterized as 'in my heart it is... having nor shape nor sound 不见其形,不闻其声'. Then the text ups the ante by '被道之情,恶音与声 that dao has nor tones nor sound, cultivating heart 修心静音 to the silent tone,道乃可得 dao can be obtained'. Otherwise the relationship between the heart, sounds and tones as well as their usefulness is explained as also not the familiar intro particle 凡
  7. Neiye - Section 8 - The Core of the Heart

    All translators are beating around the bush, at times coming close but without quite capturing the meaning: "There is just one phrase that explains Dao entirely: pacifying the heart". There is a paralell paragraph in ZZ which explains the meaning of this one, using the same codewords "one word" and "calming the heart":
  8. Neiye - Section 5 - The One

    Not much. The educated elite, the authors, all were if not refuting, but at least bypassing the authority of the spirits as being secondary, replacing it with such primeval forces as jing, qi, dao, de. This reference to spirits inhabiting or acting through the body of a superior person is a rare and muted one. As to the rest of the ancient chinese culture spirit practices are common and well documented starting from Shang http://www.lysistrataproject.org/Wu-FemaleShamansofAncientChina_MaxDashu.pdf
  9. Neiye - Section 5 - The One

    wow i did not know that Xinshu was translated let alone several times. But still gotta chuckle at how the translators are struggling with an explicit concept of a 'bodily propriety as a function of heart' in Guanzi. 《心术下 - Xin Shu II》 金心在中不可匿。外见于形容,可知于颜色。善气迎人,亲如弟兄。恶气迎人,害于戈兵。不言之言,闻于雷鼓。金心之形,明于日月,察于父母。 The heart within can not be concealed. Just look at the exterior of the body and you can know (the heart) by the bodily complexion. (If the heart is good) then the (bodily) qi is kind toward others, familial like brothers. (If the heart is bad) then the (bodily) qi is evil toward others, hurtful like a spear and a sword. Without any word spoken, (the heart) can be heard loud like thunder. The heart in the body shines like the sun and moon, is distinguishable like parents.
  10. Neiye - Section 5 - The One

    yes it is a rare expression but not a hapax legomenon. it just means 'inside of the heart' or 'within the heart' or in centre of the heart
  11. Neiye - Section 5 - The One

    Sure. Why dont i go ahead and summarise what we have learned so far 1. There is a life giving Jing, the cosmic vitality 2. This Jing generates the national qi which is incomprehensible by intellect 3. But a virtuous ruler can connect with this qi in order to retain power 4 Within the human body there is a self-sufficient heart, which is unbalanced by emotions but restores itself if the owner is free from desires and emotions 5. The human body is also filled with Dao which is apparent in good hearts 6. Dao is immanent and vital 7. It can be made apparent by calm 8. Humans are innately calm 9. A human who keeps his calm is a sage 10. Calm makes his body-mind strong turning it into a receptacle for Jing and for Qi 11. In the body there is a generative pattern of Jing>Qi>Vitality>Thought>Knowledge> Excessive Knowledge>Vitality Loss 12. All transformations are based on One. 13. In governance a wise ruler uses One in all affairs of the state 14. It allows him to affect things remaining unaffected himself 15.To that end the ruler rectifies his body and heart 16. …obtaining spiritual intelligence and even getting spirits to reside in his body 15. Losing the resident spirits will cause upheaval in the nation, while keeping them ensures good governance
  12. Neiye - Section 5 - The One

    the thing is, 'of' does not expressly show the causal relationship. 'gasoline of the oil' or 'oil of the gasoline ' are both legit even without knowing which is produced from which. these are all legit but 凡 心 之 形 Always : the form of the heart/mind is is not because from this and other texts we know that there heart does not have a form, such thing is not glossed anywhere else in the whole textual corpus
  13. Neiye - Section 5 - The One

    oh i dont insist on 'and'. 'the heart of the body', 'body's heart', 'the heart in the body'...thats what i meant
  14. Neiye - Section 5 - The One

    yes, my bad, sorry. Lines 12 and 13(Roth) are actually continuation of previous section 4. The whole passage is 精 也 者 This essence [Jing] – 氣 之 精 者 也 Is essence [Jing] which produces qi 氣 道 乃 生 the qi ducts in the human body originate in jing 生 乃 思 once originating this qi turns into thinking 思 乃 知 thinking becomes knowledge 知 乃 止 矣 knowledge reaches the limit of what can be known by a regular heart 凡 心 之 形 so when the heart in the body過 知 失 生 goes beyond that limit then life (qi producing ducts from second line) is lost
  15. It is actually quite simple. If you misplaced a 10 dollar bill somewhere in your house, do you have it or you do not have it?
  16. Neiye - Section 1 - The Essential Qi

    no)
  17. Neiye - Section 5 - The One

    everybody made the same mistake here. It is not the 'form of the heart' its the body and its heart. When the heart is filled with excessive knowledge then the life of the body is lost.
  18. Neiye - Section 6 - The Inner Grasp

    this is wrong. the others rendered xing correctly as body
  19. Neiye - Section 4: The Sage

    i clicked randomly on several of these https://terebess.hu/english/tao/_index.html not one of them renders the first line correctly as 'speech which can be spoken is not a constant speech'. Yet it is a fairly simple idea well enunciated in the contemporary literature. this guy got it more or less correctly but then hopelessly overthinks it
  20. Neiye - Section 4: The Sage

    my impression so far that yes it is a vaguely bad thing, but also an unavoidable thing, the purpose of this passage is to describe the functioning of the human consciousness and how it can be used for fun and profit.
  21. Neiye - Section 4: The Sage

    Unfortunately i would have to answer negative on all. Its not common in daoism or in pre-modern chinese in general. It is common in modern mandarin meaning any kind of air conduit, incl. respiratory organs. We dont know if they were associated with LDT or any channels yes, they dont
  22. Neiye - Section 1 - The Essential Qi

    no, same thing
  23. Neiye - Section 1 - The Essential Qi

    uh, u guys! this fascination with alchemy is so endearing)