Taoist Texts

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Posts posted by Taoist Texts

  1. Posted

    In my opinion, which is likely neither right or wrong completely, destiny is the momentum of one's soul within the celestial mechanism.

     

     

    In this way we are of service to the tao, even as the tao serves us in return.

     

    Why would Tao need our services?

     

     

    In my studies of taoist stories destiny seems to be a common theme. Liu Yiming refers to the destiny given by heaven as the post-celestial ming, and says this destiny can be changed by cultivating it into the breath of tao, the pre-celestial ming. And yet Liu Yiming also advises against isolation:

     

     

    Perhaps one may change one's destiny though Neidan.

    To understand whether one may or may not do that, the train-or-plane analogy is helpful. Trains do not change tracks or directions. They cant even slow down or go faster because there are other trains on the same track. Normally there are no such things as private trains, but there are plenty of regular trains in the world.

     

    The private planes on the other hand fly where and how the pilot pleases, but there are precious few of them.

    • Like 3

  2. Posted

    In my opinion, which is likely neither right or wrong completely, destiny is the momentum of one's soul within the celestial mechanism.

     

    Mechanism is an apt metaphor, thats true. Mechanism suggests something predetermined and unchangable, human life on fixed tracks like a train on rails. Only one way to go and one direction to go to.

  3. Posted

    War-Quotes-40.jpg

     

     

    Winston Smith, the main character of Nineteen Eighty-Four, works at the Ministry of Truth.[1] It is an enormous pyramidal structure of glittering white concrete rising 300 metres into the air, containing over 3000 rooms above ground. On the outside wall are the three slogans of the Party: "WAR IS PEACE," "FREEDOM IS SLAVERY," "IGNORANCE IS STRENGTH."

     

     

    in keeping with the concept of doublethink, the ministry is aptly named, in that it creates/manufactures "truth" in the Newspeak sense of the word. ..As well as administering truth, the ministry spreads a new language amongst the populace called Newspeak, in which, for example, "truth" is understood to mean statements like 2 + 2 = 5 when the situation warrants.In Newspeak, the ministry is known as Minitrue.

    • Like 2

  4. Posted


    SecretGrotto, on 27 Jan 2015 - 20:32, said:
    Where are the true Neidan masters that are still alive and known by all as a consequence of their achievement? Or are they hiding in the mountains to cultivate still, perhaps even leading a Celibate lifestyle because of their isolation?

     


    They are near you but to see it you need a real virtue, not some "golden standard" "as we commonly understand it".






    ZOOM, on 19 Jan 2015 - 13:34, said:
    I was told years ago that your teacher would look younger and younger.
    How about some before / after photos of him or other progressed members
    to prove your claims and to prove that you have actually the right to show up as you guys do!

     

     


    All your questions can be answered positively and you think in a proper direction, but to get proofs you need to turn off the computer and travel far for a long time.

  6. Posted

    Who says that this behaviour is virtue and that one is not virtue? Acting under what interests and prejudices says that?

     

    Umm ..you see, this is how it works:

     

    How do children learn what is right and wrong?

     

     

    • Children do what they see, more than what you say. It is important for you to provide a good model for your child to follow.
    • Children pass through different stages of moral development beginning in early childhood and advancing through adulthood.
    • Very young children do not really understand the concept of right and wrong. For them, what is "good" is what they like and what is "bad" is what they don't like. Therefore, it is important for adults to provide controls and limits for them. This is especially true for children who have no words to tell themselves, "No, don't pick the flowers."
    • At about age 4 or 5, children begin to label or identify things that are "good" and "bad." They can talk about them, but the true understanding is still outside of their own feeling. Children of this age follow rules only because they are told to do so. That is why it is very important for adults to provide consistent and gentle guidance. As a child uses words to describe self-controlling behaviors, such as "No. No. Don't touch," they begin to internalize, or understand, what those words mean.
    • By age 7 or 8, children's understanding of right and wrong seems to be based more on fear of being punished. For example, a child might feel that the reason people do not steal is that they will be caught by the police. Generally, children still have not developed true moral values. Again, it is important for adults to help children understand what is right and wrong, and why.
    • By age 9, children are beginning to understand the Golden Rule: Do unto others, as you would have them do unto you. This is the beginning of a true understanding of right and wrong, of guilt and values.

    http://www.kidsgrowth.com/resources/articledetail.cfm?id=1801

  9. Posted

    Indeed, it is strange when everything we know about Virtue gets kicked out of the door

     

    yes, greed is always strange. The greedy for desires will not pay for Virtue, because Virtue is a negation of desires; but they will pay for a promise to stay young in order to satisfy the desires, so the greedy for money will sell them that promise. Its a meeting of greeds, which is educational to watch.

     

    Q. What are quaifications to be a teacher of immortality?

    A. (1) Have a webpage that says so (2) Be not dead yet.

    • Like 2

  10. Posted

    Your translation definitely gives a more solid conclusion than the traditional interpretations, if we can accept your first premise: that he's talking about enjoying seeing the fish, rather than seeing the fish enjoy themselves.

     

    I would say, based just on the Chinese, that I can't accept that premise..

     

    是魚樂也

     

    Just seeing this, would you ever assume that there was an implied 看 or 视 (or whatever)?

     

    安知魚之樂

     

    Or again, just seeing this, would you assume that he was talking about "looking at fish"? 鱼之乐 fish's happiness

     

    You are right Dusty, there is no looking or seeing specified. The reason for that is twofold: first because they talk about fish so there is no question of wheter they see them or not. Of course they do, so that goes without saying.Second: Hui is not interested in merely seeing fish, he is interested why doing so should bring joy to an individual of different species, Zhuang. In reply Zhuang proposes to consider the main question 其本: whether a human can emphatise (know) with another one at all? His proof that a human does that is simple and elegant: The mere fact that you, Hui, have asked me, Zhuang about whether do i feel (know) about the fish, shows that you do empathise with me, otherwise you would not have asked.

    • Like 3

  12. Posted

    designed to make us), that ZZ certainly had ong-term designes

     

     

    1莊子與惠子遊於濠梁之上。

    Zhuang-zi and Hui-zi were strolling on the fish pond dam at Hao river

    2莊子曰：「儵魚出遊從容，是魚樂也。」

    Zhuang said: the fish came to the surface, our stroll became enjoyable, due to joy from seeing the fish.

    3惠子曰：「子非魚，安知魚之樂？」

    Hui said: you are not a fish, why would you enjoy looking at fish?

    4莊子曰：「子非我，安知我不知魚之樂？」

    Zhuang said: you are not I, how you know I should not enjoy seeing fish?

    5惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」

    Hui said: I am not you, and certainly can not comprehend your reasons; likewise you are not a fish, so you have no reason to enjoy seeing fish.

    6莊子曰：「請循其本。

    Zhuang said: that’s is the crux of the question, can one man comprehend another or not

    7子曰『汝安知魚樂』云者，

    You said ‘why should you enjoy seeing fish

    8既已知吾知之而問我，我知之濠上也。」

    And by that question you have established comprehension between us, now I understood that right here .

    • Like 1

  13. Posted

     

    I'm currently wearing a Spider-Man t-shirt and odd socks (among other things..not just those things). Not sure if dapper is the word to play ^_^

     

    I hope it's also not money, muscle, power, or high intelligence that maketh the man...

     

    Maybe "good intentions maketh the man"?

     

     

    •  

       

      • The road to hell is paved with good intentions is a proverb or aphorism. An alternative form is "hell is full of good meanings, but heaven is full of good works".

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      May be, but wiki has its doubts

       

       

      so yeah..search on knowing joy gives a surprising number of hits. It was a heavily bandied about concept. And why joy of fishes, who cares about that? I am thinking.

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  14. Posted

    Not too much of an impressive historical interpretation, please..you'll make the rest of us look bad :blush:

    no no none of that and bsedies its clothes that maketh the man and you guys are dapper i am sure

     

    i will just point that in those times there was quite a discourse on 'knowing the joy' of others

     

    http://ctext.org/pre-qin-and-han?searchu=%E7%9F%A5%E6%A8%82&page=2

     

    http://ctext.org/pre-qin-and-han?searchu=%E9%9D%9E%E6%88%91&page=5#n63221

     

    and i posit that this story is a part of that. So the issue is what exactly is 'knowing the joy of others' and why?

    • Like 2

  18. Posted

    these ones. What dya all think this is about?

     

     

    莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。」

     

    Zhuangzi and Huizi were walking on the dam over the Hao, when the former said, 'These thryssas come out, and play about at their ease - that is the enjoyment of fishes.' The other said, 'You are not a fish; how do you know what constitutes the enjoyment of fishes?' Zhuangzi rejoined, 'You are not I. How do you know that I do not know what constitutes the enjoyment of fishes?' Huizi said, 'I am not you; and though indeed I do not fully know you, you certainly are not a fish, and (the argument) is complete against your knowing what constitutes the happiness of fishes.' Zhuangzi replied, 'Let us keep to your original question. You said to me, "How do you know what constitutes the enjoyment of fishes?" You knew that I knew it, and yet you put your question to me - well, I know it (from our enjoying ourselves together) over the Hao.'

     

    http://ctext.org/zhuangzi/floods-of-autumn#n2828

  20. Posted

    Moderately prosperous society (Chinese: 小康社会; pinyin: xiǎokāngshehui) is a Chinese term, originally of Confucian origin, used to describe a society composed of a functional middle-class. The term is most well known in recent years as used by Chinese leader Hu Jintao when referring to economic policies meant to realize a more equal distribution of wealth.

    In the usages (tifa) of Xi Jinping, the term "China Dream" or "Chinese Dream" has gained somewhat greater prominence.

    Origins[edit]

    It has been loosely translated as a "basically well-off" society in which the people are able to live relatively comfortably, albeit ordinarily. The term was first used in Classic of Poetry written as early as 3000 years ago

     

     

     

    Pope Francis on Twitter: "When a society lacks God, even ...

     

    Sep 23, 2014 - When a society lacks God, even prosperity is joined by a terrible spiritual poverty.
    • Like 1

  21. Posted

    If the principles are universal, what is the difference between running the cosmos, the State, or the human being?

     

    actually kudos to forestofemptiness for positing the issue like that: "running the cosmos". Its a question that LZ took an intense but a passing interest in, answering it with 'the Heaven follows ziran' (the innate autonomous workings). Nobody does run the Heaven, its on a wondrous autopilot with unlimited mileage. So thats that and there is nothing more to say on the issue except imitating it by creating a governing machinery that will runon its own too.

    • Like 2

  23. Posted

    If the principles are universal, what is the difference between running the cosmos, the State, or the human being?

    who is running the cosmos? ;)

     

    Thats the thing though, the principles are not universal at all. What happened historically was that the author of TTC was using the logic 'as above so MUST be below' to assure the correctness of governing the below by imitating the Heavenly way above. It was only possive due to a presence of a very special being below, the one with Heavenly qualities - the king. Thats a condition sine qua non. A state without a king or a being who is not a king is out of luck according to TTC.