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About OldDog

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  1. What are you listening to?

    Heard this great vocal on the way home from the park this morning ...
  2. What are you listening to?

    Sunday morning jazz ...
  3. Neiye - Section 3 - Multi-authors

    I think this is an important notion to keep in mind as we work towards having daoist principles find meaning in our various cultures in contemporary times. Seems like this is what TDB is all about.
  4. Neiye - Section 3 - Multi-authors

    This brought to mind passages from DDJ that reference the newborn child. Not only a reference to unspoiled innocence but also reference to state of the newborn heart-mind. From DDJ 10 ... In embracing the One with your soul, Can you never forsake the Tao? In controlling your vital force to achieve gentleness, Can you become like the new-born child? I like the notion of this relating to the common people. It suggests there is a level that is attainable by all through maintaining this state of natural calmness. So, standard in the sense of naturally attainable by all rather than something imposed. Beginning to see the Neiye a little bit differently.
  5. Neiye - Section 1 - Multi-authors

    Inaction, in a literal sense is always an option. We can always just stop doing and let things happen around us. But I don't think that is what wu wei is all about. That's a simplistic and fatalistic view of wu wei. If I choose to act, are there some choices that yield more desirable outcomes than others? I think so. If I understand how events are unfolding I can choose actions that will produce a more desirable outcome. One of those choices may be to do ... nothing. I think wu wei is more about understanding how events are unfolding and choosing actions that require less effort to achieve an acceptable outcome.
  6. Neiye - Section 1 - Multi-authors

    I think we're splitting hairs here. We could say according but I was deliberately trying to make the distinction that as individuals we can act in accord with way things naturally tend to unfold or against the tendency. I chose "within" to underscore the idea that you can not really operate separate from the Way. The Way is how all things are. We can choose to act in accord or in opposition to the way things want to unfold. Fortune or misfortune all are part of the Way.
  7. Neiye - Section 1 - Multi-authors

    I had to balk a bit on this one. Was not sure what TT was saying. So, rethinking and restating ... The Dao is source of all things (mother of, gives birth to) and puts in motion all of the workings and changes in the natural world. So morality ... as a standard for conduct ... would be to align with the way which Dao has set forth. It would need to be understood that actions operate within Dao. A person's actions may either be in harmony with the natural changes ... or in contention with them. Thus commonly expressed as fortune or misfortune. Perhaps the basis of the notion of the mandate of heaven. This is pretty much where I am at present. That could change with an improved understanding.
  8. Neiye - Section 1 - Multi-authors

    Confucius? Umm, I don't know. Are not Laozi and Zhuangzi fsirly critical of confucian doctrines? Seen as contrived ... gone far astray ... and not natural? Confucian morality may be necessary for social reasons but is it a morality that is fundamental and universal ... close to Dao? Someone earlier suggested that I take a look at legalism ... and now, Confucianism is suggested. Prehaps I should explore those some.
  9. Neiye - Section 1 - Multi-authors

    Morality. Does daoism have a morality? And if so, what must it be. I see where you are going. It is just such a line of thinking that makes me want to stop, suspend what I think I know and reconsider what morality ... a daoist morality ... might be. For sure, I don't want to imposed a conventional or contemporary morality on daoism. Which one would I choose? And if I chose, what would adherents to other moralities think. A daoist morality would have to be universal ... all inclusive ... and as pervasive as Dao. If a daoist morality exists, it would have to be consistent with what we are told of the Dao, its impartiality, its workings, its balances. Yet, we are also told of sages being close to Dao and that their behavior of compassion, frugality and humility is laudable. Are these a morality? How do we square them with the impartial working of Dao? I am not ready to say what daoist morality is.
  10. Neiye - Section 2 - Multi-authors

    I don't mind the term proto-daoist so much. Its just a device to refer to what came before and lead up to what we previously understood to be the origin and standard for daoism, the DDJ. As long as we keep that in mind then we should be OK. After all, aren't the terms daoism and daoist relatively recent designations themselves? But what do these earlier and contemporary other texts represent? I have to believe that there is some sort of continuity running from antiquity through to today ... from the Yijing through "proto-daoist through Laozi, Chuangzi, Leizi all the way up to current dates. So, what we are talking about as proto-daoist are just a phase along an evolutionary procession. A lesson that was driven home for me came from the Cantong qi. Its main lesson was to show that these collections of things are unified in their being part of a greater continuity. So, I am not too concerned over discussions that seem to want to classify things as belonging to this or that, being exclusive or inclusive of this tradition or that. The real questions involve what we can learn from these things and does it help us as individuals to construct and practical understandings of our realities.
  11. Neiye - Section 1 - Multi-authors

    I'm not sure what you mean by governance manual. You mean as opposed to a cultivation manual? What would you consider as the objectives of governance vs cultivation? I think what I am hearing here as cultivation is in reference to practices that developed much later. Am I misunderstanding this?
  12. Neiye - Section 2 - Multi-authors

    The two main ideas here are qi and te ... or is it Qi and Te. In the west we capitalize words that have specific and distinct meaning. Certainly, there are analyses where there is distinction made between athe generic use of a term and the specific. Which is it here? Can those who read the original source material give guidance? We have certainly heard of qi as being dispersed, scattered. So, it makes sense that it may be thought of as being collected or gathered. If so "it" or is it by its concentration that which enables awareness of "it"? Is it substance or acting? Te is a very interesting subject. Here it is likened to virtue, which in my mind is just as vague. I envision virtue to be a collection of enabling qualities, one of which is intent. Sincerity also comes to mind. These are the things thst jump out for me in this passage.
  13. Neiye - Section 1 - Multi-authors

    Between The "I" and the "T". As far as Information Technology goes, I can absolutely tell you that it is only when the heart-mind are calmed and settled that IT truly appears. And that is not a joke.
  14. Neiye - Section 1 - Multi-authors

    I read the location somewhat metaphoricly, as in center of being. But also more that just location ... condition, process ... which is what we will go on to see in the rest of the text. What stood out for me was the undefined reference to "it". Leaves a lot open to interpretation. I have a little bit of trouble with the idea "it" is stored or collected in the chest. I tend be believe it is always present ... But that interpretation does not seem to be support in the first passage. Then there is the notion, as pointed out, that "it" is everywhere, throughout. Which leads me to ask what then is the function of the center. Is it an abode into which "it" is collected or stored, as the text says. Or, is the center the locus of process/condition where one experiences awareness of "it".
  15. What are you listening to?

    Been raining for almost a week. This morning was first sunny morning in a while. Decided to get out. When I got in the cars and turned on the radio, I was greeted with this .... Now that's the way to start a day!