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About Zhongyongdaoist

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  1. Synchronicity and the flow of time

    This is a large subject and should not be idly dismissed, it is neither vague nor is it simply a "new-age" idea. This book: Synchronicity the Bridge Between Mind and Matter by F. David Peat Which I read some time ago is a good introduction to the concepts, and their long history, though apparently the author also wrote a later sequel: Synchronicity: The marriage of matter and psyche Which I have not read, but according to the blurb: Would seem to be an expanded and updated version and may be a better read. The main thing is to avoid thinking "At times it feels as though I am alone" and realize that we are all, each and every one of us much more than we seem to be. ZYD
  2. Greetings

    Don's Modern Magick has a lot to recommend it, among other things, (My apologies to nonmembers who cannot read this and other references to a members only section of the Dao Bums.): So in the teaching system that I am working out, I use it as a textbook, however, in the curriculum I am working out: for reason too complex to enter into here, but which are somewhat examined in the discussion referred to. in the following quote I give a short outline of the early levels of my teaching: but the early energy work will be Western and oriented to ritual uses: this refers to my use of Don's book up to Chapter Eight. The second level of study will expand ritual practice into astrological magic and starting to focus on understanding and using Golden Dawn teachings as a basis for practicing Deity Yoga: and after Chapter Eight the second level would introduce the more advanced Golden Dawn Ritual techniques with an emphasis on Deity Yoga, as a preparation for the higher levels. the third level, their extension into Chinese magic and meditation, a practice which the Chinese call "Transforming into a god to rectify Qi": Of course the Chinese don't really call it that, they call it, 变神内炼, biàn shén nèi liàn, which roughly translates as, "Transforming into a god to rectify Qi". Once one has made satisfactory progress in these practices, one can think about calling up spirits, but one shouldn't be in a hurry about this type of thing. ZYD
  3. Greetings

    Welcome to the Dao Bums Get yourself a copy of Betty Edwards: Drawing on the Right Side of the Brain Start working with her exercises and then switch over to drawing pictures of the Tarot cards. This will increase your visualization skill and teach you how to draw. ZYD
  4. Deleted

    One of the things to remember about Women in these matters if not just whether they were involved, but whether they wrote about it and were published. It is only the ones published about whom we know a significant amount. One of the most important of the late Nineteenth Century was: Anna Kingsford She was very prolific, well known and influential among the founders of the Golden Dawn. We know most about those who were published, but women were still breaking into the field of writing in the Nineteenth Century, so the number of well known women involved is relatively small, but the number of women involved would have been much larger. There were important women authors in spiritualism,, Theosophy and Christian Science and its descendants also. ZYD
  5. Tin Yat Dao Sect

    Moderator Notice Here is an appropriate answer for you: Dao Bums policies mean that moderators should not be sassed, nor their time, one of their most important "resources", wasted, arguing with members about staff suggestions or actions, if you have a complaint your recourse is to contact the Admin, dawei. If you do not desist from harassing Kar3n, I will suspend you for three days myself. This is an official notice, do not sass me about it. Zhongyongdaoist, Concierge
  6. Confucious classics translation

    I am sorry to be so long in replying to this, but the last week was very busy and this is the firs time that I can really put in the time for a thoughtful response. The most important book that I read was this one: I read it back in late November of 2000. It was only the second book that I had read on Confucianism. I realized about this time that I had spent decades studying Daosim very deeply and even Buddhism to some depth, but that I knew little about Confucianism except for commonly held ideas about it, but was otherwise embarrassingly ignorant of an important part of Chinese society and history and that I needed to rectify that in order to have a clearer idea of the historical and social context of the other two religious/philosophical movements. I decided that I would rectify that and read Arthur Waley's edition of Confucius' Analects, and while I found nothing that really excited me, I found it less of a put off than I thought it would be. However, reading Tu Weiming's book was a complete reframe, and I realized that everything that most people thought about Confucianism was wrong, that it had a long held and deeply developed spiritual aspect of which most people had no idea whatsoever and I came out of that reading with a deep respect for Mencius, the Zhonyong and the Daxue, and many other aspects of Confucianism, as well as what I was to call "the mystery of Confucius", the mystery of why someone whose only surviving work was The Analects could have inspired someone like Mencius, and been such a deep and powerful influence on Chinese culture and history. I like to solve mysteries and while I still cannot give a satisfactory answer to the question of why Confucius was so influential, I did learn to respect and value the Confucian tradition as a valuable and viable spiritual tradition in and of itself and which complimented Daoism in a positive way, and also gave me a more practical framework for living in the world than I had before. I have been looking into the group which Aetherous mentions here: and so far they seem to be both honorable and useful. On their site they have some links to these works: The first is a simple and readable text of The Analects which can be searched though online or down loaded as a PDF file: Stone Chimes: A modern English adaptation of The Analects of Confucius, searchable by book, topic, or person. The second is a good readable translation of the Daxue and Zhongyong based on the authors years of teaching them on a college level: The Great Learning & The Doctrine of the Mean: An online teaching translation by Robert Eno. The next three are links to The Chinese Text Projects site where the Chinese Text is alternated with the translations of Legge, which while dated are satisfactory. Mengzi: A Chinese & English version of Mencius. Liji: A Chinese & English version of The Book of Rites. Xiao Jing: A Chinese & English version of The Classic of Filiality. Finally this one: Yangzi Fayan: In Chinese & English. is translated by Jeffrey Bullock. My comments in this post are useful: and include a link to my post in a thread on Confucian qigong which describe the more spiritual of Confucianism. I hope that this is useful. ZYD
  7. thanks for some review... this topic is of interest to me but I can't flesh out enough respect for the Confucian point of view. I did catch the "Song" era aspect and the three teachings which always leaves me suspect... like a modernization of the relationship or explanation. But I appreciate your comments on the topic. (Emphasis mine, ZYD) Well, the relationship between Daoism, Confucianism and Buddhism is definitely complex, but they do have enough similarities, especially as Buddhism became naturalized to Chinese culture, that connection is not as forced as it may seem, especially with the changes that took place in Confucianism starting around the end of the first millennium, with the revival of Mencian Confucianism and the rejection of Xunzi's version of Confucianism which had dominated Confucianism from the late Han on. As I pointed out in my quotes from Mencius above: Mystical elements in teachings of Mencius Mencian Confucianism has a much more mystical aspect to it and commonality with Daoism than Xunzi's version did. As I have argued elsewhere (in the above referenced posts on Confucian qigong), there are many echoes of the Neiye in Mencius, these were noted in the Thirties of the last Century by Arthur Waley in the introduction to his translation of the Dao De Jing, The Way and its Power. The resultant movement, usually called Neo-Confucianism has much more in common with both Daoism and Buddhism and makes a much better third party to the proposed "unity" of these three schools of thought. This is also made easier by the idea which Daoist had been promoting for some time that Buddhism was what Laozi taught the "barbarians" in India after he "journeyed to the West", and was thus really inspired by Laozi anyway. This particularly text is a similar argument in the direction of the dependency of Confucianism on revelations from Laozi which Confucius, being a sage himself, understood and took to heart. If you could be a little clearer about what you mean by "the Confucian point of view", perhaps I could help clarify the matter some. ZYD
  8. Thanks dawei, I have skimmed the paper and downloaded it for a more detailed study, though basically it seems to be about the historical development of a particular type of popular Daoist "scripture" which apparently has roots in the Song, and possibly a little earlier, which intends to explain the common Chinese belief in a: This work deals with a fictional, you could call it mythic if you wanted, account of an encounter between Loazi and Confucius, in which Laozi instructs Confucius and Confucius understands and receives the teachings. In this work, unlike the satirical caricatures which make up most, but as I pointed out in Confucius was a Sage: Testimony of a Hostile Witness not all of the depictions of Confucius in Zhuangzi's writings, Confucius is depicted like Laozi as a divine being who descended from heaven to incarnate on earth and perform a spiritual mission, and it is positive views of Confucius such as this which are the basis of the unity of the three teachings which was a fairly common belief from the Song period on. The work discussed focuses on the matter from a Daoist point of view and builds on literary references that go back to Warring States and Han times. From a perspective of the history and development of these types of ideas it is an interesting paper which raises many interesting points, but not in a way which people without a significant historical background are likely to find useful or interesting in and of themselves. At least that is what it looks like after a very quick skim, thanks again for the reference. ZYD
  9. You're certainly welcome lifeforce, I hope that other people can benefit from these and my other posts also. ZYD
  10. I can understand that, neither Mencius nor the Analects are written in a style that I like, but in Mencius there are these remarkable quotes that are largely about very mystical subjects, as I wrote about in my posts in a thread on Confucian Qi gong: Two quotes from Mencius in particular awakened my interest in Mencius. This first one is this: I have quoted the Chinese Text form Muller's site and a translation from D. C. Lau because Muller's rendering "All things are prepared within me", while a possible translation of 备 (bèi) is not as clear as one might wish. Comments from people whose Classical Chinese is good are welcome. All the ten thousand things are there in me: This is about as clear a statement of the Microcosm/Macrocosm relationship as one might wish. This primciple existed in the West as 'All is in All' from antiquity to the 'Scientific Revolution'. It has recently re-emerged as the self-similarity of fractal mathematics and and as the 'holographic principle' in modern physics. To find this so clearly stated in a Confucian text was very unexpected and was an important part of my revaluation of Confucianism as a profound source of fundamentally mystical doctrine. I am true to myself: Another important aspect of this text is the introduction of the concept 诚 (chéng), a word usually rendered as sincere or sincerity and above as true in the translation above. The Zhongyong has to principle teachings, one on 'zhong' which I have referred to here: And the other is on chéng which is one of the most fundamental and profound concepts in Classical Confucianism and the subject a large section of the Zhongyong with which I will deal in subsequent posts. To draw this to a close, I will post the other quote from Mencius, which was also a great surprise to me: To discover that Mencius viewed the end of Confucian self-cultivation as becoming a 'shen' or 'god' was quit a revelation, but this passage in Mencius is only part of the picture. How it relates to the teachings of the Zhongyong on chéng (诚) will be the subject of future posts. For now, I think I have given everyone plenty to think about. The rest of my posts in that thread are worth reading, so you or anyone else might wish to follow the links to the original and take a look at them. The place of Confucius as the "founder" of Confucianism is an interesting topic, and the relationship between Mencius and Xunzi is interesting too, while I believe that on certain fundamental points Mencius must be given precedence, there is a lot that is both interesting and valuable in Xunzi. If I have time I may return to examine these and other topics. ZYD
  11. Yes, I couldn't agree more. The problem with the Analects is that most people approach them as if they were the all there is to Confucanism, since supposedly they were said by him. The Analects is certainly not the first book anyone should read on Confucianism, since it is at best a collection of sayings attributed to Confucius, and while traditionally it is considered that he said all of them and then edited them into this collection, it is also traditionally believed that he wrote many other books which were studied to give these aphorisms context and deeper meaning, and then there are the books that are considered fundamental to an understanding of Confucianism, such as the writings of Mencius, and such works as the Zhongyong, usually translated as The Doctrine of the Mean, the Daxue, or Great Teaching, and other woks. I could go on and on, and if I have time maybe I will, but for now, don't read the Analects without context it can only be a source of misunderstanding. ZYD
  12. There is so much superficial nonsense posted about Confucianism on the Dao Bums that it is ridiculous, with the same people who when questioned reveal that few of them have even a passing familiarity with the Analects, much less the all of the profound aspects of the Tradition, yet they persist in posting the same misconceptions even when corrected. The book that opened my eyes to the real nature of Confucianism was: Humanity and Self-Cultivation: Essays in Confucian Thought, by Tu Wei-ming This book through its "intensive focus on the Confucian process of self-cultivation, noted author and teacher Tu Wei-ming aggressively explores the spiritual dimension of this tradition" provides a look at the insides of Confucianism and reveals a profound landscape in which the human and the divine find a common ground, and can flower in the most remarkable ways. If you really want to understand Confucianism, this is the book to read. ZYD
  13. how to translate 丹道 into English?

    With all due respect Shubin, as a person who has studied both Chinese Alchemy and Western alchemy since the early Seventies, I can say with certainty that the dictionary definition to which you refer is so superficial as to be misleading at best: The key here is the notion of "universal elixir", which in practice was considered both red (Dan) and a pill. Used in the metallic realm it transmuted base metal into gold, taken internally by people it cured all diseases and rejuvenated the person who took it. As such it is the Western Equivalent of "外丹", Weidan. Going a little further into the resources of the dictionary you cite, following the link to synonyms and further to the link, View synonyms, we find: Which certainly corresponds with the purported goal of Chinese Alchemy. Now when I say that I studied Chinese and Western alchemy, I mean that I had the resources of works on Chinese Alchemy by such authorities as Nathan Sivin and Joseph Needham's Science and Civilization in China, but in particular I had Charles Luk's Taoist Yoga Alchemy and Immortality, which I read and reread many times with the intent of answering the question, "Do the meditative processes outlined in this book have a sufficient connection to alchemy as conceive of and practiced in the West to merit the name alchemy?", and the conclusion to which I came over several years of reading, rereading and reading again and intense analysis of the Texts lead me to believe with high certainty that the procedures outlined in the Taoist Yoga text did indeed bear a remarkable resemblance on conceptual levels, and in many ways they had enough resemblance to the stages described in the Western texts, that they could be described as an "internal" realization of the same principles that were put forward as the basis of the external work done in a laboratory. For me to justify these conclusions would require a significant digression and exposition, which I do not have time for now, nor is there really space in this thread, but which I hope to put forward at some point in the future, however, based on those researches I have to say that Daoist Alchemy or Chinese Alchemy, as it was also practiced by Confucians, seems a good and not at all misleading translation for Dandao as a term that includes both Neidan and Waidan as separate but complementary aspects. ZYD
  14. Anglicanism and the Emptiness of Emptiness

    To clarify, in the US, the Anglican Church, AKA, the Church of England, is called the Episcopalian Church, and you can find them all over the place in the US. However, none of the things that rideforever has mentioned have anything to do with Anglican theology and what an Anglican or Episcopalian is supposed to believe, but then the Anglican Church did produce Alan Watts, and they never expelled him for all of the "Eastern" things he talked about, why should they get huffy about the reductionist scientism that is apparently making its way into the Church. To the Anglican the ritual, even up to the Eucharist itself, is "an outward and visible sign of an inward and Spiritual Grace", if you perform it or otherwise participate in it, in theory that Grace will eventually manifest, and if not, well then you at least tried and after death that will be taken into account, as long as it was done sincerely. That is what the "covenant" is all about, and you are not going to understand anything about this without understanding what Romans and Anglicans believe about the covenant, and how it works. Roman Catholics and Anglican Catholics, yes, they do consider themselves to be Catholic, have related, but sufficiently different ideas about the "covenant" and what it means, to have been arguing about it for centuries. I don't believe any of this myself, but you have to understand what the leaders of these sects believe about the "covenant" to understand their attitudes to ritual and its performance and efficacy, and why they believe, rightly or wrongly, that it will be effective for ultimate salvation. ZYD
  15. Well said. This is what I would call awakening. But everyone knows "they" are aliens, don't they? or haven't you put them on? ZYD ZYD