Falling in Tao!

July 23, 2009

LAO TZU-TAO TE CHING: THE WAY TO OUR INNER HEAVEN
LAO TSEU-TAO CALEA CATRE CERUL NOSTRU INTERIOR
LAO ZI- DAO DE JING

老子 道德經
Lao Zi , Dao De Jing
Lao Tzu,Tao Te Ching
Lao Tseu,Tao Te King
(in Wade Giles :Lao Tzu; in pinyin: Lao zi; in EFEO: Lao Tseu)
TRANSLİTERARE IN PİNYİN, DICTIONAR
CHINEZ-ROMÂN AL TUTUROR IDEOGRAMELOR UTILIZATE IN TAO TE CHING, TRADUCERE IN LB.ROMÂNA, COMENTARII , NOTE SI INREGISTRARE AUDIO PENTRU TOATE CELE 81 DE CAPITOLE, REALIZATA DE TREI MAESTRII CHINEZI DE QIGONG
DE:
DAN MIRAHORIAN

TEXT IN LB.CHINEZA de Dan Olaru Mirahorian,LA EDITIA DIN 1992 AU MAI COLABORAT FLORIN BRATILA SI TAO JIAN WEN,Cartea poate fi vazuta pe:www.scribd.com/LAOTZUTAO

TEXT IN LB.CHINEZA de Dan Olaru Mirahorian,LA EDITIA DIN 1992 AU MAI COLABORAT FLORIN BRATILA SI TAO JIAN WEN,Cartea poate fi vazuta pe:www.scribd.com/LAOTZUTAO

TEXT IN LB.CHINEZA de Dan Olaru Mirahorian

TEXT IN LB.CHINEZA de Dan Olaru Mirahorian

Cui ii este adresat mesajul din aceasta carte?
Calea[Tao] catre Cer si Putere[Te] este calea catre cunoasterea nemijlocita a realitatii suport [Temelia; Imparatia Cerurilor dinlauntrul nostru] care conduce la contactul cu lumina necreata, la Iluminare si la capacitatile divine[Te] de actiune nemijlocita asupra realitatii. Aceasta este calea catre Adevarata noastra identitate(autocunoastere), catre Adevarata Natura Divina, care se manifesta holografic in fiecare faptura. Cartea lui Lao Tseu este o mostenire lasata noua de civilizatiile care ne-au precedat pe Terra si se adreseaza atat iubitorilor intelepciunii orientale(taoism, buddhism zen, yoga), cat si celor care doresc sa realizeze cunoasterea de sine, autocontrolul ori vindecarea propriilor maladii ori ale semenilor, adica tuturor celor care nu si-au pierdut spiritul de cercetare (ne gandim la cei care stiu ca stiinta si tehnologia actuala a redescoperit f. putin din lucrurile cunoscute si aplicate de civilizatiile, care ne-au precedat pe Terra si care au inceput sa fie abordate in carti precum:” Tao of Physics” a lui Fritjof Capra ori “Universul Holografic” a lui Michael Talbot). Practic aceasta carte se adreseaza celor care doresc sa iasa din cutia reprezentata de modelele actuale despre realitate, care si-au dovedit incapacitatea de a facilita realizarea armoniei cu noi insine si cu universul (sa ne gandim la crizele de tot felul, la distrugerea ecosistemului planetar), modele care ne-au fost implantate in cursul programarii si conditionarii pe care o numim educatie. Aceasta carte poate sa fie de un real folos celor ce sunt preocupati sa descopere realitatea ori sa puna capat suferintei proprii ori a celor dragi. Sunt unii oameni care cred ca pot practica mecanic disciplinele orientale (medicale, spirituale, artistice, martiale, divinatorii) fara un soft adecvat. Cei ce practica meditatia taoista ori Zen, celor ce studiaza medicina traditionala chineza ori japoneza (acupunctura, presopunctura, Qigong, Reiki), celor care cauta desavarsirea in artele martiale chineze ori japoneze(Tai chi chuan*, pakua, aikido, kendo, judo, karate-do, kyudo) nu pot inainta cu adevarat in aceste cai fara o intelegere a mesajului lui Lao Tseu. Toate formele de arta traditionala chineza si japoneza(aranjamentul floral, Ikebana; ceremonia ceaiului, caligrafia, pictura) sunt in cele din urma aplicatii ale”caii”(in lb. japoneza:”do” si “to”, ca in “shinto”-“calea spiritului”), discipline de desavarsire fizica si spirituala, prin practica permanenta (iar nu una ocazionala prilejuita de un exercitiu), derivate azi din buddhismul Zen, care la randul sau nu este decat continuatorul si mostenitorul traditiei taoiste de intoarcere Acasa, inradacinare in punctul fix al universului [Ultima Realitate(Tao)], pe care il cauta si Arhimede, ca sa poata misca lumea. Prin relatiile profunde cu planul cauzal, care determina manifestarile din lumea manifestata, care au fost codificate in Cartea Mutatiilor(Yi King), aceasta carte este indispensabila celor ce aprofundeaza astrologia chineza, Feng-Shui ori celor ce vor sa depaseasca limitarile karmice ori zodiacale.

*Tai chi chuan (traditional Chinese: 太極拳; simplified Chinese: 太极拳; pinyin: taijiquan; Wade-Giles: t’ai chi ch’üan) is an internal Chinese martial art often practiced for health reasons. Le tai-chi-chuan (Larousse), taï-chi-chuan ou taï-chi (flammarion), (mauvaises transcription de T’ai Chi Ch’uan en Wade-Giles) ou bien taiji quan (trad. 太極拳 ; simpl. 太极拳 ; pinyin : tàijí quán (norme internationale) est un art martial interne chinois
Comments

see more on/vedeti mai mult pe siturile de mai jos:
http://www.myspace.com/dmlaotzu
http://uk.360.yahoo.com/dmtao
http://laotzu1.multiply.com/
http://dmtao.blogspot.com
http://laotzutao.spaces.live.com/
http://www.flickr.com/photos/dmtao/
see published books:vedeti cartile publicate pe:
http://www.scribd.com/LAOTZUTAO

Cauta in tine insuti/insati puterea de schimbare si de vindecare a ta si a planetei

April 10, 2009

Cauta in tine insuti/insati puterea de schimbare si de vindecare a ta si a planetei
Find in yourself the power to change and heal you and the world

MIRAHORIAN:

Cum pot face acest lucru fiintele umane care au uitat cine sunt ?

Iubind
Cum pot face acest lucru fiintele umane care au uitat ce capacitati uriase au ?

Iubind

Cum pot face acest lucru fiintele umane care au uitat pana si calea de a-si reaminti adevarata lor identitate !

Folosindu-si “constienta” sau “scanteia divina”, care este prezenta in fiecare fiinta umana

Totul provine de la o implantare de false credinte, de la o programare, conditionare sau de la o virusare, care nu poate fi demontata prin cunoastere mijlocita(mediata de simturi si gandire), ci numai prin cunoastere directa experimentala a realitatii.

De pilda Tolstoi a incercat sa demoleze dogma unui Dumnezeu exterior printr-o carte intitulata “Imparatia lui Dumnezeu este inlauntrul tau”, pe care insa nu a putut s-o publice decat in strainatate din cauza opozitiei celor ce au vrut sa ramana ascuns adevaratul mesaj al lui Iisus

Unde se afla “Imparatia Cerurilor”?

Spiritualitatea autentica plaseaza “Imparatia Cerurilor” holografic, peste tot, in fiecare fiinta vie ca “scanteie divina”. Spiritualitatea falsa plaseaza”Imparatia Cerurilor” in afara fiintei umane intr-un Cer aflat in exterior, si asta dintr-un motiv simplu: pentru ca unii dintre semenii nostri sa se erijeze in mediatori, in mijlocitori, pt .a exista ca institutie, care colonizeaza constiintele si le subjuga.
“Imparatia lui Dumnezeu este inlauntrul vostru” (Luca 17:20-25)
Iisus a afirmat ca:”Imparatia lui Dumnezeu nu vine in asa fel ca sa izbească privirile. Nu se poate zice: Uite-o aici! sau: “Uite-o acolo!” Caci iata că Imparatia lui Dumnezeu este inlauntrul vostru” (Luca 17.20-21; Rom.144.17; Vers.23)].
Isaac din Siria stia acelasi lucru: “Incearca sa intri in tezaurul tau si vei gasi tezaurul Cerului; Celui ce se cunoaste pe sine toate lucrurile ii sunt date. Fiindca a te cunoaste pe tine insuti reprezinta implinirea tuturor lucrurilor”.
Lao Tzu(cap.33) spune:”Cel ce cunoaste lumea din afara are cunoastere; Cel ce se cunoaste pe sine este Iluminat”
“Fără să treci pragul usii, se poate cunoaste intreg universul; Fără să privesti pe fereastră, se poate vedea Calea Cerului [poti descoperi principiile ce guvernează toate lucrurile](Lao Tzu: cap 47)

Civilizatia Tairona- tribul Kogi din Columbia despre sufletul planetei Terra

Reprezentantii civilizatiei Kogi au avertizat omenirea ca :”Terra- este o lume care a fost pe punctul de a fi distrusa din cauza lipsei noastre de iubire(polarizare distructiva) si de constienta (utilizarea gresita a constientei)”.[aceasta influenteza campul noetic planetar si apoi matricea energetica]

Kogi, ultimii reprezentanti ai civilizatiei Tairona din America de Sud (sunt urmasii unei civilizatii care nu a putut fi niciodata cucerita si colonizata de invazia spaniola, fiindca s-au retras in munti, la peste 5000 metri inaltime). Kogi este azi un trib in care toti membri comunica telepatic si care au capacitatea de a vizita in “corpul de lumina” (prin detasarea de corpul fizic) intreaga planeta. Daca nu stiti ca asa ceva este posibil, vedeti antrenamentul pt. realizarea CCM(Centrului Mobil de Constiinta) sau manualul si programul de instruire in RV-Remote Viewing creat de Ingo Swann, care a permis serviciilor de informatii ale armatei SUA , atat identificarea centrelor de comanda si a silozurilor cu rachete cu incarcatura nucleara din fosta URSS, cat si oprirea calculatoarelor si ceasurilor atomice din incinte ecranate si bine protejate (acest program a fost popularizat in carti si in emisiuni ale posturilor National Geographic si Discovery).

Kogi nu ne percep pe noi ca “adormiti”, asa cum afirma multi dintre reprezentantii traditiilor hinduse si orientale. Kogi ne vad ca fiind “morti”. In calatoriile lor pe Pamant au mai intalnit fiinte umane “vii”, un trib Maya din Guatemala (ale caror traditii le-a descris Carlos Castaneda in cartile sale).

Pentru Kogi fiintele umane actuale care ocupa Terra nu au suficienta constienta si energie a fortei de viata, ca sa poata sa fie clasificate de ei drept fiinte reale. “Voi nu sunteti vii, ci doar niste umbre ale energiei fiintelor care ati putea sa fiti”. Dar cum profetia Kogi nu s-a implinit prin disparitia civilizatiei actuale la eclipsa de Soare din 11 August din 1999, acestia au inceput sa caute sa afle ce s-a petrecut. Si au descoperit ca unii dintre “morti” s-au trezit, au inviat si au creat un nou vis(o noua plasa holografica: matrix) cu o forta suficienta ca sa salveze lumea, asa cum o cunoastem noi. In termenii nostri au creat o “lume paralela”, unde viata sa poata continua, o lume “in care mortii sa poata invia”.

Chiar daca in Apocalipsa lui Ioan se vorbeste despre “invierea mortilor”, niciodata nu mi-am imaginat ca expresia “invierea mortilor” facea referire la cei pe care noi ii consideram “vii”.

Michael Wolf in trilogia sa ”Catchers of Heaven” afirma ca “alte civilizatii trimit iubirea neconditionata catre planeta pe care locuiesc”. Michael Wolf relateaza ca a asistat la o comunicare cu planeta noastra realizata de EBE(vedeti: “Comentariu la Misterul Ummo”) si ca “aceasta a raspuns construindu-le case din siliciu pur”.

Ce trebuie sa stim ?

Fiintele umane de pe Terra apartin unei civilizatii extraterestre superavansate de grad IV creatoare de universuri (mesaj primit de oficialii din India si din China, dupa contactul cu reprezentantii unei civilizatii extraterestre, care are o baza la granita dintre China si India in zona Ladach din Kashmir; tot ei au furnizat tehnologie antigravitationala celor doua tari; vedeti articolul din siturile de mai jos

http://www.myspace.com/galacticontact
http://360.yahoo.com/galacticontact
http://oznufovimana.spaces.live.com
si cartea “Comentariu la Misterul Ummo”(care poate fi citita pe: http://www.scribd.com/GALACTICEX )

” Toate fiintele umane de pe Terra apartin unei civilizatii extraterestre superavansate de grad IV creatoare de universuri, care pot face miracole la fel ca Iisus si alti maestrii spirituali, daca-si readuc aminte adevarata lor identitate, daca se vindeca de amnezie.

“All human beings are both immortal and omnipotent as a forth level race, possessing the ability of instantaneous matter-energy transformation and teleportation, as well as the ability of time travel. But human beings have forgotten who they really are. They have even forgotten how to remember their true identity”

Adevarata identitate a oamenilor de pe Terra dezvaluita in “Interviu cu un Extraterestru (Alien Interview)

In cartea “Interviu cu un Extraterestru (Alien Interview) de Lawrence R. Spencer (aparuta in 2008) se vorbeste chiar despre adevarata identitate a oamenilor de pe Terra, de fiinte divine eterne care “SUNT PT. A FI” , care au capacitati de zei: de a crea spatiu, timp, materie si energie; intalnim mesajul din Veda, Upanishade, Mahavakhya si cel al lui Iisus (“Voi sunteti zei”/Jesus:”You are
Gods”) in citatele de mai jos:

Interviurile guvernamentale ultra secrete cu extraterestrul ramas in viata, revelate la 60 de ani dupa prabusirea de la Roswell!(cartea este in lb. engleza si o traducere a mesajului o gasiti in siturile indicate anterior si in cartea :”Trezirea in traditiile spirituale ale omenirii”)

In Biblie gasim ca am fost creati de zei, dupa chipul si asemanarea lor(Elohim este un cuvant la plural; aceasta tema a fost pe larg dezbatuta de Jimmy Guieu si acceptata azi de Vatican intr-o declaratie oficiala in trei puncte prin care a fost recunoscuta si existenta OZN-urilor:

1.Da, extraterestrii exista pe alte planete;
2. Da, ei pot fi mult mai avansati decat noi;
3. Da, material, omul ar fi putut fi creat dintr-o fiinta vie preexistenta”.)

Iisus:”Voi sunteti zei! (Ps 82:6; Ioan 10:34)
Jesus: “I said, ‘You are Gods'” (Ps 82:6; John 10:34)

“Dumnezeu a spus:”Iata omul s-a facut ca unul dintre Noi, cunoscand binele si raul. Si acum nu cumva sa-si intinda mana si sa ia roade din pomul vietii, sa manance si sa traiasca in veci”(Facerea 3.22).”And the LORD God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” (Genesis 3:22)

Cei doi pomi din Geneza/ The two trees in Genesis

Pentru cel nepregatit orice dar este si un blestem

pomul binelui si raului = desemneaza caderea in camera periferica a constiintei(caderea in minte), dar si aparitia darului constientei discriminatorii(din cauza acestui “pacat” oamenii sunt asemenea zeilor:”Iata omul s-a facut ca unul dintre Noi”)

pomul vietii=lumina vietii; calea vegherii; in urma caderii in transa centrifuga a identificarii cu falsul ego(identitatea implantata) si cu trupul a aparut imbatranirea,degradare, moartea fizica si nevoia de hrana materiala (ruperea ancorarii naturale in izvorul vietii).

“Toti oamenii, fara deosebire, suntem in aceeasi vreme si fii ai oamenilor si fii ai lui Dumnezeu (Ioan 1, 12-13), adica dupa trup suntem fapturi pamantesti, iar dupa duh fapturi ceresti, care insa petrecem vremelnic in corturi pamantesti. De la Dumnezeu iesim, petrecem pe pamant o vreme si iarasi la Dumnezeu ne-ntoarcem si ajungem iar Acasa! Fericit este cine se intoarce de buna voie”. (Arsenie Boca, Cararea Imparatiei)

Care este calea trezirii, reamintirii adevaratei moastre identitati ?

O sa ilustrez cu citate din Lao Tzu ?

“O calatorie de o mie de leghe incepe cu un pas”/”A journey of a thousand miles begins with a single step” (Lao-tzu, 64)
Dar calatoria la care se refera Lao Tzu ca si toti maestrii spirituali este diferita/ But this is a different journey

“Fara sa mergi in afara dincolo de pragul usii, Se poate cunoaste intreg universul;
Fara sa privesti in afara pe ferestrele simturilor, Se poate vedea Calea Cerului”./
“Without going outside beyond the door, One can know the whole world;
Without looking outside through the windows of senses, One can see the Tao of Heaven”. (Lao Tzu 47)

Mesajul lui Lao Tzu se refera la Calea catre Cerul Interior, care este prezent in fiecare faptura, intr-un univers holografic;
Ceea ce omul actual a uitat este ca prin fiecare fiinta umana se manifesta universul holografic, care a devenit constient de sine insusi.
Termenul holografic pe care o sa-l intalnim in randurile de mai jos este un termen recent, care insa desemneaza ceea ce poetii si misticii au descoperit de mult:
“in fiecare parte regasim intregul” sau cum spunea William Blake:
“a vedea intregul univers in fiecare fir de nisip”( “to see a world in a grain of sand” ).

Recomand cititorilor mei cartea lui Michael Talbot intitulata “Universul Holografic”(The Holographic Universe)

Calea catre Cer si Putere este calea catre cunoasterea directa a realitatii (o cunoastere nemijlocita de proiectiile sau umbrele de pe ecranul mental -peretele pesterii; vedeti mitul Pesterii lui Platon) care conduce la eliberare, la trezire si la perceperea (nemijlocita de simturi) a Luminii necreate ( la “Iluminare”) si la capacitati divine de actiune nemijlocita asupra lumii fenomenale (haruri; daruri; siddhis) /The message of Lao Tzu is about the Way (Tao) to our Inner Heaven and Power

Toate traditiile spirituale de pe Terra cunosc puterile divine ale fiintei umane

vedeti cartile publicate pe:

http://www.scribd.com/Guided_Awakening
http://www.scribd.com/LAOTZUTAO
http://www.scribd.com/GALACTICEX
http://www.scribd.com/Patanjali_Sutra

see more on/vedeti mai mult pe siturile de mai jos:

LAO TZU-TAO TE CHING: THE WAY TO OUR INNER HEAVEN

LAO TSEU-TAO CALEA CATRE CERUL NOSTRU INTERIOR

http://www.myspace.com/dmlaotzu

http://uk.360.yahoo.com/dmtao

http://laotzu1.multiply.com/

http://dmtao.blogspot.com

http://laotzutao.spaces.live.com/

http://www.flickr.com/photos/dmtao/

No Water, No Moon/Fara apa, nu e nici Luna

January 29, 2009

No Water, No Moon/Fara apa, nu e nici Luna
No Screen, No Second Reality(projection of shadows)
Fara Ecran, nu exista nici realitatea secunda(proiectia umbrelor)

Case 29. Shaseki-shu (Collection of Stone and Sand)[translated into English as “Sand and Pebbles”;”Recueil du sable et de la pierre”] written late in the thirteenth century by the Japanese zen teacher Muju(the “non-dweller”, also known as: “Ichien” or “Dokyo”)(1226-1312)
No Water, No Moon
When the nun Chiyono studied Zen under Bukko of Engaku she was unable to
attain the fruits of meditation for a long time.
At last one moonlit night she was carrying water in an old pail bound
with bamboo. The bamboo broke and the bottom fell out of the pail, and
at that moment Chiyono was set free!
In commemoration, she wrote a poem:
In this way and that I tried to save the old pail
Since the bamboo strip was weakening and about to break
Until at last the bottom fell out.
No more water in the pail!
No more moon in the water!
Fara apa, nu e nici Luna
Fara apa din bol , nu exista nici reflectia Lunii
Pe vremea cand calugarita Chiyono studia Zen sub indrumarea lui Bukko din Engaku,multa vreme ea nu a fost in stare sa ajunga la fructele meditatiei.
In final intr-o noapte luminata de Luna, ducea apa intr-un vas prins in bambus. Atunci cand cosul de bambus s-a rupt, fundul vasului a cazut(apa s-a varsat) si in acea clipa Chiyono s-a eliberat!
Pentru comemorarea acestui eveniment ea a scris urmatorul poem:
In acest mod si fiindca am incercat sa salvez vechiul vas
Fiindca s-au slabit benzile de bambus si erau pe cale sa se rupa
Pana cand fundul vasului a cazut.
Nu mai era apa in vas!
Nu mai era nici Luna in apa!
“Roll Up the Screen!”/”Inlatura ecranul!”
“When the screen is rolled up the great sky opens”/Cand ecranul(storul) este ridicat marele cer se deschide”
Case 26 of Wu-men-kuan[pinyin: Wumenguan;jap.:Mumonkan (“The Gateless Gate”;”La barriere sans porte”)] (1229) of Wu-men Hui-k’ai(pinyin: Wumen Huikai; jap.:Mumon Ekai)(1183-1260), [Rinzai(in pinyin:Linji) lineage];

“Blow Out the Candle!”/”Stinge candela!”
Daca vrei sa inlaturi lumea proiectiilor sau a umbrelor stinge lumina proiectorului

Case 28 of Wu-men-kuan[pinyin: Wumenguan;jap.:Mumonkan (“The Gateless Gate”;”La barriere sans porte”)] (1229) of Wu-men Hui-k’ai(pinyin: Wumen Huikai; jap.:Mumon Ekai)(1183-1260), [Rinzai(in pinyin:Linji) lineage];
Open Your Own Treasure House !
Deschide propria ta camera a tezaurului !
Daiju visited the master Baso in China. Baso asked: “What do you seek?”
“Enlightenment,” replied Daiju.
“You have your own treasure house. Why do you search outside?” Baso asked.
Daiju inquired: “Where is my treasure house?”
Baso answered: “”What you are asking is your treasure house.”
Daiju was Enlightened! Ever after he urged his friends: “Open your own treasure house and use those treasures.”
Deschide propria ta camera a tezaurului
Daiju l-a vizitat pe maestrul zen Baso in China. Baso l-a intrebat: “Ce cauti tu?”
“Iluminarea ” a raspuns Daiju.
“Tu ai propria ta camera a tezaurului. De ce cauti in afara?”, l-a intrebat Baso.
Daiju s-a interesat: “Dar unde este camera tezaurului?”
Baso a raspuns: “Ceea ce cauti este chiar camera tezaurului[ce se afla inlauntrul tau].”
Daiju s-a luminat! De atunci a inceput sa-si indemne prietenii:
“Deschideti-va propria camera a tezaurului si folositi-va de acele comori.”
Zen Koan Case 28 of Shaseki-shu(“Collection of Stone and Sand”;”Recueil du sable et de la pierre”) written late in the thirteenth century by the Japanese zen teacher Muju (the “non-dweller”, also known as: “Ichien” or “Dokyo”)(1226-1312).
Case 28 in “101 Zen Stories”(a compilation of Zen koans published in 1919, including 19th and early 20th century anecdotes compiled by Nyogen Senzaki)
Case 28 in “Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings” (First published in 1957) , By Paul Reps, Nyogen Senzaki
Isaac din Siria stia acelasi lucru: “Incearca sa intri in tezaurul tau si vei gasi tezaurul Cerului; Celui ce se cunoaste pe sine toate lucrurile ii sunt date. Fiindca a te cunoaste pe tine insuti reprezinta implinirea tuturor lucrurilor”.
Isaac of Syria “Try to enter your treasure house and you will see the treasure house of Heaven;To him who knows himself knowledge of all things is given.For knowing oneself is the fulfillment of the knowledge of all things”
“The Kingdom of God is within you”
“Imparatia lui Dumnezeu este inlauntrul vostru”
(Luke 17:20-25)
“Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, “The kingdom of God does not come with your careful observation, nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is within you”.(Luke 17:20-25)
Iisus a afirmat ca:”Imparatia lui Dumnezeu nu vine in asa fel ca sa izbească privirile. Nu se poate zice: Uite-o aici! sau: “Uite-o acolo!” Caci iata că Imparatia lui Dumnezeu este inlauntrul vostru” (Luca 17.20-21; Rom.144.17; Vers.23)].
“He who knows others has knowledge; He who knows himself is Enlightened”.(Lao Tzu, 33)
“Cel ce cunoaste lumea din afara are cunoastere; Cel ce se cunoaste pe sine este Iluminat”(Lao Tzu:cap.33)
“Without going out of doors, One may know the whole universe. Without looking through the windows, One may see the Way of Heaven”. (Lao tzu, 47)
“Fără să treci pragul usii, se poate cunoaste intreg
universul; Fără să privesti pe fereastră ,se poate afla Calea Cerului
[poti descoperi principiile ce guvernează toate lucrurile](Lao tzu cap 47)
Koan Classics:
Wu-men-kuan[pinyin: Wumenguan;jap.:Mumonkan (“The Gateless Gate”;”La barriere sans porte”)] (1229) of Wu-men Hui-k’ai(pinyin: Wumen Huikai; jap.:Mumon Ekai)(1183-1260), [Rinzai(in pinyin:Linji) lineage],
http://perso.ens-lyon.fr/eric.boix/Koan/Mumonkan/index.html
Pi-yen-lu[jap.:Hekigan-roku (“The Blue Cliff Record”; “Ecrits de la falaise bleu-gris”)] (1125) of Yuan-wu K’o-ch’in(pinyin: Yuanwu Keqin;jap.:Engo Kokugon)(1063-1135), [Rinzai(in pinyin:Linji)lineage],
http://perso.ens-lyon.fr/eric.boix/Koan/Hekiganroku/index.html
Ts’ung-jung-lu[pinyin:Congronglu;jap.:Shoyo-roku [“The Book of Equanimity (Serenity) “; “Le livre del’impassibilite”] (1223) of Hung-chih Cheng-chueh [pinyin:Hongzhi Zhengjue; jap.:Wanshi Shogaku(1091-1157), [Soto in pinyin:Caodong) lineage]
http://perso.ens-lyon.fr/eric.boix/Koan/Shoyoroku/index.html
Shaseki-shu (“Collection of Stone and Sand”;”Recueil du sable et de la pierre”) written late in the thirteenth century by the Japanese zen teacher Muju (the “non-dweller”, also known as: “Ichien” or “Dokyo”)(1226-1312)
http://perso.ens-lyon.fr/eric.boix/Koan/Shasekishu/index.html
Lin-chi-lu[jap.: Rinzai-roku)
Denko-roku[prescurtare de la: Keizan Osho Denko-roku(Scrierile calugarului Keizan asupra transmisiei luminii)] de Keizan Jokin(1268-1325)[Soto in pinyin:Caodong) lineage]
101 Zen Stories is a 1919 compilation of Zen koans including 19th and early 20th century anecdotes compiled by Nyogen Senzaki
http://www.101zenstories.com/
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LAO TZU-TAO TE CHING:FALLING IN TAO

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THE PHASES OF THE FALL OF HUMAN RACE AND THE WAY TO SALVATION

June 15, 2008

FAZELE CADERII SAU DEGRADAREA ANCORARII ÎN TAO
THE FALL OF HUMAN RACE AND THE WAY TO SALVATION
TRADUCEREA CONVERGENTĂ A CAPİTOLULUİ 17 DIN TAO TE CHING DE DAN MIRAHORIAN

Cele patru trepte ale Instrainarii omului

June 15, 2008

1.Cele patru trepte ale Instrainarii omului
Caderea din Cer sau pierderea contactului cu Adevarata realitate nu s-a produs instantaneu, ci progresiv si a condus la “Caderea in multiplicitate-spargerea unitatii”
“Separarea in eu si tu” sau “caderea in iluzia existentei separate” este efectul pierderii vederii nemijlocite sau a ancorarii in Tao
Traditia hindusa folosea o scara similara pt. a ilustra cele patru trepte de Instrainare a omului , trepte de degradare care sunt insotite de modificari ale ierarhiei valorice , ale idealurilor de viata si in final conduc la mentinerea in prizonieratul cercului vicios al autodistrugeri, al autoanihilarii unui individ sau a unei civilizatii;analizati caracteristicile celor patru ere (yuga), caracteristicile alimentatiei in diferite ere si la diferite caste , motivatiile si cele patru obiective de viata ale fiecareia dintre cele patru caste(vedeti imaginea de mai jos)
2.Fazele degradarii ancorarii in TAO
-ancorare in Tao[maestrul eminent din vechime conducea discret poporul prin Tao si era cu desavarsire ignorat de popor iar poporul de abia stia de existenta suveranului]
-ancorare in iubire[apoi au venit cei ce au guvernat prin iubire (bunatate, omenie si dreptate), pe care poporul ii iubea si cinstea];
-ancorare in frica [au urmat apoi cei ce au guvernat poporul ancorati in dreptate, justitie si morala impunand legi, norme, restrictii(pacate,culpabilizari) si pedepse exemplare intemeindu-se pe (inteligenta, prudenta) si cunoastere (eruditie, experienta,intelepciune) de care poporul se temea si pe care ii ura];
-ancorarea in castigul material [in final au venit cei ce au guvernat manati de dorinta de “a avea” profit (castig, folos) si de ambitie (dibacie, abilitate, sarguinta), pe care poporul ii dispretuia din cauza incorectitudinii, coruptiei si egoismului lor].comert-totul este transformat in marfa,totul se vinde si se cumpara”totul are un pret”;everithing has a prize”
太上,下知有之; tai4 shang4 , xia4 zhi1 you3 zhi1 ;
其次,親而譽之;qi2 ci4 , qin1 er2 yu4 zhi1 ;
其次,畏之;其次,侮之.qi2 ci4,wei4 zhi1 ; qi2 ci4 , wu3 zhi1
信不足,焉有不信焉.xin4 bu4 zu2,yan1 you3 bu4 xin4 yan1 
悠兮其貴言,功成 you1 xi1 qi2 gui4 yan2 , gong1 cheng2
事遂,百姓皆謂:我自然. shi4 sui4 , bai3 xing4 jie1 wei4:wo3 zi4 ran2 .
太上,下知有之; tai4 shang4 , xia4 zhi1 you3 zhi1 ;
17.1.In epoca cea mai inalta[太上tai4shang4] jos [xia4] (jos;referire la:pamanteni;subiecti;oameni;popor) se stia[ ]ceea ce este[有之] [oamenii vedeau; maestrul eminent din vechime conducea discret poporul prin Tao si era cu desavarsire ignorat de popor;poporul de abia stia de existenta suveranului]
« Dans la plus haute antiquité, en bas, on savait (simplement) qu’il y en avait. »
其次,親而譽之; qi2 ci4 , qin1 er2 yu4 zhi1 ;
17.2.In epoca urmatoare [其次qi² ci4] [pierzandu-se ancorarea in Tao] au venit cei pe care poporul ii iubea[qin¹ :iubire;care inspirau iubirea, ataşarea] si venera[yu4:lãuda, elogia; glorifica, slãvi].
[Ei au condus poporul prin bunatate si omenie iar poporul ii asculta si ii slujea].
Dans l’âge suivant, on les aimait et les louait.
其次,畏之; qi2 ci4,wei4 zhi1 ;
17.3.Dupa aceea[其次qi² ci4], au venit cei de care poporul s-a temut[wei4:groazã; teama,fricã;spaimã;care inspirau ura]
(Ei au condus poporul prin cugetare (inteligenta, prudenta) si cunoastere (eruditie, experienta, intelepciune); acestia au guvernat prin dreptate, justitie si morala impunand legi, norme,restrictii (pacate,culpabilizari) si pedepse; pe care poporul i-a urat].
Dans l’âge suivant, on les craignait.
其次,侮之. qi2 ci4 , wu3 zhi1.
17.4. Dupa aceea[其次qi² ci4] au venit cei dispretuiti[wu³:desconsiderati, dispreţuiti;insultati];
[in final au venit cei ce au guvernat manati de dorinta de “a avea” profit (castig, folos) si de ambitie (dibacie, abilitate, sarguinta), pe care poporul i-a dispretuit din cauza incorectitudinii, coruptiei si egoismului lor].
Dans l’âge suivant, on les méprisait.
信不足, xin4 bu4 zu2,
17.5.Daca suveranul nu este capabil de [zu²] incredere[xin4 : credinta fidelitate,loialitate] [suficienta in poporul sau;daca nu actioneaza dezinteresat si nu-si insoteste cuvintele frumoase (promisiunile) de fapte],
Lorsque la bonne foi (du prince envers le peuple) n’est pas suffisante,
焉有不信焉. yan1 you3 bu4 xin4 yan1
17.6.De unde[yan¹ : cum?de ce? unde?; nu se poate astepta ] sa trezeasca[you³ a avea;a exista;a se manifesta] increderea[xin4 : credinta fidelitatea,loialitatea] [poporului in suveran; sa obtina ordinea si pacea sociala].
y il a manque de bonne foi (du peuple envers le prince).
悠兮其貴言, you1 xi1 qi2 gui4 yan2 ,
17.7.De aceea maestrul eminent din vechime [antichitate] aprecia[ gui4scump;drag;costisitor;apreciat, a onora] masura [ you¹:tăcut;
a (se) gândi,a meditativ,chibzuit;prevazator,cuprinzãtor; vast] la vorba[yán²
: vorbire,cuvânt,limbaj;limbă;comunicare verbală] [se abtinea sa vorbeasca si sa se manifeste; era grav si rezervat].
Comme (les princes sages) étaient pensifs et prisaient leurs mots !
功成 事遂, gong1 cheng2 shi4 sui4 ,
17.8.Iar cand opera sa [ gong¹ ] era implinita [cheng² :completa, împlinita, desăvârşita;dusa la capăt;gata;perfecta,întreaga, terminată) si sarcina sa [ shi4 ] progresa[sui4]
Quand le travail était accompli et que tout marchait bien,
百姓皆謂:我自然. bai3 xing4 jie1 wei4:wo3 zi4 ran2 .
17.9.[in consecinta] poporul[百姓. bai³ xing4 mulţimea familiilor] împreună[jie¹] gandea [wei4]:„Noi[ wo³ :spunea] insine am faptuit asta firesc” [自然zi4 ran² tzu jan: de la sine; insine;natura in ea insasi”;spontan;forta imanenta spontana(Akira Ohama)] [supusii imperiului castigau merite si foloase (satisfactii) imaginandu-si ca ei au faptuit totul, din propia lor vointa ,in mod natural, firesc, de la sine].[acum castiga frustari]
[en consequence] le peuple disait : « Nous l’avons fait de nous-mêmes ! »

Variante de traducere ale capitolului 17

17 Sentence 1
Beck: The best leaders the people barely know. The next best they love and praise. The next they fear. And the next they hate.
Blackney As for him who is highest, The people just know he is there. His deputy’s cherished and praised; Of the third, they are frightened; The fourth, they despise and revile.
Bynner A leader is best When the people barely know that he exists, Not so good when people obey and acclaim him, Worst when they despise him.
Byrn The best leaders are those the people hardly know exist. The next best is a leader who is loved and praised. Next comes the one who is feared. The worst one is the leader that is despised.
Chan The best (rulers) are those whose existence is (merely) known by the people. The next best are those who are loved and praised. The next are those who are feared. And the next are those who are despised.
Cleary Very great leaders in their domains are only known to exist. Those next best are loved and praised. The lesser are feared and despised.
Crowley In the Age of Gold, the people were not conscious of their rulers; in the Age of Silver, they loved them, with songs; In the Age of Brass, they feared them; in the Age of Iron, they despised them.
Hansen The best hierarchy is one those below realize is there. Next to that is one that you feel kin to and extol. Next to that is one you dread. Next to that is one you contemn.
LaFargue The greatest ruler: those under him only know he exists the next best kind: they love and praise him the next: they are in awe of him the next: they despise him.
Legge In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them.
Lindauer The very highest, little knowledge is present of it That next is attached to yet praised That next is respected That next is despised.
LinYutan The people (only) know that they exist; The next best the love and praise; The next they fear; And the next they revile.
Mabry The best leader is one that the people are barely aware of. The next best is one who is loved and praised by the people. Next comes one who is feared. Worst is one who is despised.
McDonald Of the best the people hardly ever know they exist; The next best they flock to and praise for nothing. The next they shrink from; the next get reviled.
Merel The best rulers are scarcely known by their subjects; The next best are loved and praised; The next are feared; The next despised:
Mitchell When the Master governs, the people are hardly aware that he exists. Next best is a leader who is loved. Next, one who is feared. The worst is one who is despised.
Muller From great antiquity forth they have known and possessed it. Those of the next level loved and praised it. The next were in awe of it. And the next despised it.
Red Pine During the High Ages people knew they were there then people loved and praised them then they feared them finally they despised them
Ta-Kao The great rulers – the people do not notice their existence; The lesser ones – they attach to and praise them; The still lesser ones – they fear them; The still lesser ones – they despise them.
Walker The best leader is one whose existence is barely known. Next best is one who is lived and praised. Next is one who is feared. Worst of all is a leader who is despised.
Wayism
Wieger In the early days (when, in human affairs, everything still conformed to the action of the Principle), subjects scarcely knew that they had a prince (so discreet was the action of the latter). After this the people loved and flattered their prince (because of his good deeds), but later on, they feared him (because of his laws), and scorned him (because of his unjust acts).
World The best leaders are in harmony with their followers. The next best are those who are respected. Then comes those who are feared. The worst are those who are despised.
Wu The highest type of ruler is one of whose existence the people are barely aware. Next comes one whom they love and praise. Next comes one whom they fear. Next comes one whom they despise and defy.
Ch. 17
Sentence 2
Beck
Those who lack trust will not be trusted. Then they resort to promises.
Blackney
If you trust people less than enough, Some of them never trust you.
Bynner
‘Fail to honour people, They fail to honour you;’
Byrn
If you don’t trust the people, they will become untrustworthy.
Chan
It is only when one does not have enough faith in others that others will have no faith in him.
Cleary
Therefore when faith is insufficient and there is disbelief,
Crowley
As the rulers lost Confidence, so also did the people lose confidence in them.
Hansen
When reliability is inadequate in it There will be unreliability in it.
LaFargue
When sincerity does not suffice it was not sincerity.
Legge
Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people).
Lindauer
Where there is belief without enough within A lack of believing what is within is present.
LinYutan
When they do not command the people’s faith, Some will lose faith in them, And then they resort to oaths!
Mabry
If the leader does not have enough faith in his people, They will not have faith in him.
McDonald
“Not believing people you turn them into liars” – such bosses don’t command the people’s faith. They lose faith in them and take to oaths!
Merel
They have no faith in their people, And their people become unfaithful to them.
Mitchell
If you don’t trust the people, you make them untrustworthy.
Muller
If you lack sincerity no one will believe you.
Red Pine
when honesty fails dishonesty prevails
Ta-Kao
For where faith is lacking, It cannot be met by faith.
Walker
If you fail to trust people, they won’t turn out to be trustworthy.
Wayism
Wieger
They became disloyal, though having been treated disloyally. They lost confidence in him though receiving only good words which were never put into effect.
World
If one perceives others as untrustworthy, then that will be the experience that one acknowledges. The selective acknowledgment of untrustworthiness verifies one’s perception of the untrustworthiness of others.
Wu
When you are lacking in faith, Others will be unfaithful to you.
Ch. 17
Sentence 3
Beck
But when they accomplish their task and complete their work, the people say, “We did it ourselves.”
Blackney
He is aloof, as if his talk Were priced beyond the purchasing; But once his project is contrived, The folk will want to say of it: “Of course! We did it by ourselves!”
Bynner
But of a good leader, who talks little, When his work is done, his aim fulfilled, They will all say, ‘We did this ourselves.’
Byrn
The best leaders value their words, and use them sparingly. When she has accomplished her task, the people say, “Amazing: we did it, all by ourselves!”
Chan
(The great rulers) value their words highly. They accomplish their task; they complete their work. Nevertheless their people say that they simply follow Nature.
Cleary
it is from the high value placed on words. Works are accomplished, tasks are completed, and ordinary folk all say they are acting spontaneously.
Crowley
How hesitating did they seem, the Lords of the Age of Gold, speaking with deliberation, aware of the weight of their world! Thus they accomplished all things with success; and the people deemed their well-being to be the natural course of events.
Hansen
Reflectively! His ennobling of language. Works are completed; affairs proceed And the hundred surnames all call this ‘our nature (our own doing)’
LaFargue
(“Reticent – he is sparing with words.”) He achieves successes he accomplishes his tasks and the hundred clans all say: We are just being natural.
Legge
How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, ‘We are as we are, of ourselves!’
Lindauer
So remote, those treasure words Outstanding service performed, efforts successful the one hundred families say We did it naturally.
LinYutan
But (of the best) when their task is accomplished, their work done, The people all remark, “We have done it ourselves.”
Mabry
The best leader puts great value in words and says little So that when his work is finished The people all say, “We did it ourselves!”
McDonald
The wise man is a clever ruler; he values his words highly. It’s so hard to get a single word fro
m at any price that when his task is finished, a work well done, everyone says, “It happened by itself, and we did it.”
Merel
When the best rulers achieve their purpose Their subjects claim the achievement as their own.
Mitchell
The Master doesn’t talk, he acts. When his work is done, the people say, “Amazing: we did it, all by ourselves!”
Muller
How careful she is with her precious words! When her work is complete and her job is finished, Everybody says: “We did it!”
Red Pine
hesitate and guard your words when their work succeeds let people think they did it
Ta-Kao
Now how much importance must be attributed to words!
Walker
Therefore, guide others by quietly relying on Tao. Then, when the work is done, the people can say, “We did this ourselves.”
Wayism
Wieger
How delicate was the touch of ancient rulers. When everything prospered under their administration, the people believed they had done everything themselves, of their own free will.
World
When the leaders are in harmony with their followers, few laws are necessary and all tasks are accomplished with ease. The followers, not perceiving the administration of leadership, marvel at the manifestationsof harmony and experience a sense of self worth.
Wu
The Sage is self-effacing and scanty of words. When his task is accomplished and things have been completed, All the people say, “We ourselves have achieved it!”
Beck When the great Way is forgotten, the doctrines of humanity and morality arise.
Blackney The mighty Way declined among the folk And then came kindness and morality.
Bynner When people lost sight of the way to live Came codes of love and honesty,
Byrn When the great Tao is abandoned, charity and righteousness appear.
Chan When the great Tao declined, The doctrine of humanity and righteousness arose.
Cleary When the Great Way is deserted, then there is humanitarian duty.
Crowley When men abandoned the Way of Dao, benevolence and justice became necessary.
Hansen When the great guide is cast aside you will have ‘humanity’ and ‘morality.’
LaFargue When Great Tao vanished we got ‘Goodness and Morality.’
Legge When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue.
Lindauer Great tao discarded, a presence of humanity, morality
LinYutan On the decline of the great Tao, The doctrine of “humanity” and “justice” arose.
Mabry When the great Tao is abandoned, Ideas of “humanitarianism” and “righteousness” appear.
McDonald When the great dao declined, jen and I arose, humanity and righteousness.”
Merel When the Way is forgotten Duty and justice appear;
Mitchell When the great Tao is forgotten goodness and piety appear.
Muller When the great Tao perishes There is jen and justice.
Red Pine When the Great Way disappears we meet kindness and justice
Ta-Kao When the great Tao is lost, spring forth benevolence and righteousness.
Walker When people lose sight of the Tao, codes of morality and justice are created.
Wayism
Wieger When action conforming to the Principle dwindles, (when men cease to act with spontaneous goodness and fairness), artificial principles of goodness and fairness, prudence and wisdom (are invented).
World When the oneness of Infinity is forgotten, judgment appears and people are distinguished as good and righteous.
Wu When the Great Tao was abandoned, There appeared humanity and justice.

Spargerea tiparelor-Descoperiti starea de repaus

January 15, 2008

Breaking the Cultural Trance – Discover Stillness
Spargerea tiparelor-Descoperiti starea de repaus

Some insight into the quotation “To the mind that is still the whole universe surrenders” (Lao Tzu , Buddha, Chuang Tzu)
Know that deep inside, you have immense power that can, and will, change the world. You are the change..
By stilling the mind (activities or wei;realizing wu-wei) you allow the holographic universe to work,to flow and manifest through you.This give birth to direct vision and action- namely to supernormal or divine powers(siddhis). “Therefore the Master can act without doing anything and teach without saying a word.( Lao Tzu 2)
“The Tao of the saint is work(action) without effort(action)” (Lao Tzu 8). .Wu-wei is not inaction or non-action but a return to the simplicity of formless substance(37). “Empty yourself of everything.Let the mind rest at peace”. (Lao Tzu 16)
The same strategy of stilling the mind is described in Patanjali’s Aphorisms (Yoga Sutra ) in the second sutra of the first chapter ( Samadhi Pada) in which yoga is defined as a stilling or calming of the activities or impulses (vrittis) in the mind (yoga chitta vritti nirodha).Yoga(the unified state beyond the duality of subject-object;the holographic state) [is realised by ]nirodha[stilling;cessation]of the vrittis (activities,fluctuations,
modifications,impulses, the thought forms,workings) of the mind (chitta)
When you are surrendering to the universe(Ishvara pranidhana), the universe is surrendering to you
Cateva clarificari legate de afirmatia :“pentru mintea care e nemiscata intreg universul se preda”. (Lao Tzu , Buddha, Chuang Tzu).Descopera ca in profunzimea fiintei tale se afla punctul fix,axul universului care iti confera puterea imensa de a schimba lumea.Tu esti schimbarea..
Prin calmarea mintii (care este un proces,un trafic de impulsuri,valuri,activitati) trebuie sa intelegem stingerea,oprirea sau golirea (vidarea) mintii de valuri sau de activitati(in lb. chineza:wei;adica sa realizam starea de repaus,de completa relaxare,starea vidata de activitati:in lb. chineza: wu-wei) ceea ce permite universului holografic sa actioneze, sa curga si sa se manifeste prin noi(asta conduce la revenirea la armonie,vindecare).Atunci apare vederea nemijlocita a realitatii (dispare dualitatea subiect obiect si se instaleaza functionarea holografica).Din acest moment incep sa se manifeste puterile supranormale sau capacitatile nemijlocite ori divine(siddhis) de cunoastere si de actiune(universul se preda sau devine plastic).
Intalnim aceeasi strategie a stingerii activitatilor mentale in Aforismele Yoga ale lui Patanjali descrisa in a doua sutra din prima carte(Samadhi Pada).Yoga (starea unificata;in care dispare dualitatea subiect obiect; in care se manifesta functionarea holografica) se realizeaza prin nirodha [ oprire,punere in repaus,calmare, stingere,racire,golire,vidare] de vrittis (agitatie,vartejuri;impulsuri;fluctuatii;valuri;modificari ,oscilatii,gandurile;emotii) din chitta (minte); Atunci cand ne predam universului(Ishvara pranidhana), universul ni se preda.
Mai jos sunt citate care subliniaza cunoasterea aceleiasi strategii a linistirii mintii pt. cunoasterea scanteii divine si a luminii necreate :Iisus(Matei 23:24-26),David( Psalms 46:10), Upanishade..
Textul in limba romana pt Lao Tzu si Patanjali se afla in cartii publicate de Dan Mirahorian care pot fi solicitate autorului la adresa:danmirahorian@yahoo.com

However, a quiet mind is imperative. Saints and sages have long recognized and cherished the value of the quiet mind. From Taoism we learn, “To the mind that is still the whole Universe surrenders.”
David, the Psalmist, alluded to the quiet mind as “the secret place of the most high.” We discover the truth that sets us free by being still and retreating to the “secret place of the most high.”
Jesus said, “Cleanse first that which is within the cup and platter that the outside of them may be clean also” (Matthew 23:24-26).
James, brother of Jesus and author of “The Letter of James,” said, “Purify your hearts, ye double minded.” Jeremiah said, “Wash thine heart from wickedness that thou mayest be saved.” “Washing our heart from wickedness” is the same thing as purifying our heart … the same thing as “cleaning the inside of the cup and the platter.”
When our heart is pure, we know ourselves. Otherwise, we are under the guidance of the false ego-self that always wants to appear special and important and
always brings mental turmoil and suffering.
When we know ourselves, we have peace, joy and happiness. We discover our true self — we purify our heart — by being still and communing — and understanding — with our heart. There is no other way!
Lao Tzu:”Stop thinking, and end your problems.”
Lao Tzu:”To die and not be lost, is the real blessing of a long life.”
Everything written on these pages can be summarized in one admonition found in
Psalms 46:10: “Be still and know that I am God”.
Or, following a continuous thread of truth through cultures and time, we read from the Taoist, Lao Zi (Lao Tzu ) and Chuang Tzu (Zhuang Zi): “To a mind that is still the whole universe surrenders”.
Isa Upanishad –“ The Spirit, without moving, is swifter than the mind; the senses cannot reach him : He is ever beyond them. Standing still, he overtakes those who run. To the ocean of his being, the spirit of life leads the streams of action”.
Katha Upanishad -VI – “When the five senses and the mind are still, (during meditation) and reason itself rests in silence, then begins the Path supreme”
Textul in limba romana se afla in cartea publicata de Dan Mirahorian care poate fi solicitata autorului la adresa:danmirahorian@yahoo.com
“To a mind that is still the whole universe surrenders.”
The one whose mind is fixed, and he rules over the whole world”.
( Chuang Tzu XIII 13. The Way of Heaven)
“If you can empty your mind of all thoughts your heart will embrace the tranquillity of peace(Lao Tzu 16)
The saint Person is always a man without a mind of his own he is at one with all of the universe (Lao Tzu 49)
The Master’s mind is shut off from the world(Lao Tzu 49)
“Cold overcomes heat. Tranquility conquers agitation. Purity and stillness Will rectify the world.(Lao Tzu 45)
By practicing “not doing,” nothing will remain undone(Lao Tzu 3)
When you practice “not-doing,” nothing is left undone.( Lao Tzu 48)
Do without “doing.”and nothing is undone.( Lao Tzu 63)
No thought, no action, no movement, total stillness: only thus can
one manifest the true nature and law of things from within and unconsciously, and at last become one with Heaven and Earth.( Lao Tzu)

LAO TZU-TAO TE CHING MIRAHORIAN

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http://www.myspace.com/dmlaotzu
Lao Tzu-The Inner Way (Tao) to Direct Knowledge:
http://laotzu1.multiply.com/
THE WAY OF AWAKENING:http://www.myspace.com/guided_awakening
SITE MIRAHORIAN:
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QI MAGEN SITE:
http://www.danmirahorian.com/
PSI-SCIENCES:http://www.psi-sciences.com

“Walking on Water: Unlearning our limitations”

December 21, 2007

“Walking on Water: Unlearning our limitations”

Deprogramming,Deconditioning
Mersul pe apa:Dezvatarea de Limitarile care ne-au fost inoculate

Mergi dincolo de lumea iluzorie si de limitarile care ti-au fost implantate in cursul conditionarii
Transcend the Illusory World of Conditioned Limitations
This article is a sign of gratitude for the contribution to the understanding of chapter 48 of Lao Tzu made by our friend
C.G. Walters

The miracles (including the walking on water) are known in the various religious and philosophical traditions and are usually understood as manifestations of our innate divine power.
Just as the Hindu deities can descend in human forms (avatars), so the Hindu saints can, through the practice of asceticism (tapas), rise to godlike status. Thus the saint is often understood to be a “god-man” or a “goddess woman” by virtue of having “realized” the divinity innate in all human beings.
In this context, a miracle is a manifestation of supernormal powers (siddhis) acquired as a function of attaining mystic trance (samadhi) through meditation and physical austerities(tapas,ascetism,asceza). A classic treatment of the siddhis is the Yoga Sutra of Patanjali, where the list of supernormal powers includes knowledge of previous lives; clairvoyance; knowledge of the moment when one will die; control over and thus freedom from one’s bodily systems; the ability to levitate and transverse great distances in a moment’s time; the power to expand or shrink one’s body; and so forth.[from:http://science.jrank.org/pages/10251/Miracles-Miracles-in-Sacred-Scriptures.html]
Patanjali in Yoga Sutras( Chapter Three–Vibbuti Pada) states that each human being can achieve what are called the yoga siddhis, or miraculous powers.In Yoga Sutra III, 40: “By mastery of udana prana, which moves up from the chest, one can encounter obstacles like water, mud, thorns, and so on without contacting them and, through this pranic current, ascend from gravity”(http://www.yogachicago.com/sep05/sutras.shtml
);
The same sutra in other translation (http://www.sankaracharya.org/patanjali_yoga_sutras.php)
“By self-control of the nerve-currents utilising the lifebreath, one may levitate, walk on water, swamps, thorns, or the like”.
In the Chinese wuxia martial arts genre, some warriors may be able to fly or jump with the aid the water’s surface. This is never explained by other than the depth of their training.
In ancient Egyptian Mythology the God Horus walked on water, and in ancient Greek Mythology the giant hunter and son of the gods Orion walked on water. Hindu, Buddhist [http://www.sacred-texts.com/bud/btg/btg86.htm], and Greek [http://www.comfychair.org/~cmbell/myth/orion.html] traditions have stories about characters walking on water.
Walking on water is one of the miracles that the Gospels attribute to Jesus. An account of the miracle appears in the Gospels of John (John 6:16-21), of Ma
tthew[14:22-33] and of Mark [6:45-52]. According to the Biblical narrative, Jesus sent the disciples in a boat, ahead of him, to Bethsaida, but when they were half way across the lake, Jesus walked over the lake and met them. The narrative states that the disciples were scared at first, thinking it was a ghost, but when Jesus revealed himself and got into the boat, they calmed down. According to Matthew (but not Mark or John) Peter was also able to walk on water, following Jesus’s example[Matthew 14:22-33 ].
NAMASTE:”I HONOR THE DIVINE WITHIN YOU”
Daca oamenii ar putea vedea realitatea holografica de dincolo de oglindirea realitatii pe ecranul mental prin impulsuri (wei,activitati,vrittis) ar descoperi identitatea lor comuna de manifestari ale constiintei universului
CUNOASTEREA MIJLOCITA=IGNORANTA

“Walking on Water: Unlearning our limitations”

Deprogramming,Deconditioning
Mersul pe apa:Dezvatarea de Limitarile care ne-au fost inoculate

Someone may be “walking on water��� not because they have learned a great secret, but rather that they have not ‘learned’ that they cannot do such a thing. Sometimes the correction for a situation is not to do something more, but primarily to stop what we have being doing; rather than learning something new, relinquish limiting information that you have acquired along the way.

Cineva poate sa “mearga pe apa”nu fiindca a invatat un mare secret,ci fiindca nu a fost “invatat”(programat,conditionat)ca nu poate face acest lucru.Uneori corectarea unei situatii nu inseamna sa facem mai mult,ci sa ne oprim din ceea ce facem acum.Pt a invata ceva nou trebuie sa ne debarasam de informatia eronata pe care am acumulat-o in cursul drumului vietii.
Patanjali spune ca nu vedem realitatea ci o modelare a ei pe ecranul mental (realitatea secunda) realizata cu ajutorul vrittis(impulsuri,activitati mentale)
Patanjali :you don’t see the reality but a reflection of it on the mind screen(second reality) created by the electrical impulses and signals;see vrittis
Perception – The Secret beyond Matter
Our past conditioning is an obstacle to holographic functioning of our mind (transpersonal or non-dual state of mind) which is the yoga(the state of union,alignment);
Deprogramming/deconditioning is bringing that boundless heart space into “life” — allowing for it – creating stillness more and more.See in chapter 11 of Lao Tzu the use of koans to empty our mind
When we surrender we refresh/reload the page and we return inside
Verse 48: Tao Te Ching

Lao Tzu said:

“Indirect Knowledge is gained by daily increment(accumulation,addition,filling up),

Tao(Direct Knowledge) is gained by daily unlearning(decrement;emptying)” (chapter 48)

Lao Zi spune:

“Cunoasterea (mijlocita) este castigata prin acumulare (adaugare,crestere,umplere) zilnica

Tao(Cunoasterea nemijlocita) este realizat prin dezvatare(golire,scadere) zilnica” (capitolul 48)

Criss Angel Walks on Water
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Traducerea capitolului 48 din Tao Te Ching realizata de Dan Mirahorian

48.1. Urmand cunoasterea[mijlocita,indirecta] zi de zi se mareste ceva[sporesc, cresc cuno��tin��ele, grijile, dorin��ele, c��utarea, r��t��cirea, agita��ia]*.
48.2. Urmand Tao (Calea cunoasterii directe) zi de zi se diminueaz�� ceva [se uita ,se arunca , se sterge conditionarea, programarea, cuno��tin��ele, r��t��cirea; agita��ia, nelini��tea sufleteasc��, grijile, dorin��ele ata��area; perturba��iile; impurificarea]
48.3.Diminueaz�� neintrerupt f��ptuirea [agita��ia; tulburarea inimii],
48.4.P��n�� c��nd ajungi la nonac��iune (Wu-Wei)
48.5.Prin nonac��iune(Wu-Wei) nu mai exist�� nimic care s�� nu poat�� fi f��cut [f��ptuit].
48.6.De aceea prin nef��ptuire [nonac��iune (Wu-Wei)],
se c����tig�� [cucere��te;guverneaz��] universul [lumea;tot se se afla sub cer].
48.7.Iar cel ce f��ptuie��te [lupta,ac��ioneaz�� subiectiv]
48.8.Nu poate cuceri [controla,guverna] universul
[cine nu posed�� vidul (calmul) este incapabil s�� se guverneze pe sine ��i s�� controleze lumea -doar ce ce st��p��ne��te axul ro��ii (pe sine) poate controla periferia (circumferin��a acesteia)]**.

Nota: Lao Tzu, ��n acord cu toate doctrinele mistice (hindus��, buddhist��, cre��tin��), este partizanul cunoa��terii nemijlocite(in limba sanskrita:”prajna”) sau al adev��ratei cunoa��teri, dob��ndit�� prin experien���� direct�� interioar�� (cunoa��terea esen��ial�� sau vertical��). In opozitie cu aceasta cunoastere directa se afla cunoa��terea mijlocita de impulsuri ori semnale senzoriale (indirecta,orizontal��;exterioar��; in limba sanskrita:���jnana���) .Aceasta cunoastere este iluzorie fiindca realitatea secunda( o modelare a realitatii prin impulsuri mentale; in limba sanskrita:”vrittis”) nu este insasi realitatea.In zen si taoism se spune ca ���reflectia Lunii (simbol al Realitatii Imuabile) in apa linistita a unui lac(simbol al oglinzii sau ecranului mental) nu este insasi Luna���.Din aceasta cauza se cauta eliminarea fluctuatiilor mentale sau starea fara vrittis,starea in care se manifesta nonac��iunea (Wu-Wei) la nivel mental. Cunoasterea de mana a doua (cunoa��terea mijlocita de impulsuri ori semnale) este sursa ignorantei, neintelegerilor dintre oameni si a unor grave perturba��ii (individuale ��i sociale), ce trebuie evitate; de aceea Iisus spunea; “ferici��i sunt cei s��raci cu duhul c��ci ei vor intra ��n (a lor este) ��mp��r����ia lui Dumnezeu” (Matei 5.10; 5.3 ��i cu alt�� ocazie: “Tat��, Doamne al Cerului ��i al P��m��ntului; Te laud pentru c�� ai ascuns aceste lucruri de cei ��n��elep��i ��i pricepu��i, ��i te-ai descoperit pruncilor” (Luca 10.21; Matei 11.25).

** ��n lipsa autocontrolului (calmului, st��p��nirii de sine) ��n propiul organism ��i ��n ��ara guvernat�� de un astfel de suveran apar dezordini (fiziologice; psiho-afective; sociale).

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48. Translation of chapter 48 from Tao Te Ching by Dan Mirahorian

48.1.Act for knowledge (Indirect Knowledge) and there is daily increase(we accumulate experience,memories,desires,activities,agitation,wei).
48.2.Act for Tao (the Way of Direct Knowledge) and there is daily decrease (we unlearn, drop , diminish desires, memories, agitation, activities, wei).
48.3.Decrease, and again decrease[agitations,desires,conditioning,deeds,thoughts,actions,activities],
48.4.Till you reach Wu-Wei (Non-action;the state without activities).
48.5.By Wu-Wei (the state without activities, non-action) there is nothing that is not done(all miraculous powers are possible)
48.6.That is why one should be permanent in a state of Wu-Wei (beyond action) to govern the world
48.7.For those who fight to conquer the world (for those who still have ambitions;for those who act, in order to win it,),
48.8.The world is already beyond their conquest. (its out of their reach; results in failure)

Note:The indirect knowledge of ordinary science is something built up brick by brick.This is not the knowledge of the reality, but the knowledge of the reflection of the reality in the mirror of the mind. In Taoism and Zen, they say “the reflection of the Moon on the surface of a still lake , is not the Moon itself��� ���or “the finger pointing at the Moon is not the Moon itself”. It is called Mediated or indirect or second-hand knowledge because this type of knowledge is mediated by the signals(impulses;activities;vrittis) from our senses; Direct knowledge (Perception) is rather something that gradually becomes visible like the clear sky and the sun emerges out when the clouds impulses;activities;Chinese:”wei””;Sanskrit:”vrittis”) are not longer present.
The knowledge of Tao is something already present in us as a potential, something that arises from within. The knowledge of Truth is thus neither something laboriously constructed bottom-up out of loose elements, nor derived top-down out of some grand theory. Direct Knowledge can thus arise, just like a sudden insight, by itself when we remove the clouds(impulses;activities;Chinese:”wei””;Sanskrit:”vrittis”) that stands in its way.That is why there is nothing that is not done when you arrive in the state of wu-wei.
Awareness of man’s Original Divine Nature is like watching the reflection of the Moon on the surface of a still lake. Actually the Moon is not in the lake, but if clouds appear and cover the moon, people say that it has departed from the lake, yet it has gone nowhere. The Universal Soul is always present,always available to guide, but the clouds of the mind(wei,activities) create the phenomena of apparent separation.

see below other translations of chapter 48 /Sentence 1

Beck: The pursuit of learning is to increase day by day. The practice of the Way is to decrease day by day. Less and less is done until one reaches non-action.

Blackney:The student learns by daily increment. The Way is gained by daily loss, Loss upon loss until At last comes rest.

Bynner: A man anxious for knowledge adds more to himself every minute; A man acquiring life loses himself in it, Has less and less to bear in mind, Less and less to do,

Byrn :One who seeks knowledge learns something new every day. One who seeks the Tao unlearns something new every day.

Chan, Wing-tsit: The pursuit of learning is to increase day after day. The pursuit of Tao is to decrease day after day.

Cleary: For learning you gain daily; for the Way you lose daily.

Crowley: The scholar seeks daily increase of knowing; the sage of Dao, daily decrease of doing.

Gia-fu Feng and Jane English:

In the pursuit of learning, every day something is acquired.
In the pursuit of Tao, every day something is dropped.
Less and less is done
Until non-action is achieved.
When nothing is done, nothing is left undone.
The world is ruled by letting things take their course.
It cannot be ruled by interfering.

Tam Gibbs

In pursuing knowledge, one accumulates daily.
In practicing Tao, one loses daily.
Lose and lose and lose, until one reaches Non-action.
Non-action, yet there is nothing left undone.
To win the world one must not act for gain.
If one acts for gain, one will not be able to win the world


Robert G. Henricks

1. Those who work at their studies increase day after day;
2. Those who have heard the Dao decrease day after day.
3. They decrease and decrease, till they get to the point where they do nothing.
4. They do nothing and yet there’s nothing left undone.
5. When someone wants to take control of the world, he must always be unconcerned with affairs.
6. For in a case where he’s concerned with affairs,
7. He’ll be unworthy, as well, of taking control of the world.

Hansen: In deem-acting on ‘study’ one daily increases. In deem-acting on ‘the guide ‘ one daily decreases.

LaFargue: “Doing Learning, one profits everyday.” Doing Tao, one suffers a loss everyday –

Legge: He who devotes himself to learning from day to day increase (his knowledge); he who devotes himself to the Tao from day to day diminish (his doing).

D.C. Lau translation (Penguin Books, 1963)

In the pursuit of learning one knows more every day;
In the pursuit of the way one does less every day.
One does less and less until one does nothing at all, and when one does nothing at all there is nothing that is undone.
It is always through not meddling that the empire is won.
Should you meddle, then you are not equal to the task of winning the empire.

Lindauer: Act academic, daily gain Act tao, daily lose. Losing, again lose

Yutang, Lin. The Wisdom of Laotse. New York: Random House, 1948:

The student of knowledge (aims at) learning day by day; The student of Tao (aims at) losing day by day. By continual losing One reaches doing nothing (laissez-faire).

Mabry: To pursue learning is to grow a little more every day. To pursue the Tao is to desire a little less every day.

McDonald: The student of knowledge goes into learning a little day by day; The student of dao reduces his assets by dwindling or losing a bit each day. Learning consists in adding daily to one’s stock, and the practice of dao consists in loose dwindling day by day. It could be subtracting till one has reached inactivity. By steady reductions [of certain sorts] you reach certain sorts of laissez-faire.

Merel: The follower of knowledge learns as much as he can every day; The follower of the Way forgets as much as he can every day.

Mitchell: In pursuit of knowledge, every day something is added. In the practice of the Tao, every day something is dropped.

Muller: In studying, each day something is gained. In following the Tao, each day something is lost.

Red Pine: Those who seek learning gain every day those who seek the Way lose every day

Ta-Kao,Ch’u , 1904: He who pursues learning will increase every day; He who pursues Tao will decrease every day.

Walker :In the pursuit of learning, every day something is added. In the pursuit of Tao, every day something is dropped.

Wieger, L��on 1913 in French – English translation by Derek Bryce, 1999:

“Par l�����tude, on multiplie chaque jour (dans sa m��moire les notions particuli��res inutiles et nuisi�bles) ; par la concentration sur le Principe, on les diminue chaque jour. Pouss��e jusqu���au bout, cette diminution aboutit au non-agir, (suite de l���absence de notions particuli��res).
Or il n���est rien, dont le non-agir (le laisser aller), ne vienne �� bout.
C���est en n���agissant pas, qu���on gagne l���empire. Agir pour le gagner, fait qu���on ne l���obtient pas”.

48.1 By studying, every day one increases (useless and injurious particular notions, in one’s memory); by concentrating on the Principle, they are diminished every day.
48.2 Pushed to the limit, this diminution ends in non-action, (the consequence of the absence of particular ideas). Now there is nothing that non-action (letting things go) cannot sort out. It is through non-action that one wins the empire.
48.3 To act, in order to win it, results in failure.

Wing, R.L. , 1986

To pursue the academic, add to it daily.
To pursue the Tao, subtract from it daily.
Subtract and subtract again,
To arrive at nonaction.
Through nonaction nothing is left undone.
The world is always held without effort.
The moment there is effort,
The world is beyond holding.

Wu, John C.H.(Ching-Hsiung) Lao Tzu. Tao Teh King. New York: St. John���s Univ. Pr., 1961, 1990:

“48.1 Learning consists in daily accumulating; The practice of Tao consists in daily diminishing.
48.2 Keep on diminishing and diminishing, Until you reach the state of Non-Ado. Non-Ado, And yet nothing is left undone.
48.3 To win the world, one must renounce all. If one still has private ends to serve, One will never be able to win the world. “.


Liou Kia-hway Tao-t�� King de Lao-tseu , Gallimard, 1969

En s’adonnant �� l’��tude, on s’accro��t chaque jour.
En se consacrant �� la voie, on diminue chaque jour.
Et l’on continue de diminuer jusqu’au jour o�� l’on cesse d’agir.
N’agissant plus, il n’est rien, d��sormais, qu’on ne puisse accomplir.
La conduite du royaume revient �� qui demeure au-dessus de l’action.
Celui qui lutte pour gagner le royaume ne l’obtient jamais.

Duyvendak-Tao Te Ching The Book of the Way and Its Virtue translated from the Chinese and Annotated by J.J.L. Duyvendak. 1954. John Murray. London
“Practice learning and there is daily increase.
Practice the Way and there is daily decrease.
Decrease, and again decrease, till it reaches non-action.
By doing nothing there is nothing that is not done”

“Celui qui poursuit l�����tude augmente chaque jour.
Celui qui pratique la Voie diminue chaque jour.
En diminuant de plus en plus, on arrive au Non-agir.
En n���agissant pas, il n���y a rien qui ne se fasse”.

Tienzen (Jeh-Tween) Gong version:

“In the pursuit of learning, every day something is acquired.
In the pursuit of Tao, every day something is dropped.
More and more dropped, until Wu-Wei is achieved.
With Wu-Wei, nothing is left undone.
The world always takes its own course.
If not, it cannot rule the world”.

Ren Jiyu-A Taoist Classic The Book of Laozi by Ren Jiyu (translated by He Guanghu, Gao Shining, Song Lidao and Xu Junyao). Foreign Languages Press. Beijing. 1993.
“The pursuit of learning is to increase (knowledge) day after day.
The pursuit of Tao is to decrease (knowledge) day after day.
Decreasing and decreasing again, till one has reached nonaction (wu-wei).
Nonaction and yet there is nothing that is not done by it.
To govern all under Heaven one usually should not take any arbitrary action.
If one tends to do anything arbitrarily,
One is not qualified to govern all under Heaven”

Ma Kou,Chinese – French 1984

Dans l�����tude poursuivie
On apprend de plus en plus
Chaque jour.
A la poursuite de la voie,
On s���appauvrit chaque jour
De plus en plus,
Jusqu����� ce que rien
Ne demeure inachev��.
L���empire se donne toujours
A celui qui est au-dessus de l���agitation.
Celui qui s���affaire dans l���agitation
Demeure incapable de l���obtenir.

Stanislas Julien, 1842

Celui qui se livre �� l’��tude augmente chaque jour (ses connaissances).
Celui qui se livre au Tao diminue chaque jours (ses passions).
Il les diminue et les diminue sans cesse jusqu’�� ce qu’il soit arriv�� au non-agir.
D��s qu’il pratique le non-agir, il n’y a rien qui lui soit impossible.
C’est toujours par le non-agir que l’on devient le ma��tre de l’empire.
Celui qui aime �� agir est incapable de devenir le ma��tre de l’empire

D.T. Suzuki & Paul Carus, 1913

He who seeks learnedness will daily increase. He who seeks Reason will daily diminish. He will diminish and continue to diminish until he arrives at non-assertion.
With non-assertion there is nothing that he cannot achieve. When he takes the empire, it is always because he uses no diplomacy. He who uses diplomacy is not fit to take the empire.

Cauta in tine puterea de schimbare si de vindecare a planetei

October 9, 2007

Find in yourself the power to change and heal the world
Cauta in tine insuti puterea de schimbare si de vindecare
The power to change and heal the world is within you!
Heaven -A place within You;
Cerul-Un loc inlauntrul tau;
DISCOVER THE WAY TO HEAVEN AND POWER IN YOURSELF;
DESCOPERA CALEA SPRE CER SI PUTERE IN TINE INSUTI;
THE UNIVERSE IS HOLOGRAPHIC,COMPLETE IN EACH OF ITS PARTS;
UNIVERSUL E HOLOGRAFIC,INTREG IN FIECARE PARTE A SA;
SO YOU CAN SEARCH AND DISCOVER THE UNIVERSE THE SAME EVERYWHERE…INCLUDING IN YOURSELF;
ASA CA POTI CAUTA SI DESCOPERI UNIVERSUL ACELASI PESTE TOT..INCLUSIV IN TINE INSUTI;
” Without going outside,
You can know the whole world.
Without looking out,
You can see the Way of Heaven”
/”Fara sa treci pragul usii;
Poti cunoaste intreaga lume,
Fara sa privesti pe fereastra [fara sa folosesti ferestrele simturilor],
Poti vedea Calea Cerului”(Lao Tzu 47);
Iisus spunea:”Imparatia lui Dumnezeu nu vine in asa fel ca sa izbeasca privirile.
Nu se poate zice: Uite-o aici! sau: “Uite-o acolo!” Caci iata ca Imparatia lui Dumnezeu este inlauntrul vostru”.
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you”(Luke 17.20-21)”;
The Gospel of Thomas:”The Kingdom (of Heaven) is inside you and it is outside you”;”Split a piece of wood, and I am there,”Lift up the stone and there you will find me”;
Isaac of Syria said :”Try to enter your treasure house and you will see the treasure house of Heaven;To him who knows himself knowledge of all things is given.For knowing oneself is the fulfillment of the knowledge of all things”
“Incearca sa intri in tezaurul tau si vei gasi tezaurul Cerului;Celui ce se cunoaste pe sine toate lucrurile ii sunt date..
See more on:Heaven – A Place within You

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LAO TZU-TAO THE INNER WAY TO HEAVEN
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ILUMINAREA IN ZEN

September 1, 2007


ZEN ENLIGHTENMENT

Zen is not interested in theories about enlightenment, it wants the real thing. So it shouts, and buffets, and reprimands, without ill-will entering in the slightest. All it wants to do is force the student to crash the word-barrier. Minds must be sprung from their verbal bonds into a new mode of apprehending.”
Huston Smith, The World’s Religions, p. 132
“THOSE WHO HAVE NOT ATTAINED AWAKENING SHOULD PENETRATE INTO THE MEANING OF REALITY, WHILE THOSE WHO HAVE ALREADY ATTAINED SHOULD PRACTICE GIVING VERBAL EXPRESSION TO THAT REALITY”
The above quote was once in the paper on Te Shan(Deshan Xuanjian, Hsuan-chien, Tokusan Senkan)., the Zen master notorious for burning all his Zen books following his Awakening;

ZEN ENLIGHTENMENT IN A NUTSHELL: http://www.geocities.com/the_wanderling/nutshell303.html

kaijo

Wake-up. Kai means to open, to begin and jo is silence, samadhi. Waking up we begin our samadhi. The shoji is in charge of waking up the upper camp i.e. the donai, the densu wakes the lower camp.

kaichin

The end of the formal day. Kai means “to release, loosen” and chin “arrangements, rules”. Going to sleep we end our formal practice. The evening ends with the opening of a zazen period that will last until the next morning when it is time for kaijo.

kinhin

Walking meditation in-between zazen periods. Ropes are used to lift the long robes to the middle of the calf as we walk in single file and unison step. Hands are held in sashu.

k��an

Literally it means public plan, proposal. It refers to the zen “problem” that the master assigns to the student. The understanding of the student is tested by the master during sanzen.

sanzen

The individual meeting with the r��shi. In sanzen the work on the k��an is “inspected” by the master. The sanzen procedure is formal and includes ringing the kansho bell, bowing etc. Sanzen is given during seichu twice a day. In dai-sesshin there are usually four sanzen. It is not optional – you have to go. During sesshin the r��shi sees about 40 people 4 times daily, 7 days – that is 1140 interviews!

sesshin

A strict period of time in which samu practice is suspended. Setsu means to touch, join, join together and shin is heart, mind. Samu is replaced by additional meditation. There is absolutely no talking. When r��shi gives teisho and holds sanzen the kind of sesshin is called dai-sesshin

sh��ken

Literally “seeing for the first time”. A brief ceremony in the r��shi‘s quarters in which the shika introduces a new student to the master. By having tea together the formal relationship of master-student is established. Traditionally the new student brings some fine incense as donation, sh��ken-k��. At. Mt. Baldy a small monetary donation is the custom.

zazen

Sitting zen – the meditation practiced in the
zend��. zazen periods last between 45 and 50 minutes. During zazen there is absolute silence, there is no moving. There could be thirty people in the zend�� and still you would be able to hear a pin drop….

SATORI IN ZEN BUDDHISM


The ZenFrog

Rinzai Zen is known for the emphasis it places on kensho (���seeing one���s true nature���, or enlightenment) as the gateway to authentic Buddhist practice, and for its insistence on many years of post-enlightenment training to integrate enlightenment with the activities of daily life. Training centered on koan is one tool to this end, which the Rinzai school, particularly from the time of Hakuin Ekaku, developed to a high degree. Rinzai is the Japanese line of the Chinese Linji school, which was founded during the Tang Dynasty by Linji Yixuan. It was first brought to Japan by My��an Eisai in 1191.

SATORI IN ZEN BUDDHISM: Satori and Kensho, what do they mean? SAMADHI: Now you know what Satori, Kensho, and Sunyata means, what about Samadhi? KOKORO (SHIN)-Symbol of Zen enlightenment.
Shin(Japonais)-Vient du chinois Xin et a la m��me signification.Se traduit par “c��ur(inima,heart)” Chinese symbol for heart

Calligraphy

XIN Chinese Heart Character / Symbol

The symbol in the middle is a little easier to identify. It is “xin” which is the character for “heart” in Chinese and Japanese.

Calligraphy
by D.T. Suzuki (Suzuki Daisetsu) (1870-1976)

KOKORO (HEART, MIND, CENTER)

Kokoro���the heart, the core, the center of things���is a key concept in Japanese culture and a symbol of Zen enlightenment. While D. T. Suzuki was one of the most influential thinkers of the twentieth century and author o
f a number of profound books, the brushwork here is direct, pure, and unadorned. Suzuki’s calligraphy is highly valued, and this is one of his finest pieces.
Satori and Kensho

kensho and  satori


Satori (Korean oh; Japanese satori (from the verb satoru); Chinese: w��) is a Japanese Buddhist term for enlightenment. The word literally means “understanding”. It is sometimes loosely used interchangeably with Kensho, but Kensho refers to the first perception of the Buddha-Nature or True-Nature, sometimes referred to as “awakening”. Kensho is not a permanent state of enlightenment, but rather a clear glimpse of the true nature of creation. Satori on the other hand refers to “deep” or lasting enlightenment. According to D. T. Suzuki, “Satori is the raison d’etre of Zen, without which Zen is no Zen. Therefore every contrivance, disciplinary and doctrinal, is directed towards satori.”[1] Satori can be found in every moment of life, it is wrapped in all daily activities, its goal to unwrap them to see satori.

Kensho – An enlightenment or awakening experience. It is folly to try to describe this experience in words, however, a kensho reportedly gives one a glimpse of one’s own nature and the true nature of reality. It is said that koan work can lead to kensho, though koan work is not the only way.

As an analogy, we may think of a baby when it first walks. After much effort, it stands upright, finds its balance and walks a few steps (kensho), then falls. After continued effort the child will one day find that it is able to walk all the time (satori).

Once the True-Nature has been seen, it is customary to use satori when referring to the enlightenment of the Buddha and the Patriarchs, as their enlightenment was permanent.

The Zen Buddhist experience commonly recognizes enlightenment as a transitory thing in life, almost synonymous with the English term epiphany, and satori is the realization of a state of epiphanic enlightenment. Because all things are transitory according to Zen philosophy, however, the transitory nature of satori is not regarded as limiting in the way that a transitory epiphany would be in Western understandings of enlightenment.

DT Suzuki writes that “Samadhi alone is not enough, you must come out of that state, be awakened from it, and that awakening is Prajna. That movement of coming out of samadhi, and seeing it for what it is, that is satori” http://en.wikipedia.org/wiki/Satori

http://en.wikipedia.org/wiki/Kensho

The Five Degrees of Tozan, also known as the Five Ranks of Tozan, are different levels of Realization formulated by Zen master Tozan Ryokai, known as Tung-shan Liang-chieh in Chinese (806-869).


  • The Apparent within the Real:
    Coming within the Absolute
    [sho-chu-hen]

  • The Real within the Apparent:
    Arriving within the Relative
    [hen-chu-sho]

  • The Coming from within the Real:
    The Relative within the Absolute
    [sho-chu-rai]

  • The Arrival at Mutual Integration:
    The Absolute within the Relative
    [ken-chu-shi] (see)

  • Unity Attained:
    Arrival within Both at the Once
    [ken-chu-to] (see)

ZEN ENLIGHTENMENT-THE PATH UNFOLDS



See:http://www.angelfire.com/electronic/awakening101/ZenEnlighten01.html


WILLIAM SOMERSET MAUGHAM


“I have invented nothing. To save embarrassment to people still living I have given
to the persons who play a part in this story names of my own contriving, and I have
in other ways taken pains to make sure that no one should recognize them.”

http://www.angelfire.com/electronic/bodhidharma/footnote03.html

W. SOMERSET MAUGHAM, The Razor’s Edge


The following quote is by W. Somerset Maugham and relates to one man’s search and attainment of spiritual Enlightenment:



“The man I am writing about is not famous. It may be that he never will be. It may be that when his life at last comes to an end he will leave no more trace of his sojourn on earth than a stone thrown into a river leaves on the surface of the water. But it may be that the way of life that he has chosen for himself and the peculiar strength and sweetness of his character may have an ever-growing influence over his fellow men so that, long after his death perhaps, it may be realized that there lived in this age a very remarkable creature.”



Please continue:

In the early to mid 1940s English author and playwright W. Somerset Maugham published his novel The Razor’s Edge. The novel chronicled the adventures of a young man from America Maugham called Laurence Darrell as he searched for and eventually attained spiritual Enlightenment following WWI. The search led him through Europe to India, the Far East and eventually back to the United States just before the outbreak of WWII. It was of the man Maugham called Darrell that he wrote the above paragraph. The story that follows tells of my meeting with that “remarkable creature” in real life and the to-this-day downstream outflow from that encounter. Although the person Maugham called Darrell in his novel did not follow or belong to any particular Zen or Buddhist sect, and, although his Awakening experience was not under Zen dictates, but the guidance of a person on the Indian side of things, as were BOTH the Buddha and Bodhidharma, his Awakening, like theirs, was universal. The man, refered to by me below as my “Zen mentor” and sometimes “the man next door,” was however, one-in-the-same person W. Somerset Maugham crafted his story “The Razor’s Edge” around. Where and how Maugham met the man initially was never made clear, but Maugham, being the master story teller he was, carefully weaved broad bits of true facts with the poetic license of the fiction writer (see). In 1972, following a series of personal discussions about my Zen mentor and my journey along the path in his footsteps, a friend backtracked through the notes taken and typed the following, which are presented to you now basically unedited:


A Prelude to Enlightenment:

“Prior to the advent of the soaring ’60s, that is, in the unenlightened middle-to-late ’50s, I was a teenager growing up in automobile conscious southern California and owned an immaculately spotless early model Ford Woodie Wagon. Like most high school kids whose cars are a big part of their life, I spent enormous amounts of time maintaining and reworking mine in an exacting and meticulous standard never before dreamed of by the manufacturer. I scraped, sanded, smoothed, bleached, stained, and spar varnished the wood beyond the brightest of the brightwork on the most expensive yacht. There was such a depth of reflection to the wood that a person could hold their arm to the darkened inner door panels and see themselves with clarity to their armpit. The most important thing for me however, was the popularity the car provided during my high school years. I could cruise the beach and high school campus with my buddies and girls would literally clamor for a ride.

“During those easy going I-like-Ike high school days, the house next door went up for sale and was purchased by a single older man in what was then an otherwise family oriented beach community. To most of us the man seemed somewhat weird. He walked everywhere (hsing-chiao) and was almost always barefoot. Everyday, weather permitting, he wore the same simple clothes. If warm, a black teeshirt; if cold, a bulky knit navy blue turtleneck sweater with dark pants and a wide belt, topped with a dark blue greek fisherman’s cap, which he always tipped most graciously each day toward my grandmother as he returned from his routine early morning walks.


The meeting:

“One morning I parked my car in the driveway in order to work on the wood for the umpteenth trillionth time when I noticed the man next door had stopped to look at the wagon. In a mellow, almost Shakespearean voice he told me how beautiful he thought the wood was and how he admired my endeavors to keep it so. He asked if it would be all right to touch the wood and as I nodded in approval, he ran his fingers softly over the surface in such a strange and exacting manner that he and the wood seemed as one. No racehorse trainer could have stroked or curried a prize thoroughbred in a more loving way. When we made eye contact for the first time I was set aback, almost stunned, by the overwhelming calmness and serenity that seemed to abide in his presence. Never had I experienced anything like it. He thanked me, smiled, and tipping his hat, nodded slightly and strode off.

“Several days passed when one day just after sunrise the man next door appeared on our back porch and asked my grandmother if he might speak with me. He told me several rooms in his house were paneled in floor-to-ceiling knotty pine he intended to refinish and wondered if he might hire me to help him with the job. The feeling of serenity that seemed so captivating the first time we met faded as my mind shot forward to the overwhelming prospect of earning handfuls of money to blow on my car, buddies, girls, and good times.

“My grandmother, after assuring herself that the man was not stranger than my youthful naivete might realize, and understanding how much I missed an adult figure like my Uncle and the various adventures we had, gave approval for me to work for him. It turned out to be a wonderful summer, not because of the bucks or good times, but because of the insight, knowledge, and intoxicating sense of oneness the man-next-door seemed to possess. At first the man spoke little, listening mostly to my small talk and chit-chat, but as the summer wore on the subjects began to wax philosophical, eventually through him, turning to the Universe and man’s place in the scheme of things…when and why, where and how, space and time…all of which was fairly heady stuff for a guy whose primary concern up to that time had been how large the size of a girl’s chest was. In a peculiar, general sort of way he seemed to know everything about everything, and as we sanded, worked, reworked, and painted the wood, he talked and I listened. The most elaborate subjects were always described in the most graphic, mind-visual metaphors somehow easily understood on my level of comprehension. His inner soul seemed to breath and undulate with an understanding that penetrated my brain, painting my mind in brilliant splotches of color, running thick with an embryo of knowledge and dripping heavy with meaning…all done with the quiet flair of a person whose thirst had long been quenched and whose only real want, if there even was a want, was to occasionally sip now and then when the need arose.

“Toward the end of summer, several hours after we stopped work for the day, I discovered I had left my
wallet at the man’s house. I jumped the fence between the yards and bounded up the steps to the porch and through the door still open from the day’s work. The man was sitting on a mat on the otherwise bare living room floor naked, that is, stark naked, in the soft twilight of the setting sun, crosslegged, Buddha-style, in front of a burning candle or incense
(Digambara). He seemed as if in a trance and made no conscious effort to recognize my presence. I quietly retrieved my wallet and left.

“The next day, for the first time, I was reluctant to go to work. Arriving late, several hours passed with little conversation. I felt uncomfortable in the stunted quiet, like a kid who without anyone knowing it, had stumbled across his sister or mother in bed with his favorite uncle and didn’t know how to handle the information.

“Mid morning came and went. Finally he motioned for a break. Mixing two ice teas, he handed me one, and putting his hand on my shoulder guided me outside to the porch where we sat in the shade on the cement floor, leaning our backs against the dusty white clapboard wall. His house was on the downside of the crest of a hill, somewhat higher than the surrounding area before us so the level of his porch was actually higher than the rooftops of the single dwelling houses across the street. From our vantage point we could see the whole basin outlined by the distant mountains to the north as they fingered their way downward toward the west where they intersected with the deep blue horizon of the Pacific and that of the cloudless pale blue sky. For the first time he spoke of himself.


The Maharshi:

“He was an only child. Both parents died when he was quite young, his mother giving birth to him, his father sometime around his eighth year or so. He was raised by a guardian. He had inherited a trust fund and had never really worked over any period of time. Although he didn’t tell me specifically at the time, during World War I, at age sixteen, he joined the Canadian army, became a pilot, and fought in Europe. He was aware that many thousands of young men were dying on the ground beneath him, plummeted to death by artillery shells, gassed, and rotting to death in the trenches, but it wasn’t until his own best friend died in front of his own eyes that he was shaken to his spine with remorse and repugnance. Driven by an unquenchable desire to find the accountability of life and not knowing what to look for, he embarked on a ten year journey that took him through Europe, China, Burma, and India in search of an answer. After a series of events over several years he found himself in the south of the Indian sub-continent studying at the ashrama of a venerated Maharshi…all prior to World War II and before most people had ever heard of the word guru.


A future mentor awakens:

“After a year of studying, meditating, and working at stoop labor in and around the fields near the ashrama, he took to taking long solitary pilgrimages into the mountains. One morning high in the mountains he was waiting in his usual spot to watch the sunrise. That morning when the very first glint of light pierced the very top edge of the distant mountains the rays fell across his eyes and shot straight through his pupils directly into his brain. His mind exploded. He actually thought he had physically blown to bits in a brilliant flash of light, that the whole back of his head had been blown off and opened to eternity. The initial sensations abated in a series of bodily contractions and convulsions, leaving him shaking and trembling. Rubbing his arms he could see he was still alive and whole. Never was he so exhilerated, like walking on air, his insides bursting with pleasure. He wanted to yell to the whole world how wonderful he felt, and although there wasn’t a fellow human being around for miles to hear his exuberance, he ran down the mountain path toward the forester’s hut where he stayed yelling and screaming like a crazy man.


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Calea vidarii in buddhismul Zen si in Taoism

August 24, 2007

Zen and Taoist Way-The Koan Method of Emptying the Mind
Empty your Mind and Tune into the Cosmic Mind
Lao Tzu (Chapter 11)
11.Usefulness of Emptiness(Utilitatea golirii mintii)
Enso_intro 1

Enso In Zen a brushed-ink painting of a circle, usually depicted in a single brushstroke.

Among its many meanings, the enso represents and infinite void, the true nature of existence and enlightenment.

Zen (Dhyana in Sanskrit, Chan in Chinese) ‘Meditation’in the broadest possible sense, a meditation that is manifest in both mind and body; unity between the spiritual and the physical.

Thirty spokes are united in one hub (to make a wheel);
But the usefulness(the function) of the wheel depends on the empty space- the center hole of the hub
Clay is molded into a vessel or a bowl
But it is the empty space within that makes it useful
Doors and windows are cut out of the walls of a house,
But it is the empty(open) space inside that makes it useful(livable)
Therefore take advantage of what exists(the mind radio receiver ),
But use the emptiness(to open a way to enter in tune into the Cosmic Mind broadcast ).

Note:* The Koan(the Japanese pronunciation of the Chinese characters kung an) is a method of paradoxical questioning (Questions Without Answers) , used in Zen Buddhism in order to stop and empty the mind.
Koans are intended to aid in the attainment of Enlightenment (satori; wu)
This method implies the rejecting of all answers based on mediated knowledge(thinking,logical,analogical,sensorial) until a state of Enlightenment is realised ( until we see and taste directly the Ultimate reality due to the transition or the openning of our subtle eyes , our inner senses).
But remember Zen master Sengai Gibon (1750-1837):
“The true method is no method”
The meaning of koans is not to be found in the words or actions used, but above the ordinary linguistic level.
The intention of the koan is to bring about a state of Enlightenment, devoid of conceptualization, beyond the realm of words and even thought. The main characteristic of each koan is the paradox, «that which is beyond » (in Greek language:«para» means:”beyond” and «dokein» means:”thinking” ),so the meaning is :”that wich transceds the logical or rational thinking.The Koan is not an enigma because is not a prob
lem that can be solved using our thinking.The answer to a koan derives from a sudden change of the level of understanding from a transition in an other state of consciousness.
Koan -A riddle-like puzzle used for teaching in Zen Buddhism. It cannot be solved by reason, but instead forces the student to solve it through a flash of insight. Its solution requires that students directly and intuitively perceive the true nature of reality
There are two types of koans, questions without answers and statements by Masters
The whole text of Lao Tzu is considered to be a Koan whose goal is to empty and stop the mind of the one who is in search of the ultimate reality:Tao.The same tactical target(nirodha:stopping emptying stilling of the mind’s fluctuations or waves is anounced by Patanjali in Yoga Sutra 1.2:
YS 1.2. Romanian: Yoga(starea unificata) înseamnă nirodha (stingerea constienta [a procesului de identificare cu) vrittis (lit.:”vartejurile; vrie”,impulsurile; fluctuatiile;valurile;oscilatiile,gandurile;emotiile) din chitta (minte);

English: Yoga is the cessation [nirodha:stopping,emptying,stilling (in the sense of continual and vigilant watchfulness)] of the indentification with the fluctuations (vritti:activities,modifications,impulses, the thought forms,workings) of the mind (chitta) /
French:Le Yoga est la nirodha(extinction,restriction,suspension) [de l’identification avec les] vritti(modifications, fluctuations, impulsions, mouvements) de (ou dans)] chitta (mental;esprit,pensee;conscience)/
Spanish:El estado unificado del "Yoga" surge cuando cesa (nirodha) la vritti 
(agitación,pensamientos,emociones y sensaciones fluctuantes) de la chitta (Mente);
 See also:http://www.thezensite.com/ZenTeachings/KoanStudies/Analyses_of_the_koans.html

UTILITATEA VIDULUI

Pi-yen-lu [în pinyin:biyanlu; în jap.Hekigan-roku;lit.:«scrierile falezei bleu-gri»]este cea mai veche culegere de koan 
din textele ch’an[denumirea chineză a buddhismului zen].
Pi-yen-lu este împreună cu Wu-men-kuan [lit.:«bariera fără poartă»]cel mai important.

Tot textul lui Lao tzu este considerat un kôan.

Exemple de kôan:«Care este sunetul produs de o singură palmă?.»

Zen Buddhism places greater emphasis on personal religious experience acquired through meditation than on scripture; The goal of Zen is enlightenment or satori. Since this enlightenment involves the ability to see things “as they really are” ., without conceptualizations, the Zen Buddhist believe that the dependence upon words and conceptions should be curtailed . The koan system was developed among Zen Buddhists as a means of facilitating the attainment of satori through meditation. One should understand that the koan is not an object on which the Zen Buddhists meditates in order to reach satori; rather, it is a device. to “develop systematically in the consciousness of the Zen followers what the early masters produced in themselves spontaneously” . This consciousness is devoid of conceptualization and dichotomization, and thus the koan cannot be seen as an object of meditation. To meditate on the words of a koan is an error; rather, one should meditate in order to prepare oneself for realization of that which the koan exemplifies. Prior to the development of the koan system, this consciousness of ultimate reality (satori) was transmitted by means of questions and answers (mondo) between Masters and students

Zen Buddhism stressed that enlightenment came as a sudden, immediate flash of intuition reached by breaking the restrictions of normal behaviour and thinking.

Zen masters guided their students to enlightenment by posing seemingly nonsensical questions (koan), of which the most famous is probably ‘what is the sound of one hand clapping?’

The Zen style of painting, known as Zenga, typically uses quick, expressive brushstrokes in black ink in accordance with the Zen emphasis on the immediate and intuitive. The paintings are

displayed in the format of a hanging scroll and used to remind followers of Zen masters of the

insights available through Buddhist practice.

Zenga, literally ‘Zen pictures’, are works of Zen ink painting and calligraphy made in Japan from the Edo period (1600-1868) until the present day. Simple yet profound, spontaneous yet controlled, Zenga are intended to communicate the vision of Zen masters and to reveal the essence of Zen Buddhism.

Zen art first appeared in China. Originally, Buddhist art in China was highly structured and strictly detailed.

Zen teachings, however, inspired Chinese Zen artists to break confining rules, allowing them to portray the ‘heart of things’ dynamically with a few vital strokes,using nothing more than a brush, black ink, water and paper or silk.

Executed as a form of Zen activity, Zenga were used as a tool for meditation and spiritual teaching,and subjects range from fierce-looking Zen patriarchs to minimal landscapes, from intense calligraphy to whimsically-depicted, almost cartoon-like illustrations of Zen conundrums.

Characterised by their dynamic brushstrokes and often humorous images, these inspired works were mostly created by untrained painters whowere monks first and artists second.

ZENGA AS A TEACHING VEHICLE

The great Zen artists Fugai, Hakuin and Sengai firmly established Zenga as a medium for teaching Zen. They regarded painting and calligraphy as ‘visual sermons’(e-seppo): Zenga are far more accessible than dry texts and their impact is immediate and long lasting – even if the meaning is not at first clear.

Following the example of Hakuin and Sengai, it became de rigueur for Zen masters to do much of their teaching through the medium of brush and ink, and our presentation includes examples of works from successive generations of several different Zen traditions.

A look at works in the Hakuin monastic line shows clearly how the master’s artistic influence has affected each painting,yet how the brushwork, tonality and line quality of each artist are all quite distinct, demonstrating the point that Zenga reflects inner vision of each Zen master

Representative key themes in Zen art are:

1 Daruma, the bearded and fierce-looking founder of Zen Buddhism

2 Kanzan and Jittoku, the mountain dwelling eccentric pair

3 Calligraphy, pictograms expressing the spirit of the artist

4 Procession of monks, whimsical line of monks on their alms round

5 Dragon and tiger, powerful symbols of heaven and earth

6 Enso, the ink circle completed in one brushstroke

ENSO


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