Archive for December, 2006

Lao Tzu-Tao Te Ching -Translation in Romanian and English by Dan Mirahorian

December 12, 2006

Lao Zi-Dao De Jing-Traducere in lb.romana si engleza
realizata de Dan Mirahorian ,
folosind variantele Wang Bi,Mawangdui and Guodian ale textului
Lao Tzu-Tao Te Ching -Translation in Romanian and English
by Dan Mirahorian
using Wang Pi,Mawangtui and Guotian variants of the text of Lao Tzu

Lao Tzu 76: The Elasticity and Adaptability are the Stigmata of Emptiness and Life

Romanization(transliteration)

Romanization(transliteration) is the process of transcribing a language in the Latin alphabet.
Below is a list of the system of romanization

Lao Tzu (Tsu) in Wade-Giles transliteration(perhaps the second-most common system of romanization for Mandarin isWade-Giles. This system was probably the most common system of romanization for Mandarin before Hanyu Pinyin was developed. Wade-Giles is often found in academic use in the U.S., and until recently was widely used in Taiwan-Taipei city now officially uses Hanyu Pinyin and the rest of the island officially uses Tōngyòng Pinyin)
Lao Zi in Pinyin (at present, the most common romanization system for Standard Mandarin is Hanyu Pinyin , also known simply as Pinyin. Pinyin is the official Mandarin romanization system for the People’s Republic of China, and the official one used in Singapore);
Lao Tseu in EFEO ( L’École Française d’Extrême-Orient a aussi utilisé un système de romanisation permettant de noter les caractères chinois nommé EFEO) or French romanization of Chinese Language-Chinese characters using Latin romanisation;);

Lau-Tzu,Lau dz(Yale romanization system for Mandarin Chinese)

Lao Tse, Lao Tzi(used by Russian sinologist);

for details see:http://en.wikipedia.org/wiki/Chinese_language

See Lao Tzu translations’ versions in German, Russian, Hungarian, Czech, Spanish and other languages, including 84 in English!( Also offers split-screen comparisons between texts)on:http://home.pages.at/onkellotus/TTK/_IndexTTK.html

All 81 verses, each from a different rendition, each linked to a relevant site

verses 1-37 on:http://www.geocities.com/dao_house/daodejing.html

verses 38-81 on:http://www.geocities.com/dao_house/daodejing2.html

http://www.iep.utm.edu/l/laozi.htm

The Internet Encyclopedia of Philosophy


Laozi (Lao-tzu)

Image

you can found other links below:

http://www.iep.utm.edu/l/laozi.htm

http://www.shuhai.hawaii.edu:8080/front/content/philosophy.html

Lao Tzu(Lao zi) is the name of a legendary taoist(daoist) philosopher, the alternate title of the early Chinese text better known in the West as the Tao Te Ching(Daodejing),and the moniker of a deity in the pantheon of organized “religious Daoism” that arose during the later Han dynasty (25-220 CE). Laozi is the pinyin Romanization for the Chinese characters which mean “Old Master.” Laozi is also known as Lao Tan (“Old Tan”) in early Chinese sources. The Zhuangzi is the first text to use Laozi as a personal name and to identify Laozi and Lao Tan. The earliest materials associated with Laozi are in the Zhuangzi’s Inner Chapters. The Outer Chapters of that work have ten logia in which Laozi is the main figure, four of which contain direct attacks on the Confucian virtues of ren, yi, and li that are reminiscent of passages from the Daodejing and probably date from the period in which that collection was reaching some near final form. The earliest ascription of authorship of the Daodejing to Laozi is in Han Feizi and the Huainanzi, but several themes from the Laozi logia of the Zhuangzi are traceable into the Daodejing and on at least two occasions in that text Laozi counsels following dao (the Way) to possess de (virtue). Laozi became a principal figure in institutionalized religious forms of Daoism. He was often associated with many transformations and incarnations of the dao itself.


Table of Contents (Clicking on the links below will take you to those parts of this article)

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Everyone is a Center and the Center is Everywhere

December 6, 2006

Fiecare este un Centru iar Centrul este pretutindeni

The Holographic Universe-The Whole World is Here and Now Everyone is a Center and the Center is Everywhere
You are in the center of the wheel where all spokes of light reflections on a night lake are meeting The Holographic Universe-The Whole World is Here and Now HOLOGRAPHIC UNIVERSE -LAO TZU TAO TE CHING 47 MIRAHORIAN

The Flowering of Life -At one with The One(Mystic Trance)

December 6, 2006

INFLORIREA VIETII-SA FII UNA CU UNUL

(TRANSA MISTICA)

The Flowering of Life -At one with The One(Mystic Trance)

The Flowering of Life -At one with The One(Mystic Trance)

56. The one who is conscious (in Tao) can’t speak.

The one who can speak is not conscious (centered in Tao)(1)
Close the mouth (silence your mind);

Shut the doors (close your your senses;controls the Gates of his Breath)

Smooth the sharpness( blunts his activity);

Untie the tangles (untangle your affairs;release your worries).

Harmonize your inner light (dim the glare; tempers his light);

Let settle your dust (calm the turmoil;unite the world into one whole).

Doing this is to enter the mystical oneness(with Tao)(2)

Yes such(a human being ) realizing mystical oneness (the saint;the wise)

holds balance beyond sway of love or hate (3)

He is immune to gain or loss [he can not be benefited nor harmed]

He can not be made noble nor to suffer disgrace [beyond care of praise(honor ;nobility) or blame (disgrace,shame; meanness)].

Therefore he is considered the most valuable human being under Heaven. [the treasure of the World].(4)

Notes:

(1) “He who knows does not speak. He who speaks does not know” is a false translation repeated endlessly.

Konstantin Stanislavsky(1863-1938) in his book ( “An Actor Prepares”),about” The Professional Training system of an Actor” has illustrated the impossibility of talking or remembering.He asked an actor to raise smth. very heavy. The actor whose body was fully tense and concentrated on this task was unable to speak or to remember simple things he executed before. Stanislavski’s theories on relaxation,body-mind unity and consciousness speaks about a man with a high degree of self knowledge(“that to concentrate one must first know how to relax”) Anyone in a mystic trance can’t speak without losing his attention,his fragile grasp or resonant connection with the subtle reality.Mystical trance requires an impartial conscious witness inside the traveller. This impartial consciousness that witnesses the journey to the Center is trained in taoism and yoga using the practice of silence(mouna).In hypnotic and shamanic trance the same thing is realized by two persons:one in trance and the other is the conscious witness outside,the guider,the hypnotherapist or the shaman.

(2) Mystical unity:the profound identification,the dark and mysterious identity,mysterious samenes,absolute equality).

(3) The saint remains detached and not moved or insulted either by affection or aversion; approached or alienated.

(4)Legge:”Such an one cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or
meanness:he is the noblest man under heaven”.

Chan:”Ther
efore it is impossible either to be intimate and close to him or to be distant and indifferent to him. It is impossible either to benefit him or to harm him. It is impossible either to honour him or disgrace him. For this reason he is honoured by the world”.

Crowley:”He cannot be insulted either by familiarity or aversion; he is immune to ideas of gain or loss, of honour or disgrace; he is the true man, unequaled under Heaven”.

LinYutan:”Then love and hatred cannot touch him. Profit and loss cannot reach him. Honor and disgrace cannot affect him. Therefore is he always the honored one of the world”.

Wieger:”No one can attach himself (by doing favours) to such a man, nor repulse him (by treating him badly). He is indifferent to gain or loss, exaltation or humiliation. Being thus, he is the most noble in the world”.

Wu:”Which you cannot court after nor shun, Benefit nor harm, honour nor humble. Therefore, it is the Highest of the world”.

APASATI PE TEXTUL DE MAI JOS SI ALEGETI VARIANTA MAI MARE/Click on the text below to see it bigger

HOW TO REALIZE THE MYSTIC UNION? LAO TZU 56

WHICH IS THE TRUE KNOWLEDGE AND POWER?

December 6, 2006

CARE ESTE ADEVARATA CUNOASTERE SI PUTERE?
WHICH IS THE TRUE KNOWLEDGE AND POWER?

WHICH IS THE TRUE KNOWLEDGE AND POWER?

Lao Tzu 33. The one who knows others has  knowledge

 The one who knows himself is Enlightened.

The one who  overcomes(conquers) others  has physical strength.

The one who overcomes (conquers) himself is truly strong

The one who is contented has wealth

The one who acts continuous is self-possessed

(is master of   himself;is determined in his purpose)

[is perseverent in keeping his course and reach his goal;

is true character;has a strong will]

The one who does not lose  his center (his own his Source:Tao)

 is long-lasting[will long endure ;has endurance].

The one who may extinguish(die) but not perish realize Immortality

[maintains his power of life eternally;has longevity];

10 Bulls-10 Progressive Steps of Awareness

December 5, 2006

10 Bulls-10 Progressive Steps of Awareness

Cei 10 Tauri-Stadiile progresive ale Constientei care conduc la Iluminare/Cei 10 Tauri reprezinta pasii succesivi in procesul de descoperire a adevaratei noastre naturi

de Kakuan/transcris de Nyogen Senzaki si Paul Reps/

10 BULLS,10 TABLOURI ALE CAUTARII TAURULUI

Ilustrat de Tomikichiro Tokuriki

10 Bulls-10 Progressive Steps of Awareness leading closer to Enlightenment/ The ten bulls represent sequent steps in the realization of one’s true nature

by Kakuan / Transcribed by Nyogen Senzaki and Paul Reps/

Illustrated by Tomikichiro Tokuriki

Pentru imagine faceti click pe:http://site.neogen.ro/onlyyou/files/pp_237431.html

Prefata

by Nyogen Senzaki and Paul Reps

Iluminarea la care tinteste Zen-ul,pt.care exista Zen-ul vine de la sine(se intampla).Pentru cel ce priveste din punctul de vedere al constiintei timpul nu exista.Dar omul cazut in planul fizic calatoreste prin elementul timp atunci cand merge prin namol,tarandu-si picioarele si adevarata sa natura

Asa ca pana si Zen-ul a facut un compromis si a recunoscut pasi succesivi ai constientizarii care conduc mai aproape de momentul(din prezentul continuu)de dincolo de timp al Iluminarii.Despre asta e vorba in aceasta carte.In sec.XII maestru chinez Kakuan a desenat cei zece tauri,intemeiat pe o mai veche traditie taoista a taurilor ,si a scris comentariile in versuri si proza traduse aici.Versiunea sa este Zen pur, si merge mai in profunzime decat precedentele versiuni care sfarseau cu vidul(nimicul) din tabloul opt.

Preface

The enlightenment for which Zen aims, for which Zen exists, comes of itself. As consciousness, one moment it does not exist. But physical man walks in the element of time even as he walks in mud, dragging his feet and his true nature. So even Zen must compromise and recognize progressive steps of awareness leading closer to the ever instant of enlightenment.

That is what this book is about. In the twelfth century the Chinese master Kakuan drew the pictures of the ten bulls, basing them on earlier Taoist bulls, and wrote the comments in prose and verse translated here. His version was pure Zen, going deeper than earlier versions, which had ended with the nothingness of the eighth picture.

It has been a constant source of inspiration to students ever since, and many illustrations of Kakuan’s bulls have been made through the centuries.

The illustrations reproduced here are modern versions by the noted Kyoto woodblock artist Tomikichiro Tokuriki, descendant of a long line of artists and proprietor of the Daruma-do teashop (Daruma is the Japanese name for Bodhidharma, the first Zen patriarch). His oxherding pictures are as delightfully direct and timelessly meaningful as Kakuan’s original pictures must have been.

The following is adapted from the preface by Nyogen Senzaki and Paul Reps to the first edition of their translation.

The bull is the eternal principle of life, truth in action. The ten bulls represent sequent steps in the realization of one’s true nature.

This sequence is as potent today as it was when Kakuan (1100-1200) developed it from earlier works and made his paintings of the bull. Here in America we perform a similar work eight centuries later to keep the bull invigorated. [There in Kyoto, Tokuriki has done the same.]

An understanding of the creative principle transcends any time or place. The 10 Bulls is more than poetry, more than pictures. It is a revelation of spiri
tual unfoldment paralleled in every bible of human experience. May the reader, like the Chinese patriarch, discover the footprints of his potential self and, carrying the staff of his purpose and the wine jug of his true desire, frequent the market place and there enlighten others.

1.Cautarea taurului/The Search for the Bull

In the pasture of this world, I endlessly push aside the tall grasses in search of the bull.

Following unnamed rivers, lost upon the interpenetrating paths of distant mountains,

My strength failing and my vitality exhausted, I cannot find the bull.

I only hear the locusts chirring through the forest at night.

Comment: The bull never has been lost. What need is there to search? Only because of separation from my true nature, I fail to find him. In the confusion of the senses I lose even his tracks. Far from home, I see many crossroads, but which way is the right one I know not. Greed and fear, good and bad, entangle me.

2.Descoperirea urmelor/Discovering the Footprints

Along the riverbank under the trees, I discover footprints!

Even under the fragrant grass I see his prints.

Deep in remote mountains they are found.

These traces no more can be hidden than one’s nose, looking heavenward.

Comment: Understanding the teaching, I see the footprints of the bull. Then I learn that, just as many utensils are made from one metal, so too are myriad entities made of the fabric of self. Unless I discriminate, how will I perceive the true from the untrue? Not yet having entered the gate, nevertheless I have discerned the path.

3.Zarirea taurului/Perceiving the Bull

I hear the song of the nightingale.

The sun is warm, the wind is mild, willows are green along the shore,

Here no bull can hide!

What artist can draw that massive head, those majestic horns?

4.Prinderea taurului/Catching the Bull

I seize him with a terrific struggle.

His great will and power are inexhaustible.

He charges to the high plateau far above the cloud-mists,

Or in an impenetrable ravine he stands.

Comment: He dwelt in the forest a long time, but I caught him today! Infatuation for scenery interferes with his direction. Longing for sweeter grass, he wanders away. His mind still is stubborn and unbridled. If I wish him to submit, I must raise my whip.

5.Imblanzirea taurului/ Taming the Bull

The whip and rope are necessary,

Else he might stray off down some dusty road.

Being well trained, he becomes naturally gentle.

Then, unfettered, he obeys his master.

Comment: When one thought arises, another thought follows. When the first thought springs from enlightenment, all subsequent thoughts are true. Through delusion, one makes everything untrue. Delusion is not caused by objectivity; it is the result of subjectivity. Hold the nose-ring tight and do not allow even a doubt.

6. Calarirea Taurului spre casa/Riding the Bull Home

Mounting the bull, slowly I return homeward.

The voice of my flute intones through the evening.

Measuring with hand-beats the pulsating harmony, I direct the endless rhythm.

Whoever hears this melody will join me.

Comment: This struggle is over; gain and loss are assimilated. I sing the song of the village woodsman, and play the tunes of the children. Astride the bull, I observe the clouds above. Onward I go, no matter who may wish to call me back.

7. Depasisea taurului/The Bull Transcended

Astride the bull, I reach home.

I am serene. The bull too can rest.

The dawn has
come. In blissful repose,

Within my thatched dwelling I have abandoned the whip and rope.

Comment: All is one law, not two. We only make the bull a temporary subject. It is as the relation of rabbit and trap, of fish and net. It is as gold and dross, or the moon emerging from a cloud. One path of clear light travels on throughout endless time.

8. Taurul si Sinele sunt ambele depasite/ Both Bull and Self Transcended

Whip, rope, person, and bull — all merge in No-Thing.

This heaven is so vast no message can stain it.

How may a snowflake exist in a raging fire?

Here are the footprints of the patriarchs.

Comment: Mediocrity is gone. Mind is clear of limitation. I seek no state of enlightenment. Neither do I remain where no enlightenment exists. Since I linger in neither condition, eyes cannot see me. If hundreds of birds strew my path with flowers, such praise would be meaningless.

9. Ajungerea la Izvor/Reaching the Source

Too many steps have been taken returning to the root and the source.

Better to have been blind and deaf from the beginning!

Dwelling in one’s true abode, unconcerned with that without —

The river flows tranquilly on and the flowers are red.

Comment: From the beginning, truth is clear. Poised in silence, I observe the forms of integration and disintegration. One who is not attached to “form” need not be “reformed.” The water is emerald, the mountain is indigo, and I see that which is creating and that which is destroying.

10.(Revenirea)In lume/ In the World

Barefooted and naked of breast, I mingle with the people of the world.

My clothes are ragged and dust-laden, and I am ever blissful.

I use no magic to extend my life;

Now, before me, the dead trees become alive.

Comment: Inside my gate, a thousand sages do not know me. The beauty of my garden is invisible. Why should one search for the footprints of the patriarchs? I go to the market place with my wine bottle and return home with my staff. I visit the wineshop and the market, and everyone I look upon becomes enlightened

Pentru imagine faceti click pe:http://site.neogen.ro/onlyyou/files/pp_237431.html