lienshan

The identical appearance of a duality is the identical meaning of different names, like the recurring mystery of a twilight is the gate of numerous kowtow.

Here is most of the chapter related to three Da Yi Sheng Shui lines: Dao is also its character; Early Dawn is its name. It's a walk maybe walking; It isn't a regular way. It's a title maybe entitling; It isn't a regular name. Pregnant and then someone First causes the self-made Mother of everything. Does the First of everything not have a title? Does the Mother of everything have a title? Why Dao follows what's duty surely rely on its name. Therefore observe their obedience, whereby looking at their kowtow regular having the desired, that regular is to have no desire. The reason why "heaven and earth" in line 3 doesn't work are these two lines: The return of water assists the Great One by completing heaven and the heavenly return assists the Great by completing earth. What's heaven and earth is the birth of the Great One. because One has the title Great not matching the rethorical questions! I think that Great One sounds more like Big Bang than the Mother of everything?

The Guodian chapter 9 The disregardfulness of rising and flooding doesn't stop the torrent of water and the indefensibleness of riches doesn't overflow a house, that no one is able to guard. Self-confidence of helpful blessings is the mistake of self-disrespect like the body of a successful waterway is the way of a retired heaven. Henricks has cut Laozi's 2 great sentences into 10 not so great slices of

What has not been discussed yet is the difference of the Received chapter One and the exavacated Mawangdui chapter One: wu ming wan wu zhi shi ye you ming wan wu zhi mu ye The grammatical ye characters do here mark subject noun clauses: wu ming (wan wu zhi shi) you ming (wan wu zhi mu) Rethorical questions were marked by reverting the subject and the predicate: (wan wu zhi shi) wu ming? (wan wu zhi mu) you ming? The four primary negatives bu, fu, wu, fei, were used to define the following character: bu ming = not entitling = ming is defined as a "subjective" verb or adjective fu ming = not named = ming is defined as an "objective" verb or adjective wu ming = not a title = ming is defined as a "subjective" noun fei ming = not a name = ming is defined as an "objective" noun Leading to this translation of the two Mawangdui version lines: The first of everything has not a title? The mother of everything has a title? The contradiction that Laozi point at in the Mawangdui version is in this "Da Yi Sheng Shui" line: Expentant and then someone First causes the self-made Mother of everything. That'll say, that "the First of everything" and "the Mother of everything" are two??

Henricks "not the way" is grammatical incorrect. "bu X" defines X as a verb or an adjective. "bu dao" means thus "not walking". "not walking" means "not natural". "zi ran" means "natural" but cannot have a preceeding negative due to grammar. I know, that I'm pedantic, and that Henricks isn't.

The Guodian chapter 55 All mouth Virtue's "big with child" likens "the reddish child" like "the stinger of the venomous scorpion isn't stung" and "the fierce substance of the seized bird isn't slapped". Bones weaken, muscles soften yet a grip solidifies a not yet carnal knowledge. The destination of the penis outraging semen and the destination of the not cackling agreement is the designation of all day long. An agreement means to agree to a meaning of common sense. A birth of an obvious advantage means to breathe a sigh of relief meaning a powerful being. Big with old is correct called not walking! Maybe the main subject of this chapter is, that what really counts isn't "yes, it's a boy!" but "yes, it's alive!"

I solved the mystery with a little help from a Dragon's Chi: The all mouth Virtue's " big with child" likens "a reddish child" like "the stinger of the venomous scorpion isn't stung" and "the fierce substance of the seized bird isn't slapped". That'll say: The size of scorpion's stinger is natural and not caused by a sting! The reddish of the morning sun is natural and not caused by a slap!

You are right, if you read a newspaper, but the ancient Shuo Wen dictionary says: 赤 = southwards direction colour By the way; what do scorpions mean to you chinese people? I know you eat them fried, but is there another symbolic than the good taste?

I steal "a reddish child" to improve the mystery of the first line: All mouth Virtue's "big with child" likens "a reddish child". "a reddish child" = a newborn baby is reddish (the natural aspect of the chapter) "a reddish child" = an early dawn is reddish (the Son of Heaven aspect of the chapter) A possible third aspect might be this "the Great One gives birth to water" line: Dao is also its character; Early Dawn is its name. And the Shuo Wen definition of the character xuan (mystery/dark) is: black with red Laozi used a standard formula in chapter One and many other chapters: A - B like C - D It works when there are four lines that read "as usual" make no sense: The all mouth Virtue's " big with child" likens "a reddish child" like "the stinger of the venomous scorpion isn't poisonous" and "the frightened substance of a seized bird isn't slapped".

Here's another reason why native english speaking people translate Dao De Jing so badly English does only have 1 negative "not" while classical chinese had primary 4 negative "not"s, bu, fu, wu, fei, which were used to define the related character; here are two examples: bu dao = not walking = dao is defined as a "subjective" verb or adjective fu dao = not passable = dao is defined as an "objective" verb or adjective wu dao = not a walk = dao is defined as a "subjective" noun fei dao = not a way = dao is defined as an "objective" noun bu ming = not entitling = ming is defined as a "subjective" verb or adjective fu ming = not named = ming is defined as an "objective" verb or adjective wu ming = not a title = ming is defined as a "subjective" noun fei ming = not a name = ming is defined as an "objective" noun Here's a third reason why native english speaking people translate Dao De Jing so badly The coverb ke does in classical chinese always define the related character as a verb; here are two examples: ke dao = maybe walking ke ming = maybe entitling

Do you not love mysteries

Discussion is not a must to me. That it doesn't make any sense to you is enough. So I've corrected my worse logical mistakes and arrived at: The Guodian chapter 55 All mouth Virtue's "big with child" likens "the Son of Heaven": The stinger of the venomous scorpion isn't poisonous. The seized bird and frightened animal isn't striked. The bones weaken, the muscles soften and the grip solidifies. The not yet knowing the union of female and male is the destination of the penis outraging semen. The designation of all day long is therefore the destination of the not cackling agreement. An agreement means to agree to a meaning of common sense. A birth of an obvious advantage means to breathe a sigh of relief meaning a powerful being. Big with old is correct called not walking! Da Yi Sheng Shui Expentant and then this begins by itself to become the Mother of everything. A lump of ability able to fill acts the envied being: the Union of everything. PS. I read "to breathe a sigh of relief meaning a powerful being" as meaning "yes, it's a boy!"

The Guodian chapter 55 All Mouth Virtue, the greatly one, is intimated to the golden son! The erectile tail and the fangs of a bee aren't poisonous? Seized birds and frightened animals aren't domesticated? The bones weaken, the muscles soften and the grip solidifies? Not yet knowing the union of female and male is the arrival of the penis outraging semen? To breathe one's last however not hoarse is to reach an agreement! An agreement means to agree to common knowledge meaning an obvious advantage! A birth means to breathe a sigh of relief meaning a powerful being! Large along with old is correct called not walking! The lines ending with "?" are sarcastic meant and the lines ending with "!" are not. I think that his main target are especially these lines in "the Great One gives birth to water" text: Expentant and then this begins by itself to become the Mother of everything. A lump of ability able to fill acts the envied being: the Union of everything. Heaven and Dao value what's completed of weakness and naiveness by benefitting what's giving birth. To appreciate the hard of stabbing the strong is like to profit the soft of assisting the weak. The highest low of east and south acts powerful. (The "golden/red/southern" son is nicknaming the Son of Heaven)

The character qi occurs once in the Guodian Dao De Jing; in the last part of chapter 55: To breathe one's last however not hoarse is to reach an agreement. An agreement means to agree to common knowledge meaning an obvious advantage. A birth means to breathe a sigh of relief meaning a powerful being. Large along with old is correct called not walking. Laozi seems to have had a more natural approach to qi than you suggest?

The question of the thread is "What is Light?" You have answered to "What is undivided Light?" I'm now trying to answer to "What is natural Light?" (natural = zi ran) Qi put in one single word is "a breath" when looking at its ancient chinese character. Zerostao connected Qi with spirit. "spirit" is one of two words defining human in Ta Yi Sheng Shui (the Great One generates water) and the other word is "insight" leading to the formulation of this, a little clumsy, formula: The natural Light is a natural choice to the natural insight of the natural walking beings. is like The natural Breath is a natural not-choice to the natural spirit of the natural walking beings.

Light = a choice (it's either 2 particles or a pair making a wave) Human = walking (on a pair of two legs having the choice) My definitions are single words; are you able to define qi as a single word? qi is in your explanation not light but connected with light. How? Is qi particles, waves or a choice? Or something fourth?

My thoughts are related to this passage of Zhuangzi chapter 33 (translation Nina Correa): Shen Tao said, "... A lump of earth doesn't lose Dao." The powerful and talented scholars would get together and laugh at him, saying: "The Dao of Shen Dao goes contrary to the behavior of a living person and is more suited for the conduct of a dead person." Light is only a choice to a human being, not to a lump of earth. That's the core of Laozi's teachings in my present reading of his book. But how is a "human being" defined? 2 legs or a pair of legs? A pair of two legs is double-wording and thus unnamable! His solution was to use not a name (a noun) but a title (a not-noun): walking (dao) Defining "light" and in chapter One "dark" is the same story, I presume?

Every bird sings its song and the sound of summary my postings: Lightparticles are 2 from one point of view according to Niels Bohr A lightwave is a pair from another point of view according to Niels Bohr Light itself, undivided light, is without time, energy or mass according to Vmarco Light itself, undivided light, is thus the choice particle or wave? Light is the choice! I suggest 'Tao Te Ching' chapter One as a primer: These 2 have same appearance and same meaning of different names This pair has same appearance and same meaning of different names Both translations preceeding the 'mystery sequence of chapter One' are legal, because the character 'liang' has two meanings: A pair 2 (the number 2 written to prevent fraud in official documents, because 2 normally written II is easily changed to I (1) or III (3) PS. That the light = a choice was not obvious to me before this thread!

Do you mean, that "evolved taoist's and buddhist's" are not "humans"? Why do you ask "What is Light?", when evolved you know the answer?

Niels Bohr, a dane like I, said: "That light is either particles or waves depending on the method used to define light" This corresponds to the definition of darkness in the ancient chinese Shuo Wen dictionary: "Darkness is black and red" Niels Bohr was knighted; his coat of arms hanging in the church of the castle Frederiksborg: