Harmonious Emptiness

True, the question is really asking about the stage in the cycle. I think, though, as Walker pointed out, that the phase can be different for each individual and situation. In society as a whole, I guess it's in a fire phase, since it has gone through the majority of the growing pains and discoveries and is now seriously mainstream and vibrant. On the whole, in relation to humanity, I think it is primarily wood element in terms of how it functions as an organ of society, even though it's physical components might correspond to different elements.

Not sure where you're getting that from, as I see that the compound "以為" means "to believe," creating "not laugh, not sufficient to believe dao." However, if we assume the compound characters were actually 足+以 we get "so much so that, sufficient to" then we have 不笑不足以為道 didn't laugh, not sufficient to make a path of wisdom and virtue "sufficient to" here means the same in English as "sufficient reason/ sufficient cause" which, interestingly, goes to show how these words came from the same ideas and are used with the same use of synonym articles.

Though all translations may be admissible, the context would appear to dictate "wei" as meaning "make" here, rather than "be."

Well even chapter 30 doesn't say to never invade. It just says that if you have to, "bring it to conclusion" and be wary of foolish behavior afterwards. Otherwise, your efforts will fall out of harmony. I Ching chapter "After Completion" (water over fire) would be another reference for this. HE ME WE BE

Taoists call it keeping the yang within yin, consciousness/awareness in emptiness/thoughtlessness.

So, So consider [maybe], Man, so like...

I think in considering violence, the words DDJ Chapter 30 are of utmost importance: "One who assists the ruler of men by means of the way does not intimidate the empire by a show of arms. This is something which is liable to rebound. Where troops have encamped There will brambles grow; In the wake of a mighty army Bad harvests follow without fail. One who is good aims only at bringing his campaign to a conclusion and dare not thereby intimidate. Bring it to a conclusion but do not brag; Bring it to a conclusion but do not be arrogant; Bring it to a conclusion but only when there is no choice; Bring it to a conclusion but do not intimidate. ..." (-Lau trans.)

I'd say Wood. It spreads like roots. Currently it's healthy and growing, but if it gets old and dry these roots will seize everything around them. Being overly systematic is one influence of computers/technology and wood. I recommend Joel Seigneurs talks on 5 elements to get a good grasp on the nature of elements in this way.

Found Wilhelm's intro: http://www.iging.com/intro/introduc.htm

the national qigong association put out a free qi gong video [developed by Michael Winn, narrated by writer Solala Towler, and demonstrated with Michael Rinaldini (American Dragon Gate Lineage priest)]. It was made as a complete set, imo, to build, clarify, and absorb the three treasures, and is called 5 Treasures Qi Gong. The sequence promotes chi circulation and openness of the energy centers, including especially the heart in the middle of the sequence where you bring the universe into the heart and then share it back to the myriad things. It's a great feeling to be able to accept from the Universe and then freely give all away with an open heart. Remember, there's nothing to grab onto when energy's flowing, it just flows right through..

Syl, I'd recommend to read this response from I am, as it sums up my thoughts on what you said above:

Actually, this couldn't be correct for Wilhelm's line commentaries, though it likely is for the general character-commentaries. For example, see this from the "Heng/Duration" commentary: "Six at the beginning means: Seeking duration too hastily brings misfortune persistently. Nothing that would further. Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense Lao-tse says: "If we wish to compress something, we must first let it fully expand." He who demands too much at once is acting precipitately, and because he attempts too much, he ends by succeeding in nothing."

Read the rest of the chapter and read Chapter Three. The phrase needs to be looked at in its context. It's more about flaunting one's goods.

1152 – 1056 BC!

Does anyone know who Wilhelm was translating for the general chapters and the commentary for the lines? For example, for 15. Ch'ien/Modesty: Who originally wrote this commentary? Thanks btw, sent you a PM Rene..

I think this would need a 之 between the words to connect their meanings like this. I like the Guodian version here: 絕智棄便， Break from (do not be attached to) Sagliness, discard/throw away convenience 民利百倍。 And the people will profit a hundred fold 絕巧棄利， Do not be attached to cleverness, throw away profit 盜賊亡又。 Then bandits and theives will disappear 絕偽棄慮， Break from falseness, throw away worries 民復季子 And the people will attend to their familial duties (return to youngest brother). (the rest later..)

chi settling then rising on its own, orbiting the circle of yin and yang (falling, rising) which endures by being in the Dao of Dao, ever existing, De, the mysterious microcosm. {note: I'm not quoting so don't take this as authoritative.

If you haven't tried already.. putting left hand on dantien and right hand on chest while lying down and breath naturally while relaxing the chest so that only the left hand moves up and down. I suggest the Ocean Qi Breathing on this video: link Also do the warm up and holding dantien leading up to it. If you have time, the whole set is superb ime.

I think the World translation got it there: "World: Quit distinguishing the wise and their wisdom." it reflects Chapter Three: (Feng/English) Not exalting the gifted prevents quarreling. Not collecting treasures prevents stealing. Not seeing desirable things prevents confusion of the heart.

Mental formation

It really depends what you're after, imo. If you want to stop all desires for pleasure and are committed to this goal, then sure, food will be another pleasure to stop. But there's that saying "penny wise and pound foolish." If we're not really committing to ceasing all pleasure and living the life of a monk, then why deprive ourselves of enjoying what we do? Also, food is one of the great microcosms of Dao. Balance, harmony, energy, elements, nourishment, connectedness, wisdom, art.. these all take place in our relationship with food, making food a great venue to practice. (for the second post today) I think the wisdom of DDJ28 applies here: "know the abundant, conserve the moderate." So it's not every day that we should necessarily go all out on rich flavours and feasts, but it's good to know them from time to time as well.

Not being able to throw these things away results in attachment. "Know the abundant, but keep to the moderate. (Ch.28)" I don't think the idea is really to completely forsake all knowledge, but simply to have knowledge while being content without it. Not to be without, but beyond them.

I'm wondering now if 自均 might have meant essentially the same as zi ran, since zi ran basically means "as the self" and 自均 appears as "self-equal." I suppose all connotations amount to essentially the same idea, which is that all things, from the relation between heaven and earth, to the relation between people, will be harmonious when the powerful keep to The Way and do not administer undue interference.

Thanks for articulating Konchog.

May I suggest that, when mixing the order of thoughts, to use commas? This will aid, quite a bit, in read-ablity, and is especially useful when translating Chinese, which has different sentence structure than English (yes these two sentences are a bit of an example of doing this). So you mean: "How are the people, and not a single command, similar to self justice," right? Sounds like a very tricky riddle. I guess when the interrogative is taken out, the answer appears. Yes, it was logic that brought me to read it this way too, because 而 generally means "however" so it would make most sense out of all the words as "people are not commanded, and yet... equal." Taking this logic a bit further to show "and yet treat each other as equals." Thanks for your help CD.