dawei

Don't forget the first part... to yourself

Anybody who uses FB for media coverage... forget it... whoever uses FB.... forget it...

Stop posting

A mind messed

May depend on whether potential an inward or outward focus ?

I've thought this at times... but it seems we're just still playing with the mind.. outward or inward. Why not just let go of mind ?

I completely agree.. but read your comments as stuck in what Sartre talks about... Now your talking my language Except I don't use most of the words you do... words and mind entangle one.

That was the existential Sartre's argument... to me, it mean it was futile to think about becoming anything; tomorrow is a different day. Haven't read him in a while but suddenly want to break out my cassette take series on existentialism. https://www.iep.utm.edu/sartre-ex/

That started like it was one big oyster in the sky... then my perspective shifted...

I think our point is very pointed... but for the software makers.

Answered above. already.

Sorry, I feel there is not an answer to my question. Can you attach a non-animated gif ? If yes, then you can attach a gif.

The software allows animated gifs... but someone created one that was incredibly irritating and complained about. So we turned off the ability to allow that. Are you saying you cannot even use a gif as an avatar? I will try to be a respectful as possible... but what, exactly, was wiggling ?

Yes, I've noticed that too... but don't agree with the next section comments on Chang vs Heng... It seems meaningless to press a point about Chang means undergarment when it was not the original word; although he admits Heng was in the silk versions he ignores explaining the taboo character issue that required it to be replace.

Dao as guide[d] is not a great surprise. But I think he may of used it due to the alchemy inference more than Hansen's idea that Dao IS a guide. Oh... you bolded Hansen's line. What can be guided would imply the ten thousand things and thus the manifest world... and therefore, not the formless Dao.

As KS points out below, Dao can translate to 'guide'. One reason I wanted to look at Roth's works was to see any influence or hint as to this translation. I didn't find anything regarding his use of guide. But I will mention Chad Hansen produced his A Daoist Theory of Chinese Thought about a decade later which caused quite an interest of Dao as a guide. Hansen translates the DDJ1:1 as: "To guide what can be guided is not constant guiding. " Exactly... I find the same reconciliation.

Being aligned and still is the core aspect. It seems many things can dwell thereafter.

Interpol recommended a ban... following orders

I actually like this... but would replace 'knowledge' with 'awareness' as I sense there is an inner growing going on beyond what we call knowledge.

From TT: 精 也 者 This essence [Jing] – 氣 之 精 者 也 Is essence [Jing] which produces qi 氣 道 乃 生 the qi ducts in the human body originate in jing 生 乃 思 once originating this qi turns into thinking 思 乃 知 thinking becomes knowledge 知 乃 止 矣 knowledge reaches its limit Qi is guided... and Qi ducts... are both highly novel and yet suspicious... That the same two characters can get completely translated across the map shows the challenge in this simple four character line. That's why i wanted to see the other uses of Qi-Dao.

I follow your idea but it seems not likely to me because of how Roth's Section 8 runs: I thought whether the "you" is supposed to be just a continuation of talking about the Sage... but it seems to me this is not the generative process to life [from seed] but talking about life itself. I also thought on the use of 'vitality' as that seems to explicitly tie Jing (essence) to vitality which I think tends to come later in Daoist thought. The chinese word here is Sheng (生) often used for birth or life. I find the Yellow Emperor's Classic of Medicine uses 精明 which seems to imply refined essence, why not use this? The character Sheng is a picture of growing/growth and there is room for vitality as a translation. My main thoughts: 1. Jing in previous lines seem to start this part as explaining life (lodging place for jing; jing is jing of Qi... Qi-Dao is life). And if Life was used before, then Life would seem logical to end with "life is lost". (See Linnell) But most of the translations side-step Sheng as Life and instead look at birth, flourish, generated and can avoid ending it about Life. 2. Too much knowledge (or knowing) doesn't seem logical that it would end one's life but that it could affect one's vitality seems more reasonable and later daoist focus is on health and vitality. Reid has likely a clever translation whereby he keeps Life (even at the expense of one’s life) which leaves room that one could be losing their vitality which in turn will cause eventually lose of life. If the implication here is about vitality then this could be one of the earliest pointers to Jing and vitality practices. BTW: I liked that you added the two lines to finish the section idea... Because I'm following Eno's break... so I went back to the first post and put them in each translation just to help clear and end this too.

Here is another work by Roth, Psychology and Self-Cultivation in Early taoistic Thought He talks about three Guanzi (Kuan Tzu) text Neiye, Xin Shu I, Xin Shu II, and the Huainanzi. Among the phrases the Neiye focuses on, he focuses mostly on Jing and Shen, and explains the compound that shows up in later text, Jing-Shen (numinous essence). https://www.academia.edu/5770208/Psychology_and_Self-Cultivation_in_Early_Taoistic_Thought Added: Just look here for all his available works: https://brown.academia.edu/HaroldRoth

He does state in that paper that he will use the word Numen for Spirit (Shen) but in his translation he seems to use Numinous.

I prefer how D. Reid translates the line: After knowledge, it stops. To imply the process [of awareness] comes to its end, not that the person applies some brakes.