Procurator

oh the direction matters immensely things come from nothingness live for a while then get recycled back into nothingness. so the later maxim says " going in that direction ppl are borm, counter to it - immortals" u gotta know yr directions))

wagner is par for the course, nonsensical, he makes the same customary mistake of reading 者 as a person)) first line is describing how Dao operates, while second line gives the obvious but uncomprehended example 反者道之動；弱者道之用。 recycling is Dao's process, death is Dao's application 天下萬物生於有，有生於無 under Heaven all things are born into being, and from being born go into nothingness. simple really.

妙

Oh, its fairly simple, its merely a description of where Dao comes from and how it embodies, unfolds itself in the material world AND, (which is one and the same thing) in the human consiousness. Chpt 1. 體道 Embodiment of Dao 道可道，非常道。 There is a Great Dao that enables the individual daos of the material world, That Dao is not a commonplace dao 名可名，非常名。 There is a Logos that enables the individual names of the things in the human conciousness, that Logos is not a commonplace name 無名天地之始； In the process of the materialisation, the stage at which there is yet no Logos is “the beginning of Heaven and Earth” 有名萬物之母。 The subsequent stage at which there is already the Logos is“the womb of all things” 故常無欲，以觀其妙； If the mind is constantly without desires - thru that it will see Dao’s Mystery 常有欲，以觀其徼。 If the mind is constantly with desires - due to that it will see Dao’s outer fringe only. 此兩者，同出而異名，同謂之玄。玄之又玄，衆妙之門。 These two (the Beginng of Heaven and Earth AND the Womb of All Things) come from the same initial stage but get distingueshed from each other by the presence of Logos. Together they are called Darkness. Within the subsequent Darkness (The Womb) there is a previous Darkness (The Beginning), two of them together serve as entrance to the Dao’s Mystery (the very first stage).

what does that even mean? i dont understand your english. sounds a bit naif to me.

as per usual there is nothing about weapons in this para Legge, the first translator says nothing about weapons. 利器 this means talented officials not weapons.

you are getting close IMHO, but not quite,similarly to Ghidragon you guys still translate as if DDJ was written in a vacuum. it was not, it was written using a technical, well established language with (as is the case with all tech jargons common words having diff meaning) from everyday usage. the first sentence is a contraction of 道可道者，非常道也 http://ctext.org/pre-qin-and-han?searchu=%E5%8F%AF%E9%81%93%E8%80%85 meaning - 道underlying Great Dao 可that enables 道者 individual ways of conduct，is 非not 常 a commonplace 道 way of conduct也 all this technical usages can be attested by the texts from the link above.

correct. there is just one true method and its not for buying or selling, its "not on the market" into nothing if wrong practice. into true effect i true good question but yr assumption is wrong. the side door is not leading to Dao, it leads to a dead end, that is why.

i meant we can talk about something else besides CTQ

its gonna be a bestseller i am sure; we can change the subject too.

sure, the senior teacher is Mr. Dmitri A. Artemiev, we refer to him as DA, he is an academically trained sinologst with a degree in Chinese Studies. Naturally he is fluent in chinese, knows China inside out. He is an indoor student of the Single Yang patriarch. His contact details are available on the web page. not personal details, i never met him and frankly i am not in a hurry to. access to him is restricted, details are confidential.once i asked DA what is the teacher like and he said "he is around 70 now, when he is sitting next to young persons, he looks younger than any of them" . there are workshops with his participation but again the access is limited to senior students. yes there are. although i have translated large parts of that book from chinese, i dont know its exact title. everything that involves the patriarch's personal details in on need-to-know basis. its because there is none and i dont expect any over the next 10 years. there are no books or dvds or online video courses. probation period for becoming an indoor student is 1 year. teaching is personal and in class. fees are reasonable but mandatory. indoor students are expected to participate in trips to China and retreats at least twice a year. beguinners courses on martial arts, qigong and first stage of neidan are open for general public but further progress is for indoor students only.

this article talks about foundation, granted, the english is a bit awkward but nevertheless. http://all-dao.com/methods.html

interesting example, molto grazie, dottore. hey, i have just read today in Hudson's thesis that according to your "Early History of Zhou-yi CTQ" 金碧经 is regarded as a precursor to CTQ. is it available on the net? a precursor to such an early text is exciting!

yes there is. not just practice. results are the proof 证.

I will if i may. indeed in daoism the theory is just instruction for the practice, so they are inseparable parts of doctrine. And in that regard, there is indeed no "theory" vs practice dichotomy. however when we ask about theory vs practice what we really mean is empty, scholastic talk vs practical, proven results. and that dichotomy is very much present in daoism. the texts dont mince words here: 愚 foolishnes vs 证 proof.

well if those teachers have not achieved anything they will find the request impolite that is for sure. however if they can walk the talk they will prove it, without u even having to ask for it. it is a key point indeed.

well, Allan tried to prove that Liu's understanding of 方圆 in CTQ as "round and square" is correct since it is allegedly represents Heaven and Earth atributes derived from Yi-jing. To that end he pointed out that 方 comes from Kun section of Yi-Jing, which indeed contains that word. However, by that logic 圆 should have come from Qian section of Yi-jing. But since there is no 圆 in Qian, then this logic is incorrect. Yi-jing is not the source for this expression. that is it, just musing aloud, no issues.)

thank you very much in the name of those miscreants now we know whence the FANG. but whence the 圆 YUAN? Because search as you may it is not in QIAN, http://ctext.org/book-of-changes/qian?searchu=%E5%9C%86

umm..by lineage its usually meant the actual names of teachers. (just a note).

of course it does not

no, your teacher is being quite formal in this usage, Tongzi does specifically mean a virgin male 7. 童男 (子) (子兒) [tong2nan2]([zi3]), ([tzeeer0]), n., boy without sexual experience. http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/ what is your lineage? i did not find it on your page.

"one cun across in diameter". 寸 is measure of distance, a unit of length.

ah.. post-modernism. great, thanks.