ChiDragon

Yes, you're right. No body knows what (s)he was talking about. It is just like you said everybody just repeat what they'd read or told. There is no way one can tell when it is going normal or reverse. It is only in the imaginary.....

Ｉt is interesting to look at the fifth character at line 8, Chapter One, for both copies of MWD-A and MWD-B. MWD-A: 8. 同胃玄之有玄 MWD-B: 8. 同胃玄之又玄 有and 又 are homonyms. 有: to have 又: again; in addition to, even more MWD-A: 8. 同胃玄之有玄 8. Both considered to be profound and have profound MWD-B: 8. 同胃玄之又玄 8. Both considered to be profound and even more profound. By logic, it is obviously that line 8 of MWB-B is more correct.

Let's look at the last character in Line 6 of both copies for MWD-A and HSG: MWD-A: 6. 恆有欲也以觀其所噭 HSG: 6. 常有欲，以觀其徼。 These two characters 噭 and 徼 are homonym. 噭: yell; scream 徼: boundary MWD-A 6. ......觀其所噭 6.......observe its screams. HSG: 6. ......觀其徼。 6. ......observe its boundary. It is obvious that line 6 of HSG makes more sense. Thus the character in the MWD-A was a mistake.

A copy of MWD-A 206 – 195 BCE; 篆書(Seal style); Unearthed:1973 1. 道可道也非恆道也 2. 名可名也非恆名也 A copy of 河上公(Heshang Gong) 179 – 157 BCE 1. 道可道，非常道。 2. 名可名，非常名。 The HSG copy shows the comma and period where the character 也 is at in the MWD-A copy.

It is not if you breathe in deeply and slowly like I do all day long. If you know what the purpose for Chi Kung is, anyway, its purpose is to learn to breathe to clear your air passages in the respiratory system. As soon you have cleared all the air passages, then, you can breathe the same way as do in your practice. That was the main purpose to learn Chi Kung. It was not meant to be using the breathing method only during practice. It was meant to be do it all the time. Of course, you also need to do some small movements once awhile to keep you muscles and joints active.....

惠帝 – 劉恒 Liu2 heng2(180 – 157 BCE) The character 恆 was changed to 常 in the copies below because of the name of the ruler 劉恆(恒) in the Han Dynasty(漢朝). A copy of 河上公(Heshang Gong) 179 – 157 BCE 1. 道可道，非常道。 2. 名可名，非常名。 3. 無名，天地之始。 4. 有名，萬物之母。 5. 故常無欲，以觀其妙； 6. 常有欲，以觀其徼。 7. 此兩者，同出而異名， 8. 同謂之玄， 9. 玄之又玄， 10. 眾妙之門。 A copy of 王弼(Wang Bi) 226 – 249 CE 1. 道可道，非常道。 2. 名可名，非常名。 3. 無名天地之始。 4. 有名萬物之母。 5. 故常無欲以觀其妙。 6. 常有欲以觀其徼。 7. 此兩者同出而異名， 8. 同謂之玄。 9. 玄之又玄， 10.眾妙之門。 A copy of 傅奕(Fu Yi) 555 – 639 CE 1. 道可道，非常道。 2. 名可名，非常名。 3. 無名天地之始， 5. 有名萬物之母。 6. 故常無欲以觀其妙。 7. 常有欲以觀其徼。 8. 此兩者同出而異名。 9. 同謂之玄。 10.玄之又玄， 11.衆妙之門。 NOTE: Please keep in mind, I had specified these are various copies of the Tao Te Ching. They are not different versions as most people thought they were. There are many questionable items we have to consider to make corrections for the mistakes and errors made by the scholars in the past.

Various copies(not versions) of Chapter One: A copy of MWD-A 206 – 195 BCE; 篆書(Seal style); Unearthed:1973 1. 道可道也非恆道也 2. 名可名也非恆名也 3. 無名萬物之始也 4. 有名萬物之母也□ 5. 恆無欲也以觀其眇 6. 恆有欲也以觀其所噭 7. 兩者同出異名 8. 同胃玄之有玄 9. 眾眇之□ A copy of MWD-B 194 – 180 BCE; 隸書(Official Style); Unearthed:1973 1. 道可道也□□□□ 2. □□□□恆名也 3. 無名萬物之始也 4. 有名萬物之母也 5. 故恆無欲也□□□□ 6. 恆又欲也以觀亓所噭 7. 兩者同出異名 8. 同胃玄之又玄 9. 眾眇之門 In classic, the character 也 was an auxiliary character to act as a comma or a period. Indeed, there was no question about it; it was very obvious as a comma or period as shown in the later copies of the TTC. NOTE: Please keep in mind, I had specified these are various copies of the Tao Te Ching. They are not different versions as most people thought they were. There are many questionable items we have to consider to make corrections for the mistakes and errors made by the scholars in the past.

I agree with the former. However, I will not make an assumption as such in the latter. All the thoughts, ideas, commentaries were explicitly justified, by the author, beyond any reasonable doubt. The reason that the westerners did not get a hold of the book because it was all written in Chinese; and it is impossible to translate it into another language due to the complexity of the linguistic differences. @takaaki.... Welcome back. Thanks for the clarification and your modesty. Anyway, I knew what you meant and what dawei's intent was. It was just an extra step we took in communication but unnecessary.

The first ruler of the Han Dynasty was followed the principles of the Tao Te Ching, 無為而治(Rule with Wu Wei). Some of the characters were changed due to a tabu that the name of a ruler cannot be used in any document to honor him. 馬王堆-甲本(MWD-A) 206 – 195 BCE; 篆書(Seal style); Unearthed:1973 馬王堆-乙本[MWD-B] 194 – 180 BCE; 隸書(Official Style); Unearthed:1973 高祖 - 劉邦 Liu2 bang1 206 – 195 BCE 文帝 - 劉盈 Liu2 ying2 194 – 188 BCE 惠帝 - 劉恆 Liu2 heng2 180 – 157 BCE Therefore, all three of these characters 邦, 盈, 恆 were changed to 國, 傾, 常 respectively. As we can see in Chapter One, 恆(恒) was changed to 常. 1. The definition of the character 傾 is very limited. The change cannot be made in all area where the character for 盈. Thus some of the areas was left as is. Besides, the ruler, 劉盈, die at the age of seven. His mother, the queen, took over the throne. I guess people didn't care much about him then. 2. 馬王堆-甲本(MWD-A) 206 – 195 BCE; 篆書(Seal style); Unearthed:1973 This copy was written before the first ruler of the Han Dynasty, 劉邦, the character '邦' was used throughout the TTC. 3. 馬王堆-乙本[MWD-B] 194 – 180 BCE; 隸書(Official Style); Unearthed:1973 This copy was written after the first ruler of the Han Dynasty, 劉邦, the character '邦' was changed to '國' throughout the TTC.

FYI..... I gave a "Wu Wei" vote on this poll.

Yes, there is a such Taoist Shrine for westerners to be a Taoist priest. However, one has to pay a high price for the cultivation. "Are Westerners ever initiated into such teachings and do masters of such teachings still exist in mainland China today?" You probably see nothing but westerners in the Taoist shrines in China.

1. 道可道非, 常道。 2. 名可名非, 常名。 What is wrong with these phrases with the commas at those places. Let me justify for the benefit of the doubt. Linguistically, they are saying: 1. If Tao can be said "no", then, Tao is eternal. 2. If the name can be named "no", then, the name is eternal. Does that make any sense at all.....???

IMO You are doing fine. "But my energy should be sinking to my LDT" This is for a novice, when you had done that, it means that you have passed the beginner level. The advance level is able you to send your energy anywhere in your body as you please. "But I want to make sure that I'm not also just constantly, the whole time I'm standing, trying to sink my chi down into the ground every morning, if that's not what I'm supposed to be doing." It is correct, it will make your legs strong, stronger than before to keep you in balance by anchor yourself to the ground. Then, you will stay put on the ground against any external force that was placed upon you. Just keep in mind, the stronger your legs, the stronger resistance against any force that is pushing against your body.

Explain, please....!!!

1. 道可道非, 常道。 2. 名可名非, 常名。 If you think these two line make sense, then, you need to translate into English for me to see what do you mean and how do you mean. If you agree to do it scholarly, then, you must explain it yourself instead relying on others to do the justification for you. BTW I had specified that before, The Tao Te Ching is a piece pf stand alone document. Therefore, everything must be used within the Tao Te Ching for explanation. If you bring something from the outside of the TTC, then you are just bringing contaminants to the TTC. Unless it was really pertinent to the case. Otherwise, it was not very scholastic. PS.... No one need to ask for justification of anything. It is up to you to do the justification because it is your presentation. If you don't give a good reason to begin with, then no one is interested.

Yes, it was a clever way of LaoTze to introduce 無 and 有 by showing the duality for the different state of manifestation of Tao. Chapter One tells a lot if one can read it scholarly. "he complementing of yin and yang....一陰一陽之謂道 yin-yang-one-interaction" That was the hidden message in Chapter One for someone to grok it.

He is serious; he left, didn't he....???

SB..... Sorry, no such animal.

oh! dawei.... Based on your comments, it only reveals your level of comprehension. I'll repeat, it is a matter of comprehension. Now, we are getting to a point it is either you know it or you don't. There is no argument about it. If you don't see that there is no difference in sets One and Two, then, I don't really know what to tell you.

" But I know this is not what the native scholars had in mind. " Is that a fact....??? "You only claim proper chinese... but if this is ancient chinese without punctuation then we have to be careful to play a trump card of 'proper chinese'... and you didn't ask for what was their justification; only stated it is in error. This is not scholarly like. One should at least ask if there is any justification and then they can decide for themself..." Sorry, very poor reasoning. One must has the cultural experience and it takes more comprehension to grok all that. Sometimes, it hard to put it in words. Sorry, I'm being to harsh on you.....peace.

Set One 1. 道可道，非常道。 2. 名可名，非常名。 Set Two 1. 道,可道，非常道。 2. 名,可名，非常名。 Linguistically, the second set with the additional comma did not effect the logic of the first set. **************************************************************************************************** Received Version: The 名 in lines 3 ans 4 was used as a verb in the Received Version. 3. 無，名天地之始。 4. 有，名萬物之母。 Common Version: The 名 was compound with 無 and 有 to make it as part of the adjective. Thus 無名 and 有名 are adjectives in the Common Version. 3. 無名，天地之始。 4. 有名，萬物之母。 ***************************************************************************************************** This one is not acceptable as proper Chinese because it doesn't make sense. As a scholar in the comprehension of Chinese, I will have to disqualified you on this one. 1. 道可道非, 常道。 2. 名可名非, 常名。 Sorry, when it comes to any scholastic errors, I will have no mercy but to point them out....!!!

I thought line 7 was a good justification made by the native scholars. As a matter of fact, it was a consensus among the native knowledgeable scholars. I would like to hear the response from takaaki.....!!!

A. Sorry, I don't understand. B. How does line 2 tied to line 1 shown that there is continuity.....??? 1. 道可道，非常道。 2. 名可名，非常名。

Are you suggesting that "Wu Ming" and "You Ming" as "These two come from one origin but differ in name".....???

The original philosophy was intended for the killer to begin with. If the killer had followed the principles of Tao, then the events wouldn't have been taken place. BTW LaoTze's philosophy about Wu Wei was more concerned about the abusive action against the good other than the bad. There is a profound subtlety in his philosophy.