ChiDragon

The script was used is very important. At the time, it had established a baseline and cut off the oral communication of what had been said before. At least we know where do we stand, at that time, with the TTC. For example, since the MWD-A was written down on silk to prevent from further contamination and confusion, it will lock in whatever was said in the past. Anything after that we can compare it with MWD-A. As with the MWD-B, we knew it was copied and revised from MWD-A during the Han Dynasty for sure. Furthermore, any version after both MWD-A and MWD-B had indicated that they are still holding the integrity of the fundamental concepts, even though, with a few minor alterations.

Let me look into that.....!!! PS.... I would buy that all other documents were written based on the Yi Jing(易經), but not from Zhuang Zi. PPS..... Instead of using the styles of the characters, let approach it with the writing style of Lao Zi. The way of his expression with words. Of course, one can say anyone can imitate his style of writing. However, it may be so but to make everything to be consistent with his thoughts from chapter to chapter and thought for thought might be difficult.

This is called 蒃書(seal style) which the MWD-A of the TTC was used. This 隸書(official style), originated in the Han Dynasty, which the MWD-B of the TTC was used. FYI....... There were 81 chapters in the MWD-A and MWD-B. Besides, Zhuang Zi was written in other styles than the previous two. Hence, both copies of the TTC could not and cannot be produced from the philosophy of Zhuang Zi(庄子).

I doubt that he had a thorough research in "It was said that people took his philosophy and put it into a book from whatever material they had from the man (or people) himself." Otherwise, he wouldn't have had made such generalization. IMO Even one who doesn't read the Classics would be able to come up with a conclusion, more precisely. Indeed, it can be determined based on the style of the characters that was used for each document.

oh.....yeah He is going to rewrite the Chinese history pretty soon.

Sorry for the belated response. It seems like there is a fallacy in the OP. I would like to clarify why people get light-headed when start learning Chi Kung from books without know the basic fundamental principle about breathing. Chi Kung is the ultimate method of breathing but one must know how to get there. The goal of Chi Kung is to train oneself to be able to do deep breathing constantly without being light-headed or any other symptoms. At the beginning of Chi Kung practice, some people have problem with breathing which cannot do AB right a way. However, they need to learn to breathe slowly and progressively deep down to the belly. For those who don't know, it is impossible for one to jump right into deep breathing without getting some kind of abnormal symptom like light head and high blood pressure. The light head was caused by a large amount of oxygen rushed into the brain all the sudden. Thus the brain gets more oxygen than it needs, that is why one gets light headed. The high blood pressure was caused by the poor circulation due to the abnormal breathing rhythm at the time.

Some people were making the assumption that some of the chapters of the TTC were written after Lao Zi's death. Actually, the Tao Te Ching was written way ahead of Zhuang Zi's time. Later, Zhuang Zi has cited the TTC with more elaborated explanations on the principles of Tao than Lao Zi did. Another words, Lao Zi defines Tao; and Zhuang Zi explains the principles of Tao.

No, I don't see any added value in the Concubine version(Fu Yi). In the Fu Yi version, both characters 盈 and 滿 were used. Also, Fu Yi used lots of phonetics which doesn't change the original meanings of the phrases. On some phrases, Fu Yi changed a few character which may or may not change the original meaning of the phrases. In Chapter 20, the original phrase: 如嬰兒之未孩(seems like an infant hasn't been laughed yet.) Fu Yi's version: 如嬰兒之未咳(seems like an infant hasn't been coughed yet.) From a scholar's point of view, the Fu Yi version seems has lots of errors.

IMO In the comparison of the versions of the TTC after the Han Dynasty was just merely a codex of MWD-B. I don't see anything was really authentic among them.

You just need to eat healthy foods like veges, non-fats like chicken and fish. Eat a mixture of nuts like almond, walnut, Brazil nut, cashew and hazelnut for snacks. Eat some peanuts but not too much. Practice Chi Kung daily or constantly is a must.

You want no age limit for Chi, then, you need practice Chi Kung like everybody else. The "Chi" you are talking about is the body energy which is to be constantly generated in your body. However, you must provide fuels for the body to generated it. For more details, pleas PM me. Thanks.

Plant some seeds in the soil and water it daily. You can also buy some plants in the pot and put them in the ground soil yourself.

No, if you masturbate and release of semen, then, your sperms will be released also. Otherwise, how would you get a woman pregnant? FYI After you release the sperms, your body will reproduce them in three days.

The MWD-A version was written in the Seal style with the character 徹(Che4) included. Therefore, it couldn't have been written after his reign. Besides, any other version after the Han Dynasty would have had been written in the Official style.

Most people weren't aware of the changes but they are still have the option to go back to the original characters.

What you talking about is all the aftermath of manifestation of Tao from Lao Zi's TTC. So, was Zhuang Zi.

What are the eight digits after 211680 and what is "My MCL password".....???

FYI The ban is only applies to the entire Han Dynasty. One dynasty had no jurisdiction over the next. Actually, Heshang Gong did not really rewrite the TTC. He only interpreted it differently for his own interest. He was emphasized in the importance of the cultivation for a good physical Body before ruling a country. Most his commentary was about the cultivation of one's body to preserve life. No one knew the name of Heshong Gong(河上公). 河上公 is only an description of him by saying that "a gentleman is living by the river".

The invisible Tao was existed before the vacancy of space. Heaven and Earth are the manifestation of Tao. In emptiness, there is no good nor evil.

I need to know the contents of the above journal and what had been said, in order, to comment.

It couldn't be, the character 徹(Che4) was already existed in both versions MWD-A and MWD-B. Btw The purpose of the time table is to keep the sequence of events. It had been proven that the MWD-B version was written in the Han Dynasty excluding the name of the first emperor(邦) but not the names of next thee emperors 盈, 恆, and 徹 after him(邦). Please read Post #26. Edited to add: The MWD-A version was written in the Seal style with the character 徹(Che4) included. Therefore, it couldn't have been written after his reign. Besides, any other version after the Han Dynasty would have had been written in the Official style.

Anyway, Heshang Gong(河上公), I think we can squeeze him into the BCE during the Han Dynasty. Time Table 4. 文帝– 劉恒 Liu2 heng2 180 – 157 BCE 5. 武帝- 劉徹 Liu2 Che4 156 - 087 BCE In the Time Table, we have a new comer: 武帝- 劉徹(Liu2 Che4). Let's look at Chapter 79 of Heshang Gong's version: 79 1. 和大怨， 2. 必有餘怨， 3. 安可以為善？ 4. 是以聖人執左契而不責於人。 5. 有德司契， 6. 無德司徹。 7. 天道無親，常與善人。 The sixth line contains the character 徹(Che4) which is an indication that Heshang Gong's version was already existed before 徹(Che4) becomes emperor. There are some documentaries had shown that Heshang Gong had given two sections of the TTC to 劉恒 (Liu2 heng2). 劉恒 (Liu2 heng2) was the emperor prior to 劉徹(Liu2 Che4). Hence, that would make Heshang Gong appear to be in the Han period.

He is a legendary figure and even more mysterious than Lao Zi. The period given above is later than some other sources. He could be moved back a bit into the BCE.

Now, since there was no date attached to Heshang Gong(河上公) and his version of TTC, then we have another mystery to be solved...!!!

Actually, 圍魏救趙 was something learned from the situation and added to the Art of War as a military strategy. During the period of the Warring States, it was a matter of survival, by using military strategy, rather than a balance of power.