Imbraţişarea lui Unu/Embracing the One 刨一 bào yi pao i de Dan Mirahorian Calea de centrare (能為 neng wei ?

Ce poate fi făcut ? What Can Be Done? Que peut-on faire? Saper agire- Cosa si può fare? Lo que es posible hacer ?) Indicaţi pentru acces la puterea mistică (玄德 xuan de) de cunoaştere directă şi de acţiune nemijlocită [Mintea iluminată penetrează totul, ştie şi înfăptuieşte totul, rămânând în repaus absolut]

Laozi Daodejing / Lao Tzu Tao Te Ching / Capitolul 10 in versiunea Wang Bi /Wang Pi folosind scrierea chineza cu caractere sigiliu(Seal Script) Zhuan wen 篆文 folosita in inscriptii(inscription script) in piatra, os si metal (vedeti:
http://en.wikipedia.org/wiki/Talk%3ASeal_script)

Cuprins/ Content / Contenu/ Inhalt/ Contenido /Contenuto
1.Text/Texte/ Texto/ Testo 2. Variante antice ale capitolului 10 al lui Lao Zi /Ancient Versions/ Les Versions Antiques /Antiguo Versiones /Alte Versionen/ Le Antiche Versioni 3. Traducerea convergenta a capitolului 10/Convergent translation of 10th chapter / Traduction convergent de 10e chapitre /Konvergente Übersetzung vom 10. Kapitel / Traducción convergente del capítulo 10 /Traduzione convergente del capitolo 10 4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si germana /Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés, Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco 5. Comentariu/Commentary/Commentaire /Kommentar/Comentario/Commento 6. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario 7. Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni 8. Bibliografie/ Bibliography Bibliography/ Bibliographie/ Bibliografía 9. Mod de prezentare al caracterelor din lb. chineza folosit in dictionar/Presentation mode used in this dictionnary/ Mode de présentation utilisé dans ce dictionnaire/ Presentation Mode oder Darstellungsform verwendet in diesem Wörterbuch:

1. Text/Texte/ Texto/ Testo TEXT IN LB. CHINEZA

TEXT TRANSLITERAT IN PINYIN

10.(第 十章)
載營魄抱一 , 能無離乎? hu1? 專氣致柔, 能嬰兒乎? hu1? 滌除玄覽, 能無疵乎? 愛民治國, 能無為乎? hu1? 天門開闔, 能為雌乎? hu1 ? 明白四達, 能無知乎. hu1. 生之畜之, 生而不有, you3, 為而不恃, 長而不宰, zai3, 是謂玄德.

(di4 shi2 zhang1 )
zai3 ying1 po4 bao4 yi1, neng2 wu2 li2 zhuan1 qi4 zhi4 rou2, neng2 ying1 er2 di chu2 xuan2 lan3, neng2 wu2 ci hu1 ? ai4 min2 zhi4 guo2, neng2 wu2 wei2 tian1 men2 kai1 he2, neng2 wei2 ci2 ming2 bai2 si4 da2, neng2 wu2 zhi1 sheng1 zhi1 chu4 zhi1, sheng1 er2 bu4 wei2 er2 bu4 shi4, chang2 er2 bu4 shi4 wei4 xuan2 de2.

章第十 –zhang1 di4 shi2 載 營 魄 抱 一, 能 無離乎? 專 氣 致 柔, zai4 ying2 po4 bao4 yi1, neng2 wu2 li2 hu1 ? zhuan1 qi4 zhi4 rou2

能 如 嬰 兒 乎? 滌 除 玄 覽, 能 無 疵 乎? neng2 ru2 ying1 er2 hu1 di2 chu2 xuan2 lan3 neng2 wu2 xi1 hu1 愛 民 治 國, 能 無 為 乎? 天 門 開 闔, ai4 min2 zhi4 guo2 neng2 wu2 wei2 hu1 tian1 men2 kai1 he2 能 無 雌 乎? 明 白 四達, 能 無 知 乎? neng2 wu2 ci2 hu1 ming2 bai2 si4 da2 neng2 wu2 zhi1 hu1 生 之 畜 之, 生 而不 有, 為而不 恃, sheng1 zhi1 chu4 zhi1 sheng1 er2 bu4 you3 wei2 er2 bu2 shi4 長 而不 宰, 是 謂 玄 德。 chang2 er2 bu4 zai3 shi4 wei4 xuan2 de2

2. VARIANTE ANTICE/ANCIENT VERSIONS/ LES VERSIONS ANTIQUES /ANTIGUO VERSIONES /ALTE VERSIONEN/ LE ANTICHE VERSIONI Textul in lb. chineza in versiunea lui Wang Bi (王弼 Wáng Bì) (226 – 249 e.n) : WB: 載營魄抱一,能無離乎﹖專氣致柔,能如嬰兒乎﹖滌除玄覽,能無疵乎﹖ 愛國治民, 能無為乎﹖天門開闔,能為雌乎﹖明白四達,能無知乎。 生之,畜之,生而不有;為而不恃;長而不宰,是謂玄德。 Textul in lb. chineza in versiunea lui Heshang Gong (河上公)(202157 i.e.n.):
Heshang Gong("Inteleptul de la malul apei") (河上公)(202-157 i.e.n.) este un mistic chinez care a dezgropat o copie a Dao De Jing datind din 579 i.e.n.,dar nu exista azi nici o dovada a existentei textului. Versiunea lui Heshang Gong a Dao De Jing a fost utilizata mai mult de eruditii care au vrut sa analizeze diferentele fata de textul versiunii Wang Bi cat si diferitele comentarii asupra textului/He shang Gong ("Riverside Sage") (202-157 BCE) is a mystical Chinese personage who is said to have unearthed a copy of the Dao De Jing dating to about 579 BCE, but there is no proof of that text's existence. Gong's version of the Dao De Jing has been used mostly by scholars who compared the few textual differences between it and the Wang Bi version, as well as their very different commentaries on the text.

HG: 載營魄,抱一,能無離乎,專氣致柔,能嬰兒。滌除玄覽,能無疵。愛民 治國, 能無為。天門開闔,能為雌。明白四達,能無知。生之、畜之。 生而不有,為而不恃,長而不宰,是謂玄德。 Textul in lb. chineza in versiunea Fu Yi (傅奕)(555 - 639 e.n.)
Versiunea lui Fu Yi (傅奕) dateaza din sec II i.e.n a fost gasita intr-un mormant din perioada dinastiei Han si a fost publicata de invatatul taoist Fu Yi (555-639 e.n) in 574 e.n; Fu Yi (555 - 639 CE) was a Daoist scholar and astrologer who compiled a text of the Dao De Ching called the Chiao-ting Gupen Laozi (Ancient Text of the Laozi Collated). Fu Yi claimed that his version was based on a text found in 487 CE at the excavation of the grave of one of Xiang Yu's (232 - 202 BCE) concubines in the town of Xuchou near the Grand Canal. If

that is true, then the text Fu Yi based his version on had to be dated prior to 202 BCE, since Yu's concubine wouldn't be afforded such an elaborate grave after Yu died.

Fu Yi: 載營魄。袌一,能無離乎,專氣致柔,能如嬰兒乎。滌除玄覽,能無疵 乎。 愛民治國,能無以知乎。天門開闔,能 爲 雌乎。明白四達,能無以 爲 乎。生之 畜之,生而不有, 爲 而不恃,長而不宰。是謂玄徳。 Mawangdui(馬王堆) 馬王堆 Mǎwángduī
Textele pe matase de la Mawangdui au fost descoperite intr-un mormant care dateaza din anul 168 i.e.n.. Ele includ doua copii aproape complete ale Laozi, la care ne referim ca Textul A (甲) si Textul B (乙), ambele inversand ordinea traditionala si pun partea despre Te inaintea partii despre Tao. Intemeindu-se pe stilurile caligrafice utilizate si pe regulile de interzicere a folosirii numelor imperiale expertii considera ca versiunile A si B pot fi datate, respectiv, in prima sia treia decada a secolului al II-lea i.e.n(Boltz 1993:284). Both Mawangdui texts (also referred to as the "Silk Laozi") were discovered in 1973 in a grave excavated in the town of Mawangdui (Hunan Province). The occupant of the grave was Li Ts'ang who died in 168 BCE. Texts A and B were written in different script styles of the period, and apparently by two different scribes. Many of the ancient characters are no longer in use today, and there are varying opinions as to which modern character should be used to represent the ancient ones. I've relied on Robert Henricks' opinions as to which characters to use for this chart. Since this chart is intended for the use of people who may not have access to dictionaries which include some of the most ancient Chinese characters, I've limited thecharacters listed here to those readily available (having the same or similar meanings), and which can be accessed in most Chinese dictionaries. http://www.taote-king.org/mawangdui-neu.htm

Mawangdui A [versiunea A] A:□□□□□□□□□□□□□能嬰兒乎 ∠脩除玄藍能毌疵乎愛 □□□□□□□□□□□□□□□□□□□□□□□□□生之畜之生而弗 □□□□□□□□德 Mawangdui B[versiunea B] B:戴營魄抱一能毌離乎專氣至柔能嬰兒乎脩除玄監能毌有疵乎愛民栝國能毌以 知乎天門啟闔能為雌乎明白四達能毌以知乎生之畜之生而弗有長而弗宰也是胃 玄德 Guodian(郭店)

Cea mai veche versiune cunoscuta a textului lui Laozi este scrisa pe fasii de bambus si a fost descoperita in 1993, intr-un mormant situat langa orasul Guodian (郭店) din Jingmen, Hubei, si este datat inainte de 300 i.e.n. Versiunea Guodian cuprinde 800 de fasii de bambus cu peste 13,000 caractere, din care 2,000 corespund cu Tao Te Ching, incluzand 14 versuri necunoscute anterior. Capitolul 33 nu exista in versiunea Guodian pe fasii de bambus / chapter 33 not available
In 1993 a tomb was uncovered in Guodian (Hubei Province) which contained some (but not all) of the chapters of the currently used Dao De Jing. Since this text was written on bamboo slips, it's also referred to as the Bamboo Slip Laozi. Historians have dated the tomb to the Third or Fourth Century BCE, being the oldest version of the Dao De Jing in existence today. Many of the characters used on the bamboo slips are so old that even the scholars debate which modern characters should be used to represent them. I've relied on both Henricks and other scholars at the Dartmouth Conference on the Guodian in my character

selection for this chart. For more extensive research on the Guodian characters, consult the book listed below written on the Dartmouth Conference. References used for Chinese characters: LAO TZU'S TAO TE CHING, Robert Henricks THE GUODIAN LAOZI (Proceedings of the International Conference, Dartmouth College, May 1998), Sarah Allen and Crispin Williams Photos of the actual bamboo slips

from the Guodian tomb can be found at: http://www.daoisopen.com/GuodianLaozi.html

Capitolul 10 nu exista in versiunea pe fasii de bambus descoperita la Guodian / Chapter 10 is not present in the bamboo slips version discoveded at Guodian/ Le chapitre 10 n'est pas présent dans la version sur les fiches lamelles de bambou découvertes à Guodian / Kapitel nicht vorhanden

Tabelul de mai jos prezinta in comparatie versiunile existente/
HeshangGon g 河上公 載 zai4 營 ying2 魄 po4 抱 bao4 一 yi1 能 neng2 無 wu2 離 li2 乎 hu1 專 zhuan1 氣 qi4 致 zhi4 柔 rou2, 能 neng2 嬰 ying1 兒 er2 乎 hu1 滌 di2 除 chu2 玄 xuan2 覽 lan3, 能 neng2 無 wu2 疵 ci1 愛 ai4 民 min2 治 zhi4 國 guo2, 能 neng2 無 wu2 為 wei2 乎 hu1? 天 tian1 門 men2 開 kai1 闔 he2, 能 neng2 為 wei2 Fu Yi 傅奕 載 zai4 營 ying2 魄 po4 抱 bao4 一 yi1 能 neng2 無 wu2 離 li2 乎 hu1 專 zhuan1 氣 qi4 致 zhi4 柔 rou2 能 neng2 如 ru2 嬰 ying1 兒 er2 乎 hu1 滌 di2 除 chu2 玄 xuan2 覽 lan3, 能 neng2 無 wu2 疵 ci1 乎 hu1 愛 ai4 民 min2 治 zhi4 國 guo2 能 neng2 無 wu2 以 yi3 知 zhi1 乎 hu1 天 tian1 門 men2 開 kai1 闔 he2 能 neng2 為 wei2 Mawangdui A 馬王堆 □ □ □ □ □ □ □ □ □ □ □ □ □ 能 neng2 嬰 ying1 兒 er2 乎 hu1 ∠ 脩 xiu1 除 chu2 玄 xuan2 藍 lan2 能 neng2 毌 wu2 疵 ci1 乎 hu1 愛 ai4 □ □ □ □ □ □ □ □ □ □ □ □ □ □ Mawangdui B 馬王堆 載 zai4 營 ying2 魄 po4 抱 bao4 一 yi1 能 neng2 無 wu2 離 li2 乎 hu1 專 zhuan1 氣 qi4 致 zhi4 柔 rou2 能 neng2 嬰 ying1 兒 er2 乎 hu1 脩 xiu1 除 chu2 玄 xuan2 藍 lan2 能 neng2 毌 wu2 有 you3 疵 ci1 乎 hu1 愛 ai4 民 min2 栝 gua1 國 guo2 能 neng2 毌 wu2 以 yi3 知 zhi1 乎 hu1 天 tian1 門 men2 啟 qi3 闔 he2 能 neng2 為 wei2

Wang Bi 王弼 載 zai4 營 ying2 魄 po4 抱 bao4 一 yi1 能 neng2 無 wu2 離 li2 乎 hu1 專 zhuan1 氣 qi4 致 zhi4 柔 rou2, 能 neng2 嬰 ying1 兒 er2 乎 hu1 滌 di2 除 chu2 玄 xuan2 覽 lan3, 能 neng2 無 wu2 疵 ci1 乎 hu1 愛 ai4 民 min2 治 zhi4 國 guo2, 能 neng2 無 wu2 為 wei2 乎 hu1? 天 tian1 門 men2 開 kai1 闔 he2, 能 neng2 為 wei2

Guodian 郭店 Capitolul 10 nu exista in versiunea pe fasii de bambus gasita la Guodian / chapter 10 is not present in the bamboo slips version discoveded at Guodian

雌 ci1 乎 hu1 明 ming2 白 bai2 四 si4 達 da2 能 neng2 無 wu2 知 zhi1 乎 hu1 生 sheng1 之 zhi1 畜 chu4 之 zhi1, 生 sheng1 而 er2 不 bu4 有 you3, 為 wei2 而 er2 不 bu4 恃 shi4, 長 zhang3 而 er2 不 bu4 宰 zai3, 是 shi4 謂 wei4 玄 xuan2 德 de2.

雌 ci1 明 ming2 白 bai2 四 si4 達 da2 能 neng2 無 wu2 知 zhi1 生 sheng1 之 zhi1 畜 chu4 之 zhi1, 生 sheng1 而 er2 不 bu4 有 you3, 為 wei2 而 er2 不 bu4 恃 shi4, 長 zhang3 而 er2 不 bu4 宰 zai3, 是 shi4 謂 wei4 玄 xuan2 德 de2.

雌 ci1 乎 hu1 明 ming2 白 bai2 四 si4 達 da2 能 neng2 無 wu2 以 yi3 知 zhi1 乎 hu1 生 sheng1 之 zhi1 畜 chu4 之 zhi1 生 sheng1 而 er2 不 bu4 有 you3 為 wei2 而 er2 不 bu4 恃 shi4 長 zhang3 而 er2 不 bu4 宰 zai3 是 shi4 謂 wei4 玄 xuan2 德 de2

□ □ □ □ □ □ □ □ □ □ □ 生 sheng1 之 zhi1 畜 chu4 之 zhi1 生 sheng1 而 er2 弗 fu2 □

雌 ci1 乎 hu1 明 ming2 白 bai2 四 si4 達 da2 能 neng2 毌 wu2 以以 yi3 知 zhi1 乎 hu1 生 sheng1 之 zhi1 畜 chu4 之 zhi1 生 sheng1 而 er2 弗 fu2 有 you3

□ □ □ □ □ □ □ 德 de2

長 zhang3 而 er2 弗 fu2 宰 zai3 也 ye3 是 shi4 胃 wei4 玄 xuan2 德 de2

TITLU/TITLE /TITRE /TITEL/ TÍTULO /TITOLO: Imbratisarea lui Unu/Embracing the One 刨一 bào yi pao i Calea de centrare (能為 neng wei ? Ce poate fi facut ? What Can Be Done? Que peut-on faire? Saper agire- Cosa si può fare? Lo que es posible hacer ?) Indicatii pentru acces la puterea mistică (玄德 xuan de) de cunoaştere directă şi de actiune nemijlocită [Mintea iluminată penetrează totul, ştie şi înfăptuieşte totul, rămânând în repaus absolut *] 10.1. 載營魄抱一, zāi yǐng1 bō 2 bào yī,

3. TRADUCEREA CONVERGENTA A CAPITOLULUI 10/CONVERGENT TRANSLATION OF 10TH CHAPTER / TRADUCTION CONVERGENT DE 10E CHAPITRE KONVERGENTE ÜBERSETZUNG VOM 10 KAPITEL / TRADUCCIÓN CONVERGENTE DEL CAPÍTULO 10 /TRADUZIONE CONVERGENTE DEL CAPITOLO 10

Pacifică agitaţia sufletului spiritual(營 yǐng1 魂 Hun; sufletul Cerului; animus; componenta Yang-masculină) şi a sufletului material (魄 Po2; sufletul trupului sau Pământului; anima; componenta Yin-feminină) şi fă-le să îmbrătişeze Unitatea(Tao) **/ Pacify the agitated spiritual (spirit, eternal soul; animus: 營 yǐng1 魂 Hun; Yang component) and material soul (animal soul; anima 魄 Po2; vitality Yin component ), and make them hold the One/ Fördere Geist und Seele, Fördere Geist und Seele, 10.2. 能無離乎?! néng wú lí hū?! Eşti tu capabil să ţii mintea in spirit si sufletul(vitalitatea) in corp, fără să le lasi să se separe şi să părăsească unitatea ? [dacă nu le permiti să se detaşeze pradă dorintelor, pasiunilor, atunci vei scăpa de boală şi de moarte]. /Can you hold the mind in the spirit and the vital soul in the body, to prevent their separation and never quit unity(if you avoid their separation due to desires and passions then it is possible to escape illness and dissolution)? /kannst du ohne innere Spaltung sein? 10.3. 專氣 致柔, zhuān qì zhì róu, Realizează absorbţia concentrativă prin predarea de sine odată cu suflul [supune-ţi şi interiorizează-ţi energia vitală şi retrage mintea in spirit, întoarce-te la circulaţia energetică embrionară] pană ajungi in profunzime la limita extremă a subtilităti [suflul să fie natural, suplu şi continuu]/Realize the concentrative absorbtion(mystic trance; samadhi) by surrendering/letting go of your breath until you achieve the utmost degree of subtleness(softness; tenderness)/ Bündele die Lebenskraft, erlange Geschmeidigkeit 10.4. 能嬰兒乎?! néng yīng ér hū?! Eşti tu capabil să intri in starea de a fi ca un nou născut ( poţi pe aceasta cale să "te naşti din nou" prin reintoarcere la funcţionarea prenatală a meridianelor extraordinare şi la respiraţia embrionară) ?/Can you be like a newborn child? /Kannst du wie ein neugeborenes Kind sein? 10.5. 滌除玄覽, dī chú xuán lǎn, Scoate afară(la lumină) vederea primordială [intoarce-te la vederea misterioasă, mistică sau profundă 玄覽 xuán lǎn; vederea directă, care apare atunci cand se revine la functionarea holografică; indepărtează vederea întunecată(umbrele) proiectiile de pe ecranul mental/oglinda mentală; mintea devine goală neclintită, calmă şi clară]|***/ Bring out(to the light) your primordial vision[your direct, inner, mystic or mysterious seeing; wash away your dark views(shadows)] /Spüle hinweg die finsteren Sichtweisen 10.6. 能無疵乎?! néng wú cī hū?! Eşti tu capabil să intri in starea de a fi fără pată (să devi transparent, clar ca un cristal, care transmite fără erori realitatea suport pe care este aşezat****)/can you be without blemish?/ kannst du ohne Makel sein? 10.7. 愛民治國, ài mín zhì guō, Iubeşte poporul şi guvernează ţara [atunci vei cunoaşte si vei guverna empatic propriul organism, care este la rândul său un

popor, alcătuit din miliarde de entităţi celulare *****, ca un roi de albine], /Loving the people, guiding the country / Liebe zum Volk, die Leitung des Landes 10.8. 能無知乎?! néng wú zhī 3 hū?! Eşti tu capabil să intri in starea de a face asta fără să apelezi la cunoaşterea mijlocită [ poti iubi si guverna fără a cunoaşte (wú zhī 無知 ) şi a acţiona (wú wéi 無為) ]. /can you do it without mere knowledge?/ vermagst du das ohne bloßes Wissen? 10.9. 天門 開闔, tiān mén kāi hé, (Atunci cand) laşi porţile batante [deschiderile energetice] ale Cerului să se deschidă şi să se închidă/****** When Heaven’s Gates open and close /Wenn die Himmelspforten sich öffnen und schließen 10.10. 能為雌乎?! néng wéi4 cí hū?! Eşti tu capabil sa intri in starea de a face asta fără a interveni [Păstrându-ţi pasivitatea, feminitatea, receptivitatea, atenţia imparţială; non-participarea; golul; vidul; absorbind totul în mod imparţial*******; poti să conştientizezi procesul respirator fără a-l modifica],/can you act in a female-passive way? /kannst du handeln auf weiblich-passive Art?/ 10.11. 明白四達, míng bái sì dá, (Atunci )realizezi mintea iluminată care înţelege şi penetrează totul [fără să utilizeze procesele minţii profane; ştie şi înfăptuieşte totul nemijlocit, rămânând în repaus absolut; mintea iluminată este ca si Tao omniprezentă, înrădăcinată în paradoxala "acţiune fără actiune" (Wei-Wu-Wei)],/A clear understanding, everything penetrating/Ein klares Verständnis gewinnen, das alles durchdringt 10.12. 能無知乎?! néng wú zhī hū?! Eşti tu capabil sa intri in starea de a realiza asta fără să apelezi la cunoaşterea mijlocită [無知 wú zhī fără să foloseşti mintea, simţirea, raţiunea şi memoria/învăţarea, ci doar ancorarea in prezenţa in acum şi aici ]./can you get that without mere knowledge?/ vermagst du das ohne Gelehrsamkeit? 10.13. 生之, 畜之, shēng zhī, chù zhī, Dă viaţă (infăptuirilor şi făpturilor) şi le ingrijeşte(le hrăneşte şi dezvoltă cu hrană spirituală),/Create something, care for it, /Erschaffe etwas, pflege es, 10.14. 生而不有, shēng ér bù yǒu, Le crează, dar fără să şi le însuşească (fără să posede ca un stăpân fructele acţiunilor sale), /creating, yet not possessing, /erschaffen, doch nicht besitzen(aceasta propozitie
10.14. apare si in capitolul 2 si 51)

10.15. 為而不恃, wéi ér bù shì, Acţionează dar fără să se bizuie pe aceste infaptuiri [ fără aşteptări şi expectatii, fără sperantă de răsplată, nu se încrede in infaptuiri si nu este afectat de succes ori esec; trăieşte în prezent-acum şi aici- iar nu în trecut(regrete) ori in viitor (expectaţii, dorinţe, speranţe, control, efecte, rezultate,

obţinerea de faimă, glorie, avere); este părăsită intemeierea pe sprijinul ilegitim reprezentat de viitor (controlul lumii efectelor, fructelor, infaptuirilor) pt a realiza ancorarea in prezentă(acum şi aici)],/doing, yet not dominating, handeln, /doch nicht beherrschen(aceasta propozitie apare si in capitolul 2 si 51) 10.16. 長而不宰, chāng ér bù zǎi, Şi permanent conduce [este lider al poporului, organismului], dar fără să-l comande[tiranizeze, constrângă, măcelărească; fără să se considere stăpân; favorizeaza armonia şi impiedica anarhia (maladia) fără să-l domine; guvernarea organismului social este un efect al revoluţiei interioare in autoguvernare], /conducting, yet not commanding / führen, doch nicht befehligen (aceasta
propozitie apare si in capitolul 51)

10.17. shì wèi xuán dé. 是謂玄德。 De aceea aceasta se numeşte Puterea interioară profundă [玄德 xuán dé desemnează puterea adâncă şi misterioasă sau Virtutea Mistică şi se referă la capacitatea de acţiune directă] /this is called "deep Inner Power". /das nennt man "tiefe Innere Kraft".
(aceasta propozitie apare si in capitolul 51)
Vedeti semnificatia tuturor caracterelor chineze din acest capitol in dictionarul de termeni/ See the dictionary at the end of this article for the significance of all the chinese characters in this chapter / Voir le dictionnaire mis à la fin de cet article pour la signification des caractères chinois de cette liste/ Vedi il dizionario alla fine di questo articolo per il significato di tutti i caratteri cinesi in questo capitolo/ Véase el diccionario al final de este artículo para todos los caracteres chinos dand esta lista / Sehen Sie das Wörterbuch am Ende dieses Artikels

Note:

1. 營[营] yǐng yíng ying2 (animus; suflet spiritual) joaca rolul de Hun (魂 hún hun roun): sufletul eteric (Animus); vedeti/see: dictionar The line "Can one be without straying?" refers to straying from the path of centered oneness. Some translations render "straying" as "separation" or "division," thus obscuring the original meaning and making the line more difficult to understand. Vedeti: Comentarii 2. 魄 bō po suflet fizic(anima; suflet animal muritor); vedeti/see: dictionar 3. In 10.8. 能無知乎?! néng wú zhī 3 hū?! uneori apare wú wéi 無為 (insa in Mǎwángduī B apare: 毌以知), adaugat probabil ulterior [ conform B. Kalinke 2, S. 21]; probabil ca in variata Wáng Bì era iniţial "fara eruditie" sau"fara învăţare" [Gerstner]. 4. In propozitia10.10. 能為雌乎?! néng wéi cí hū?! apare uneori 無 wú in loc de 為 wéi (chiar si la Ansgar Gerstner), dar acesta nu este "genul lui Lǎozĭ" ! 5. Propozitiile 10.14. si 10.15. apar si in capitolul 2 si 5; propozitiile 10.17. si 10.16. apar si in capitolul 51; * Cap 47: « Fără să treci pragul uşii se poti cunoaşte întreg universul» Vedeti: Comentarii ** vedeti Ben Shen Sufletele Entităţilor viscerale -Tipuri de energie mentala (manifestari psiho-emotionale) asociate viscerelor/elementelor /Les Ben Shen ou Cinq Ames Vegetatives/ Ben Shen: the Five Psychical-Emotional Phases http://www.scribd.com/doc/45238132/ Vedeti: Comentarii *** Vedeti Alegoria Pesterii lui Platon dezvaluita de Socrate in: O REALITATE SEPARATA/ A SEPARATE REALITY http://www.scribd.com/doc/27464855/

**** Patanjali se referă in YS 1.41 la cristalul perfect transparent [diamant;

maṇi(mani)(ममम)] si la cunoasterea purtătoare de adevăr (ṛtambharā; ritambhara) in YS 1.48, ca la un proces in care se realizează starea de diamant sau de supraconductie, prin punerea mintii in repaus(scăderea agitatiei mentale joacă un rol similar răcirii) . Vedeti: Comentarii Vedeti: Aforismele lui Patanjali/ Yoga Sutra of Patanjali/ Instructiuni de Aliniere de Dan Mirahorian http://www.scribd.com/doc/31059885/ http://www.scribd.com/doc/21570310 http://www.scribd.com/doc/25425558/ ***** Pentru traducătorii moderni de genul lui Wing-tsit Chan invocarea de către Lao Tzu a "iubirii poporului " şi a "guvernării statului" reprezintă un argument că acest capitol nu se referă la practica taoistă internă, ci la guvernarea organismului social. In realitatea Lao Tzu se referă la ambele tipuri de guvernare fiindcă organismul individual este in cele din urmă tot unul social, cu legi similare(intr-un univers holografic "tot ceea ce este sus este si jos"( Hermes Trismegistul). ; Tout ce qui est en haut et comme tout ce qui est en bas, le macrocosme ressemble au microcosme”( Hermés Trismégiste). Aceasta separare dintre guvernarea individuala si cea a organismului social nu exista in trecut. Exista relatarea ca preotul taoist Zhengyi Sima Chengzheng (647-735 e.n.) i-a spus imparatului Ruizong din dinastia Tang că un stat "este guvernat exact in acelasi fel in care este guvernat propriul corp, adică prin pacificare sau prin scăderea agitatiei create de pasiunile care il tulbură si prin intrarea firească in starea de repaus, care favorizeaza intrarea in armonie cu mediul văzut ca o realitate cuantică profundă internă si externă". Propozitia "in iubirea de oameni şi in guvernarea naţiunii" poate părea a fi adresata regilor şi împăraţilor, dar de fapt se adresează şi individului. Gândiţi-vă la un regat ca o metaforă pentru locul dvs. de ativitate si existentă, familie, cerc social, echipa sportiva, şi chiar imediata dvs. vecinătate, atunci utilitatea practică a acestei secţiuni devine clara./The line "In loving the people and ruling the nation" may seem to be directed at kings and emperors, but actually addresses the individual as well. Think of a kingdom as a metaphor for your workplace, family, social circle, sports team, and even your immediate surroundings, and the practical utility of this section becomes clear. De aceea cel ce se cunoaşte şi se guvernează pe sine poate cunoaşte si guverna intregul univers. Faptul că atunci cand au fost invitati la guvernare majoritatea maeştrilor taoisti au refuzat, poate să aibă o singură semnificatie în acord cu restul mesajului lui Lao Tzu: se pierde ancoarea in interior [Tao; vedeti cap.47] la un om implicat prea mult în problemele lumii, [fiindcă "acolo unde iti este comoaraprioritatea, acolo îti este si inima-atentia afectivă]. ****** Vedeti: Comentarii ******* Vedeti: Comentarii

4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si germana /Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés, Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco La voie vers la profondeur de la vie/ The way to the depth of life/ Der Weg zur Lebenstiefe Capitolul 10 Fraza 1/Chapter 10 Sentence 1 魂魄 Hun Po

10.1. 載營魄抱一 , zāi yǐng1 bō bào yī/ zai3 ying1 po4 bao4 yi1, 10.2. 能無離乎?! néng wú lí hū?! Ram Omul a primit un spirit inteligent[etern]. Păstrându-i unitatea, va scapa

de nimicire[va fi nemuritor], Hin-shun Pentru a-si pastra linistea sufletului, omul trebuie să respecte unitatea. Atunci in el nu se vor trezi dorintele. Для сохранения спокойствия души [человек] должен соблюдать единство. Тогда [в нем] не будут пробуждаться желания. Mirahorian Lasă-ti sufletul trupului(魄 Po; sufletul Pământului; componenta Yinfeminină) şi sufletul spiritului(魂 Hun; sufletul Cerului; componenta Yang-masculină) să îmbrătişeze liniştea(vidul) Unitătii(Tao)/ Eşti tu capabil sa intri in starea de a nu le lăsa să se separe şi să părăsească interiorul [să se detaşeze pradă dorintelor; atunci vei scapa de boală şi de moarte] Ad & Lomb Can you balance your life force And embrace the One Without separation? Attilio mantenere nell’uno spirito e corpo in modo che essi non si separino Bachofen Herrschaft des Geistes und Einklang der Kräfte bewahrt die Seele vor Zersplitterung. Domination of spirit and harmony of the forces preserving the soul from fragmentation. Domination de l'esprit et l'harmonie des forces en préservant l'âme de la fragmentation. Beck Can you embrace the One with your soul, and never depart from the Way? Blackney Can you govern your animal soul, hold to the One and never depart from it? Bruno a alma e o espírito num amplexo inseparável! Bynner Can you hold the door of your tent Wide to the firmament? Byrn Nurture the darkness of your soul until you become whole. Can you do this and not fail? Chalmers By husbanding the animal and spiritual souls and embracing unity, it is possible to prevent their separation. Chan Can you keep the spirit and embrace the One without departing from them? Chang Can you unify hun and p'o into one and not let them be divided? Chen Can one hold the soul in the body, hold the mind in the spirit, and keep them as one? Chen E.M. In bringing your spiritual (ying) and bodily (p'o) souls to embrace the One, Can you never depart (li) from it? ChengHong Command your body and soul to embrace the One, Can there be no separation? ChengLin When the spirit holds fast to the body, how can there be disunion! Chou Can you always keep your soul focused so that nothing can divert it from the Tao? Cleary Carrying vitality and consciousness, embracing them as one, can you keep from parting? Correa By being loaded down with trying to manage your base instincts yet embracing your unity with all things, will you be able to not depart from either of them? Crowley When soul (Neschamah) and body(Nephesch) are in the bond of love, they can be kept together. DerekLin In holding the soul and embracing oneness Can one be without straying?/ In holding to your inner essence and embracing the oneness of your being, can your mind avoid being distracted, and thus going astray? Duyvendak By clinging to the One with both your spiritual and physical souls, can you prevent them from becoming divorced? En te cramponnant avec ton âme spirituelle et ton âme corporelle à l’unité, peux-tu empêcher qu’elles se séparent ?

Edwin Eiichi

Carrying body and soul as well as embracing the One, Can you escape from the distinction? Evola Conservando l'Uno a che spirito e corpo si congiungano E più non si separino/ Il dominio dello spirito sui sensi - stabilendo il parallelismo di questi a quello - conduce all'indifferenza. Gauthier Who finds union of mind and heart will reach immortality. Gia-Fu&Eng Carrying body and soul and embracing the one, can you avoid separation?

Gib-Cheng Giles He who embraces unity of soul by subordinating animal instincts to reason will be

able to escape dissolution. Goddard During the daytime, our senses are kept busy in activities, but if we keep our minds concentrated, we will better preserve their potentialities

Golden

Gong Gorn-Old Gu Hansen Haven Henricks
leave?

distinguish?

Holding body and soul, embracing the one. Can anything escape? By conserving the natural and spiritual powers it is possible to escape dissolution. Body and soul are one, but can they avoid separation? In general: In mustering your vitalities, embracing in one, can you fail to Maintenir le corps et l'âme sensitive dans l'unité, pour qu'ils ne puissent se séparer; In nourishing the soul and embracing the one -can you do it without letting them

Hilmar Foster your spirit and soul, keep their unity – can you be so unsevered? Hinton Can you let your spirit embrace primal unity without drifting away? Ho Can you concentrate your mind and soul, and not lapse a minute? Huang C. In making your soul embrace one, can you keep it from departing? Huang Tao Donning the spirit and soul, and drawing them into oneness, can this come
apart?

Hwang

mantenere nell’uno spirito e corpo in modo che essi non si separino Can you keep the unity of the soul and the body without separating them? Rest your shining spirit and embrace the one. can you forever hold onto it? In accordance with the Tao eternal, embrace your body and mind in oneness without any diremption. Kiyoashi Can you coax your mind from wandering and keep to the original oneness? Kwok Can you nurture your souls by holding them in unity with the one? LaFargue When 'carrying your soul,' embracing the One Thing, can you be undivided? Larre Vos âmes spirituelles et charnelles S'embrassant dans l'Unité. Saurez-vous empêcher leur séparation Lau D. C. When carrying on your head your perplexed bodily soul, Can you embrace in your arms the One and not let go? [keep manage spirit embrace one can without separate ?] Lauer Accorder le corps et l'âme afin qu'ils voguent à l'unisson et ne se séparent pas. Legge When the intelligent and animal souls are held together in one embrace, they can be kept from separating. Li David Unite physically and mentally to embrace One. Can one be not separated from it? Lindauer In containing life-force and embracing oneness Is the ability to be absent from departing equal? Lin P.J. Keeping one's ying poh and embracing the one, can man not depart from it? LiouKiaKwai En faisant que ton âme spirituelle et ton âme corporelle embrassent l'unité, peux-tu ne jamais quitter ton unité? Lynn Stay where your earthbound soul is protected, and embrace integrity: can you do this with never a deviation? Mabry Being both body and spirit, can you embrace unity and not be fragmented? MacHovec Can you control your mind so that it never strays from the way of Tao? Ma Kou Peut-on par l’âme du corps Embrasser l’âme de l’esprit Et concevoir l’unité ? Mair While you cultivate the soul and embrace unity, can you keep them from separating? Matgioi [Les hommes] portent le corps et le sang comme une enveloppe; ils ne peuvent les abandonner. Maurer In maintaining the vital spirit, Can you hold to oneness And not come apart McCarroll While carrying your active life on your head can you embrace the quiet spirit in your arms, and not let go? McDonald A. Nurture the darkness of your soul until you become whole. Can you do this and not fail? B. Can you keep the unquiet physical-soul from straying, hold fast to the unity and middle, and never quit it? Merel Embracing the Way, you become embraced; Mitchell Can you coax your mind from its wandering and keep to the original oneness?

from leaving?

By clothing a good frame and embracing the holy one, cannot your soul be kept

Intoppa Jiyu Ren Kim Kimura

Moss Muller Muller

Pacifying the agitated material soul and holding to oneness: Are you able to avoid separation?

Ni Hua
mind?

Can you always embrace oneness without the slightest separation of body and

Nyssen Org

[Each individual] unifies in himself soul (aura) and vitality (physique), but are they always so inseparable? Parinetto Preserva l'Uno dimorando nelle due anime: sei capace di non farle separare? Pernía Que tu cuerpo y tu alma vital estén unidos en un abrazo sin separación. Qixuan How is it that you hold your soul and body together? Red Pine Can you hold fast your crescent soul and not let it wander Shrine of Wisdom By blending heart and mind in united singleness of purpose, it is possible to reach the Indivisible. Stanislas L'âme spirituelle doit commander à l'âme sensitive. Si l'homme conserve l'unité, elles pourront rester indissolubles. Star Hold fast to the Power of the One It will unify the body and merge it with the spirit Suzuki Who by unending discipline of the senses embraces unity cannot be disintegrated. Ta-Kao Can you keep the soul always concentrated from straying? Tan In maintaining congruity of the mind and body, can you prevent your attention from wandering? Tran Cong In keeping the spirit and the vital soul together, are you able to maintain their perfect harmony? Trottier In keeping the spirit and the vital soul together, Are you able to maintain their perfect blending? Waley Can you keep the unquiet physical-soul from straying, Hold fast to the Unity, and never quit it? Walker Can you marry your spirit and body to the oneness and never depart from it?

Wayism

In harmonizing your male and female [The original uses the Chinese words ‘hun’ and ‘po’ to indicate yang and yin] to embrace the One, can you coax your mind from its wandering and keep to the Way.

Wei Henry In harmonizing your hun and p'o to embrace the one, can you concentrate without
deviating?

Wieger

Keep your body and spermatic soul closely united, and ensure that they do not become separated. A. Faire que le corps, et l'âme spermatique, étroitement unis, ne se séparent pas. Wilhelm Kannst du deine Seele bilden, daß sie das Eine umfängt, ohne sich zu zerstreuen?/ Peux-tu former ton âme de façon qu'elle embrasse l'Un ?/Can you form your soul that embraces the One, without distraction?/¿Sabrías modelar tu alma para que abrace el Uno sin dispersarse? Wing R.L In managing your instincts and embracing oneness, can you be undivided? World Manifesting body, mind and spirit, can you stay centered in the oneness of Infinity? Wu John In keeping the spirit and the vital soul together, Are you able to maintain their perfect harmony? Wu Yi To keep the spirit and body embracing oneness, can you let them not be separate? Yang To devote your soul and body to the Tao, can you never leave it? Yutang In embracing the One with your soul, Can you never forsake the Tao?

Zhang Zi-chang

Can you keep your mind and your action consistent? By keeping the body and soul balanced, they can not be split.

Capitolul 10 Fraza 2/ Chapter 10 Sentence 2 10.3. 專氣 致柔, zhuān qì zhì róu, 10.4. 能嬰兒乎?! néng yīng ér hū?! Ram Va ajunge sa fie asemanator copilului. Hin-shun Daca-si va face spiritul blând, omul va incepe sa semene cu un nou

nascut. Если сделать дух мягким, человек станет подобен новорожденному. Mirahorian Concentrează-ti suflul [supune-ti şi interiorizează-ti energia vitală şi spiritul, întoarce-te la circulatia energetică embrionară] şi fă-le naturale[suflul să fie suplu şi continuu]/

Eşti tu capabil să intri in starea de a fi ca un nou născut(referire la intoarcerea la respiratia embrionara si la functionarea meridianelor extraordinare ) ? Ad & Lomb Can you control your breath Gently Like a baby? Attilio facendo circolare lieve il soffio vitale essere come un bambino appena nato Bachofen Seine Herzkräfte bewahrend, anpaßend sich fügend, wird der Mensch dem Kinde gleich. His heart forces preserving, adapt to mating, the man the child is the same.Son cœur forces de préserver, de s'adapter à l'accouplement, l'homme de l'enfant est le même. Beck Can you concentrate your vital force to achieve the gentleness of a newborn baby? Blackney Can you throttle your breath, down to the softness of breath in a child? Bruno regular o sopro maleável como no recém-nascido Bynner Can you, with the simple stature Of a child, breathing nature, Become, notwithstanding, A man? Byrn Can you focus your life-breath until you become supple as a newborn child? Chalmers By undivided attention to the passion-nature, and increasing tenderness, it is possible to be a little child. Chan Can you concentrate your vital force and achieve the highest degree of weakness like an infant? Chang Can you concentrate on your breathing to reach harmony and become as an innocent babe? Chen Can one concentrate the energy of life and keep it supple like a newborn child? Chen E.M. In concentrating your breath to attain softness, Can you be like an infant (ying erh)? ChengHong Concentrate your vital energy to achieve complete softness, Can you be like an infant? ChengLin When the vital force attains the utmost degree of pliancy, how can one fail to resemble a newborn

babe! Chou Cleary Correa

Can you regulate your breathing and be as soft and relaxed as a baby? Concentrating energy, making it supple, can you be like an infant? By focusing on the energy of your spirit until it becomes gentle, will you be able to be like an infant? Crowley By concentration on the breath(Prana) it is brought to perfect elasticity, and one becomes as a babe. DerekLin In concentrating the energy and reaching relaxation Can one be like an infant?/ In focusing on your ch'i (the "breath", or the living energy that courses through the body) and reaching a relaxed, softened state, can you identify with the purity of a newborn child? Duyvendak By concentrating your breath until you become soft, can you be like an infant? En concentrant ta respiration jusqu’à t’amollir, peux-tu devenir comme un nourrisson ?

Edwin Eiichi Evola

Attending fully and becoming supple, Can you be a Newborn baby? Far circolare (nel corpo) il soffio fresco e sottile Generando l'embrione./ L'educazione di sé, attraverso la massima di adattamento, conduce alla semplicita Gauthier Who mastershis passions and turns them to deeds of kindness, is greater than a King. Gia-Fu&Eng Attending fully and becoming supple, can you be as a newborn babe?

Gib-Cheng Giles Goddard
child.

He who strives his utmost after tenderness can become even as a little

Golden Gong Gorn-Old

If, in our practice of concentration, we preserve humility and tenderness and retain our natural breathing, we will become like a little child.

Cultivating Chee (Yen-Chee),and becoming supple, can be as a newborn. By restraining the passions and letting gentleness have its sway it is possible to continue as a child. Gu Though concentrating on breathing exercises to be supple, can you become as supple as a baby? Hansen In specializing in breath and consummating weakness, can you be a child? Haven contenir la force vitale et la rendre docile, afin de devenir comme le nouveau-né; Henricks In concentrating your breath and making it soft -can you [make it like that of] a child?

Hilmar

Bundle up your vital energy, reach utmost suppleness – can you be like a newborn child once again? Hinton Can you focus ch'i into such softness you're a newborn again? Ho Can you keep your breath soft and smooth, just as an infant would? Huang C. In concentrating your breath to make it utterly soft, can you do so as an infant does? Huang Tao Gathering in qi and making the body supple, is this not an infant? Hwang In concentrating the breath and making the body supple, can't you turn into a baby again? Intoppa facendo circolare lieve il soffio vitale essere come un bambino appena nato Jiyu Ren Can you concentrate the vital energy, keep the breath and achieve gentleness like an infant without any desires? Kim Concentrate your breath and attain the utmost softness. can you become a baby? Kimura Enliven your vital energy until it reaches the suppleness of a baby. Kiyoashi Can you let your body become supple as a newborn child's? Kwok Can you focus your ch'i - your energy and become as supple, as yielding as a baby? LaFargue When 'concentrating ch'i', bringing about Softness, can you be like an infant? Larre Concentrant vos souffles Atteignant au souple. Saurez-vous produire l'Enfançon Lau D. C. In concentrating your breath can you become as supple as a babe? Lauer Concentrer sa force vitale et la rendre docile comme celle du nouveau-né. Legge When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. Li David Channel energy toward tenderness. Can one emulate the infant? Lindauer In gently extending animus alone Is the ability to be as a newborn child equal? Lin P.J. Breathing intensely to induce softness, can man be like an infant? LiouKiaKwai En concentrant ton énergie et en atteignant à la souplesse, peux-tu devenir un nouveau-ne? Lynn Rely exclusively on your vital force, and become perfectly soft: can you play the infant? Mabry Being spiritually focused, can you become soft, like a newborn baby? Ma Kou Peut-on concentrer l’expir et l’inspir du souffle Et le rendre aussi souple que celui du bébé ? MacHovec Can you control your breathing so that it is soft and gentle like a new-born babe? Mair Focus your vital breath until it is supremely soft, can you be like a baby? Matgioi L'esprit se transmet [aux races] jusqu'à leur extrémité; il est tout pareil dans les enfants. Maurer In developing the vital senses, Can you be like an infant child? McCarroll While being fully focused on your vital breath can you make it soft like that of a newborn babe? McDonald A. Can you focus your life-breath until you become supple as a newborn child? B.Can you, when concentrating your breath, make it soft like that of an infant? Merel Breathing gently, you become newborn; Mitchell Can you let your body become supple as a newborn child's? Emilie Conrad-Da'Oud comments: "The young child is pure fluidity. It isn't aware of any separation, so all its movements are spontaneous and alive and whole and perfect. If an adult body becomes truly supple, though, there's a quality to its movement that the child's doesn't have, a texture of experience, a fourth dimension of time."

Moss Muller

an infant?

Focusing your energy on the release of tension: Can you be like

Muller Ni Hua

Focusing your energy on the release of tension: Can you be like an infant? Can you maintain undivided concentration until your vital force is as supple as a newborn baby's?

Nyssen Org

[Each individual] can exert to collect himself, in order to concentrate [totally] inwardly, but can he thus be as thoroughly unassuming (flexible) as an infant? Parinetto Pervieni all'estrema mollezza conservando il ch'i: sei capace d'essere un pargolo? Pernía Que el aliento vital te vuelva tierno y fresco como tierno y fresco es un niño recién nacido. Qixuan Is it like a quiet infant that you soften your breath?

Red Pine Can you make your breath as soft as a baby's Shrine of Wisdom (1924) By restraining the passions and letting gentleness have sway, it is possible to become as a little child. Stanislas S'il dompte sa force vitale et la rend extrêmement souple, il pourra être comme un
nouveau-né.

Star Suzuki child. Ta-Kao Tan

It will focus the life-force and make one supple as a newborn By concentrating his vitality and inducing tenderness he can become like a little Can you regulate the breath and become soft and pliant like an infant? Can you breathe naturally and relax your entire body until it becomes as supple

as an infant's?

Tran Cong

In gathering your vital energy to attain suppleness, are you able to play the role of a newborn babe? Trottier Breath gently and become newborn. Waley Can you, when concentrating your breath, Make it soft like that of a little child? Walker Can you ride your breath until your entire being is as supple as the body of an infant? Wayism In tenderly tuning your breath, can you become supple as a newborn babe? [Matthew 18:3 Unless you be converted, and become as little children, you shall not enter the Kingdom of Heaven] Wei Henry In attuning your breath to induce tenderness, can you become like a new-born babe? Wieger Apply yourself such that the air you breath in, converted into the aerial soul, animates this composite, and keeps it intact as in a new-born baby. B. S'appliquer à ce que l'air inspiré, converti en âme aérienne, anime ce composé, et le conserve intact comme l'enfant qui vient de naître. Wilhelm Kannst du deine Kraft einheitlich machen und die Weichheit erreichen, daß du wie ein Kindlein wirst?/ Peux-tu unifier ta force et parvenir au mol abandon du petit enfant ? Can you make your power to achieve uniform and the softness that you will like a little child?/ ¿Sabrías armonizar tu fuerza y ser flexible como un recién nacido? Wing R.L In focusing your influence, can you yield as a newborn child? World Fully manifesting and remaining flexible, can you experience all manifestations as a newborn baby? Wu John In gathering your vital energy to attain suppleness, Have you reached the state of a new-born babe? Wu Yi To concentrate the breath for attaining softness, can you be like an infant? Yang To focus your inner energy to the softest, can you be like a newborn? Yutang In controlling your vital force to achieve gentleness, Can you become like the new-born child? Zhang Can you be simple and sincere like a baby? Zi-chang By soft breathing and being tender, one can be innocent.

Capitolul 10 Fraza 3/ Chapter 10 Sentence 3 10.5. 滌除玄覽, dī chú xuán lǎn, 10.6. 能無疵乎?! néng wú cī hū?! Ram Liberându-si spiritul de cercetarea intelectuală, il va păstra sănătos. Hin-shun Daca contemplarea lui va deveni pura, el nu va gresi. Если его

созерцание становится чистым, то не будет заблуждений. Mirahorian Scoate afară vederea primordială [mătură vederea întunecată, umbrele si intoarce-te la vederea primordială, misterioasă, mistică sau profundă 玄覽 xuán lǎn; vederea directă, care apare atunci cand se revine la functionarea holografică si se "indepărtează proiectiile/umbrele de pe ecranul mental/oglinda mentală"; mintea devine goală neclintită, calmă şi clară]/Eşti tu capabil sa intri in starea de a fi fără pată (să devi clar ca un cristal, care transmite fără erori realitatea suport pe care este aşezat) Ad & Lomb Can you clarify Your dark vision Without blemish?

Attilio

ripulendo il proprio specchio interiore essere capace di rendere la visione immacolata Bachofen Ständig sich läuternd, immer tiefer schauend, geht er irrtumslos seinen Weg. Continuously purifying, the deeper vision, it is an infallible way./Constamment purification, à la recherche plus profonde, il est un chemin infaillible. Beck Can you cleanse and purify your mystic vision until it is clear? Blackney Can you purify your mystic vision and wash it until it is spotless? Bruno polir o espelho místico até ficar sem mácula!

Bynner Byrn Chalmers

While you cleanse your inner vision will you be found without fault? By putting away impurity from the hidden eye of the heart, it is possible to be without spot. Chan Can you clean and purify your profound insight so it will be spotless? Chang Can you clean the dark mirror within yourself and let nothing remain there? Chen Can one study everything and really know everything without making a mistake? Chen E.M. In cleansing your mirror (lan) of the dark(hsüan), Can you make it spotless? ChengHong Cleanse your thoughts and purify your insight, Can you be flawless? ChengLin When the mind is purified, how can there be blemishes! Chou Can you purify yourself and eliminate the hidden so that you are free of all blemish and error? Cleary Purifying hidden perception, can you make it flawless? Correa By eliminating the need to carefully examine every mystery you come upon, can you stop looking for flaws? Crowley By purifying oneself from Samadhi one becomes whole.(Here we see once more the doctrine of being without friction. Internal conflict leads to rupture. Again, one's Pranayama is to result perfect pliability and exact adjustment to one's environment. Finally, even Sammasamadhi is a defect, so long as it is an experience instead of a constant state. So long as there are two to become one, there are two) DerekLin In cleaning away the worldly view Can one be without imperfections? /In cleansing and getting rid of all the diversions of the materialistic panorama, can you be completely without any lingering attachments? Duyvendak By cleansing your secret mirror, can you make it without blemish? /En nettoyant ton miroir obscur, peux-tu le rendre sans tache ?

Edwin Eiichi Evola

Washing and cleansing the ultimate truth, Can you be without scar? Pulire lo specchio segreto escludendo ogni pensiero complicato A che la mente non ti logori. /L'estendimento del giudizio è purificazione e conduce all' eccellenza Gauthier Who cleanses and clears his soul becomes free of vice. Gia-Fu&Eng Washing and cleansing the primal vision, can you be without stain?

Gib-Cheng Giles Goddard
from faults.

If, in our practice of concentration, our minds retain their purity, we will be kept free

Golden Gong Gorn-Old Gu

Cleansing, then seeing with the primal vision, found no strain. By purging the mind of impurities it is possible to remain untainted. Though getting rid of your distracting thoughts for a deeper meditation, can you be devoid of blemish? Hansen In cleansing and voiding your profound mirror, can you be without flaw? Haven se purifier en s'abstenant de scruter les mystères, pour rester sain; Henricks In cultivating and cleaning your profound mirror - can you do it so that it has no blemish? Hilmar Dispel your dark thoughts – can you be immaculate once again? Hinton Can you polish the dark-enigma mirror to a clarity beyond stain? Ho Can you cleanse the eye of your mind, and keep it free from a speck of dust? Huang C. In cleaning and dusting the deep and remote mirror, can you make it spotless? Huang Tao Being clear-headed and eliminating any mystic vision, can even a speck exist? Hwang By taking the eyes' dirt and consulting scriptures, can't you become blemishless? Intoppa ripulendo il proprio specchio interiore essere capace di rendere la visione immacolata Jiyu Ren Can you cleanse and purify your profound insight without any flecks? Kim Clean your mysterious mirror. can you keep it free of blemish? Kimura Cleanse your mind to eliminate all unclarity.

Kiyoashi Kwok

Can you cleanse your inner vision until you see nothing but the light? Can you clear your mind of all its dross without throwing out the tao with it? Can you do it without self-interest so you shine like a diamond? LaFargue When 'cleansing and purifying the mysterious mirror,' can you be without blemish? Larre Pur de toute souillure Contemplant l'Originel Saurez-vous y voir les êtres comme ils sont Lau D. C. Can you polish your mysterious mirror and leave no blemish? Lauer Au-delà du réel, scruter le miroir poli par le regard de l'âme et se laisser aspirer par la lumineuse obscurité. Legge When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. Li David Cleanse the deep mirror within. Can one be without blemishes? Lindauer In cleansing and clearing insightful discernment Is the ability to be absent of flaws equal? Lin P.J. The mystic vision being pure and clean, can it be without flaw? LiouKia-Kwai En purifiant ta vision primordiale, peux-tu être sans tâche? Lynn Cleanse your vision into the mystery of things: can you make it spotless? Mabry Being clear in mind and vision, can you eliminate your flaws? Ma Kou Peut-on purifier le miroir secret Jusqu’à rendre le regard pur ? MacHovec Can you purify yourself so that you are perfect? Mair Cleanse the mirror of mysteries, can you make it free of blemish? Matgioi Il est, jusqu'au bout, obscur ou clair; et [le Ciel]ne l'éprouvera pas.

Maurer McCarroll McDonald

While cleaning your inner mirror can you leave it without blemish? A. While you cleanse your inner vision will you be found without fault? B.Strive after less tainted perfection, let it be aided by penetrating insight. So wipe and cleanse your vision of the mystery till all is without blur. Merel Clearing your mind, you become clear; Mitchell Can you cleanse your inner vision until you see nothing but the light?

Moss Muller Muller Ni Hua Nyssen Org

In purifying your insight: Can you un-obstruct it? Can you clarify your inner vision to be flawless?

When it comes to weeding out, as well as washing off, unsubstantiated faulty opinions, can an ordinary person comprehensively avoid being completely faultless? Parinetto Purificato e mondo abbi visione del mistero: sei capace d'esser senzapecca? Pernía Purifícate alejando de tí las visiones demasiado profundas, para no gastarte inútilmente. Qixuan Is it without any dust that you clear your mind as a metaphysical mirror? Red Pine Can you wipe your Dark Mirror free of dust Shrine of Wisdom (1924) By purging the mind of phantasy, it is possible to attain to clear vision. Stanislas S'il se délivre des lumières de l'intelligence, il pourra être exempt de toute infirmité (morale). Star It will cleanse the vision and reveal the world as flawless Suzuki By purifying, by cleansing and profound intuition he can be free from faults. Ta-Kao Can you clear and get rid of the unforeseen and be free from fault? Tan Can you clear all errant thoughts and maintain an immaculate mind? Tran Cong In washing and clearing the mysterious mirror, are you able to purify it of all dross? Trottier Clear your inner vision, and become clear. Waley Can you wipe and cleanse your vision of the Mystery till all is without blur? Walker Can you cleanse your inner vision until you see heaven in every direction? Wayism In polishing your mystic mirror, can you purify it to see nothing but the light?[ See Psalm 49:3 on this type of meditation]. Wei Henry In cleansing and purifying your mystic mirror, can you make it free from all stain? Wieger Withhold yourself from considerations which are too profound, in order not to wear yourself out. C. S'abstenir des considérations trop profondes, pour ne pas s'user. Wilhelm Kannst du dein geheimes Schauen so reinigen, daß es frei von Flecken wird? /Peux-tu purifier ta vision intime jusqu'à la rendre immaculée ?/Can you purify your secret vision so clean that it is free from stains?/¿Sabrías purificar tu visión interior para que quede libre de manchas?

Wing R.L World Wu John
dross?

In clearing your insight, can you become free of error? Can you maintain the Infinite vision of oneness by ignoring distinctions. In washing and cleaning your inner vision, Have you purified it of all To wash and clear the mysterious vision, can you eliminate all flaws? To remove your inner dust and see the Tao, can your mind be as clean as a mirror? In cleansing and purifying your Mystic vision, Can you strive after Can you view things without bias? By purifying the mind and broadening views, one can be free from errors.

Wu Yi Yang Yutang

perfection?

Zhang Zi-chang

Capitolul 10 Fraza 4/ Chapter 10 Sentence 4 10.7. 愛民治國, ài mín zhì guō, 10.8. 能無知乎?! néng wú zhī hū?! Ram Iubind poporul si urmărind permanent binele, va putea practica NonActiunea.

Hin-shun

Dragostea pentru popor si guvernarea tarii se infaptuiesc fara a filosofa. Любовь к народу и управление страной осуществляются без умствования. Mirahorian Iubeşte poporul şi guverneaza tara [atunci vei cunoaste si vei guverna empatic propriul organism, care este la rândul său un popor, alcătuit din miliarde de entităti celulare, ca un roi de albine],/ Eşti tu capabil să intri in starea de a face asta fără să apelezi la cunoaşterea mijlocita [ poti iubi si guverna fără a cunoaşte (wú zhī 無知 ) şi a actiona (wú wéi 無為) ]. / Ad & Lomb Can you love people And govern the country Without knowledge? Attilio amando e governando gli uomini poter praticare il non-agire Bachofen Wer liebend sein Volk führt, läßt es sich selbst ordnen. Those who love to lead his people, makes them arrange from themselves/without action Beck Can you love the people and govern the state without interfering? Blackney Can you love all your people, rule over the land without being known? Bruno amar a nação e reger o povo sem atuar! Bynner Can you continue befriending With no prejudice, no ban? Byrn Can you love people and lead them without forcing your will on them? Chalmers By loving the people, and so governing the nation, it is possible to be unknown. Chan Can you love the people and govern the state without knowledge (cunning)? Chang can you love the people and govern the state and do so without interference? Chen Can one govern the nation with all the right actions and really love the people? Can one always make a decision with the right mind? Chen E.M. In loving the people and governing the state, Can you practice non-action? ChengHong In loving your people and governing your state, Can you be without preconception? ChengLin When the ruler truly loves the people, how can he fail to accomplish things! Chou Can you love the people and govern the state by non-action? Cleary Loving the people, governing the nation, can you be uncontrived?

Conche Correa

By loving people as though you were administering to them, can you be able to not expect to understand them? Crowley In his dealing with individuals and with society, let him move without lust of result. DerekLin In loving the people and ruling the nation Can one be without manipulation? /In caring for the people and governing a nation, can you administer without resorting to manipulative tricks? Duyvendak In loving the people and ruling a state, can you be without action? /En aimant le peuple et en gouvernant l’État, peux-tu être sans action ?

Edwin Eiichi Evola

Caring of all people and ruling the country, Can you be in non-action? Nei rapporti con gli altri e reggendo lo Stato Seguire il non-agire./ Il sentimento di reciprocità a base della società ne porta l'autordinamento Gauthier Who governs in loveand justice is a benefactor even in mere contemplation. Gia-Fu&Eng Loving all men and ruling the country, can you be without cleverness?

Gib-Cheng

Giles Goddard If the perfect Sage truly loves his people and wishes to bring his state into peace and Golden Gong Gorn-Old Gu
action? order, he must practice wu-wei. Loving all men, rulers need no cleverness. By governing the people with love it is possible to remain unknown. If you are to love the people and govern a state, can you avoid taking active In loving the people and ordering the state, can you fail to know? aimer le peuple afin de pouvoir gouverner sans agir; In loving the people and giving life to the state -can you do it without using Can you love the people and guide the country without punditry? Can you make loving the people and ruling the nation nothing's own doing? Can you love your citizens and govern your country, selflessly and according to the

Hansen Haven Henricks Hilmar Hinton Ho
Tao?

knowledge?

Huang C. In loving the people and governing the state, can you practice nonaction? Huang Tao Loving the people and governing the country, is this not inactive? Hwang To love people and exercise government, can't this be kept from being publicly
known?

Intoppa Jiyu Ren Kim Kimura Kiyoashi Kwok LaFargue Larre
savoir

knowledge?

amando e governando gli uomini poter praticare il non-agire Can you love the people and govern the state without personal knowledge? Love the people and keep the state in peace. can you rule through no-action? Love your people and lead your community without unbalanced action. Can you love people and lead them without imposing your will? Can you love the people of your nation without being pulled into action? When 'loving the people and caring for the kingdom,' can you be without Epargnant votre peuple En conduisant l'Etat Saurez-vous le garder éloigné du

Lau D. C. Lauer Legge

Can you love the people and govern the state without resorting to action? Ménager le peuple sans intervenir. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? Li David Love the populace in governance. Can one practice laissez-faire? Lindauer In fondness for people, governing a nation Is the ability to be absent of action equal? Lin P.J. Loving the people and governing the state, can man be without action? LiouKiaKwai En aimant le peuple et en gouvernant l'État, peux-tu ne pas agir? Lynn Cherish the people and govern the state: can you do this without intelligence? Mabry Loving all people and leading them well, can you do this without imposing your will? Ma Kou Peut-on gouverner l’Etat et veiller sur le peuple Par la pratique du non-agir ? MacHovec Can you love all the people, rule them, and remain unknown? Mair Love the people and enliven the state, can you do so without cunning? Matgioi [Le ciel] aime toutes choses, et commande à tous [les hommes]. Mais ils n'agissent pas tous. Maurer In loving the people and ruling the state, Can you hold to nothing-knowing? McCarroll While loving the people and ruling the country can you dispense with cleverness? McDonald A. Can you love people and lead them without forcing your will on them? B.Can you love the people and rule the land, yet remain unknown? Merel Nurturing your children, you become impartial; Mitchell Can you love people and lead them without imposing your will?

Moss Muller

manipulation?

Loving the people and ruling the state: Can you avoid overCan you love your people and serve your state with no self-exaltation?

Ni Hua Nyssen Org

When it comes to looking after people and governing a state, would an ordinary person carry out the principle of non-interference [steadfastly that he can resist the temptation of tampering with the natural course]? Parinetto Governa il regno amando il popolo: sei capace di non aver sapienza?

Pernía Amando a los demás, gobernando a tu pueblo, aprende la sabiduría de la no acción. Qixuan Is it without willful actions that you love and take care of your country and people? Red Pine Can you love people and lead them without imposing your will? can you

serve and govern without effort Shrine of Wisdom By loving people with inner service, it is possible to remain unknown. Stanislas S'il chérit le peuple et procure la paix au royaume, il pourra pratiquer le non-agir. Star As you love the people and rule the state can you be free of self-interest? Suzuki Who loves the people when administering the country will practise nonassertion. Ta-Kao Can you love the people and govern the state by non-action? Tan Can you rule benevolently by adhering to nonaction? Tran Cong In loving your people and governing your state, are you able to do nothing? Trottier In loving your people and governing your state, Are you able to be impartial? Waley Can you love the people and rule the land, Yet remain unknown? Walker Can you love the people and govern them without conniving and manipulating? Wayism In loving and leading the people, can you do it without imposing your will? Can you deal with the most vital matters by letting events take their course? [On non-interference see also ch 2, 3, 29, 37, 38, 47, 48, 57, 64] Wei Henry In loving the people and ruling the state, can you practice non-interference? Wieger As for love of the people and anxiety for the state, limit yourself to nonaction. D. En fait d'amour du peuple et de sollicitude pour l'état, se borner à ne pas agir. Wilhelm Kannst du die Menschen lieben und den Staat lenken, daß du ohne Wissen bleibst?/ Peux-tu aimer les hommes et gouverner l'État, tout en restant dénué de savoir ?/ Can you love people and govern the state and remain without knowledge?/¿Sabrías amar a los hombres y gobernar el estado sin acumular conocimiento? Wing R.L In loving people and leading the organization, can you take no action? World Remaining centered in oneness and leading others, can you avoid manifesting arrogance? Wu John In loving your people and governing your state, Are you able to dispense with cleverness? Wu Yi To love the people and govern the state, can you be without knowledge? Yang To love your people and govern your country, can you practice wuwei? Yutang In loving the people and governing the kingdom, Can you rule without interference? Zhang Can you govern without imposing your will? Zi-chang By loving the people and serving the country, one should not interfere.

Capitolul 10 Fraza 5/ Chapter 10 Sentence 5 10.9. 天門 開闔, tiān mén kāi hé, 10.10. 能為雌乎?! néng wéi4 cí hū?! Ram Portile Cerului se deschid si se inchid; la fel si Inteleptul infăptuieste

potrivit imprejurărilor si rămâne in repaus. Hin-shun Portile lumii se deschid si se inchid, dacă păstrăm linistea. Врата мира открываются и закрываются при соблюдении спокойствия. Mirahorian (Atunci cand) laşi portile batante [deschiderile energetice] ale Cerului să se deschidă şi să se închidă/ Eşti tu capabil sa intri in starea de a face asta fără a interveni [Păstrându-ti pasivitatea, feminitatea, receptivitatea, atentia impartială; nonparticiparea; golul; vidul; absorbind totul în mod impartial; poti să conştientizezi procesul respirator fără a-l modifica],/ Ad & Lomb Can you open and close The gate of heaven Without clinging to earth? Attilio aprendosi e chiudendosi le porte del cielo essere passivo come femmina Bachofen In Zeiten des Glücks und in Zeiten des Unglücks umhegt er es mütterlich.In times of happiness and in times of tragedy He guards it motherly. En ces temps de bonheur et à l'époque de la tragédie il garde maternelle. In vremuri de fericire şi în vremuri de tragedie el pazeste in mod matern. Beck Can you play the role of the female in opening and closing the doors of heaven? Blackney Can you be like a female, and passively open and shut heaven's gates? Bruno no vaivém da porta do céu atuar qual mãe-pássaro! Bynner Can you, mating with heaven, Serve as the female part? Byrn When Heaven gives and takes away can you be content with the outcome?

Chalmers In opening and shutting the heavenly doors (mouth, nostrils, etc.) it is possible to have Chan

no creaking. Can you play the role of the female in the opening and closing of the gates of Heaven? Chang Can you enter and leave the realm of non-being and let these actions take place by themselves? Chen Can one empty the mind and fill it Chen E.M. In opening and closing heaven's gate(t'ien men), Can you be the female(tz'u)? ChengHong In opening and closing the gate of Heaven, Can you behave like a female? ChengLin When the sensual organs are properly used, how can one fail to have strength! Chou Can you open and close the gates of nature as a woman can? Cleary As the gate of heaven opens and closes, can you be impassive? Correa By letting your spiritual gateway open and close, can you act with femininity? Crowley In the management of his breath, let him be like the mother-bird.(i.e., brooding like the Spirit, quiet, without effort.) DerekLin In the heavenly gate's opening and closing Can one hold to the feminine principle?/ When the gateway to the soul opens, the mind is in motion; when it closes, the mind at rest. In the opening and closing of this gateway, can you grasp the yin principle of serenity and quietude? Duyvendak In opening and closing the natural gates, can you be like a hen? /En ouvrant et fermant les portes naturelles, peux-tu être une poule ?

Edwin Eiichi Evola

As the gate of heaven opens and closes, Can you act a female? L'instabilità (mutevolezza) della sorte (l'aprirsi e chiudersi della Porta del Cielo) Valga a sviluppare la ricettività dell'anima (= la virtù del femminile)/ L'instabilità della sorte forma la recettività dello spirito Gauthier He is fearlessshould even the heavens come down. Gia-Fu&Eng Opening and closing the gates of heaven, can you play the role of woman? enlightenment thenceforth we shall be free from lust and greed.

Gib-Cheng Goddard If in our practice of concentration our heavenly eye is suddenly opened and we gain Golden Gong Opening and closing the gate of heaven, cannot go without female. Gorn-Old By continual use of the Gates of Heaven it is possible to preserve them from rust. Gu When the door of heaven opens or closes, can you remain inactive as a female? Hansen In opening and closing the heavenly channel, can you fail to be female? Haven que les Portes du Ciel s'ouvrent ou se ferment, pouvoir être comme la femelle; Henricks In opening and closing the gates of heaven – can you play the part of the female? Hilmar When Heaven’s Gate opens and closes - can you act in a female-passive way? Hinton Can you be female opening and closing heaven's gate? Ho If you were asked to guard the gate of heaven, would you be totally impartial? Huang C. In opening and closing the heavenly gate, can you play the feminine? Huang Tao Opening and closing the gate of heaven, is this not the female? Hwang Cannot your mouths, eyes, and ears, the gate of heaven remain soft when opening

and closing as females usually do? Intoppa aprendosi e chiudendosi le porte del cielo essere passivo come femmina Jiyu Ren Can you recoil to take the feminine position in the course of nature's opposition and change? Kim As the gate of heaven opens and closes, can you play the female part? Kimura Be receptive as a gentle female in the rhythmic intercourse of the kosmos. Kiyoashi Can you deal with the most vital matters by letting events take their course? Kwok Can you turn yourself around and let her rise up over you? LaFargue When 'the Doors of Heaven open and shut,' can you remain Feminine? Larre Devant la Porte du Ciel Qui s'ouvre et se referme Saurez-vous éloigner la femelle Lau D. C. Are you capable of keeping to the role of the female? Lauer Rester serein, comme la femme, lorsque s'ouvrent et se referment les portes de l'existence. Legge In the opening and shutting of his gates of heaven, cannot he do so as a female bird? Li David Open and close the cosmic portal. Can one assume the feminine role? Lindauer In opening and closing the gate of heavens Is the ability to be absent of femaleness equal? Lin P.J. Opening and closing the gate of heaven, can it not be the female?

LiouKia-Kwai En ouvrant et en fermant les portes du ciel, peux-tu jouer le rôle
féminin?

Lynn Mabry

The gateway of heaven, whether it is to be open or shut: can you play the female? When Heaven gives and takes away, can you be content to just let things come or go? Ma Kou Lorsque les portes du vide (portes du ciel, invisibles, par où entrent et sortent les existences) S’ouvrent et se ferment Sait-on demeurer passif telle la femme ? MacHovec And do so without interference? Mair Open and close the gate of heaven, can you play the part of the female? Matgioi La porte du ciel s'ouvre et se ferme : [le ciel] alors les éprouve. Maurer In opening and closing heaven's gate, Can you act like a mother bird? McCarroll While opening and closing the gates of heaven can you be like a mother bird? McDonald A. When Heaven gives and takes away can you be content with the outcome?B.Can you in opening and shutting the heavenly gates, ever play the feminine part? Merel Opening your heart, you become accepted; Mitchell Can you deal with the most vital matters by letting events take their course?

Moss Muller Ni Hua

In opening and closing the gate of Heaven: Can you be the female? As life's gate opens and closes in the performance of birth and death, can you maintain the receptive, feminine principle when yin and yang are changing?

Nyssen Org

When the portal of heaven (passage which leads directly to truth) opens and closes, would an ordinary person be as sensitive (perceptive) and unassuming (objective) as females? Parinetto All'aprirsi e al chiudersi della porta del Cielo sei capace d'esserfemmina? Pernía ¿Puedes abrir y cerrar las puertas del cielo como una mujer? Qixuan Is it without any dark corner that you sense what is happening in the world? Red Pine Can you be the female at Heaven's Gate Shrine of Wisdom (1924) By going in and out of the Gates of Heaven, it is possible to become as the Mother-bird. ("The Mother-Bird is Fenghwang, the Phoenix Bird of mystical Resurrection.") Stanislas S'il laisse les portes du ciel s'ouvrir et se fermer, il pourra être comme la femelle (c'est-à-dire rester au repos). Star As the gates of Heaven open and close can you remain steadfast as the mother bird who sits on her nest? Suzuki Opening and closing the gates of heaven, he will be like a mother-bird; Ta-Kao Can you open and shut the gates of nature like a female? Tan In watching everything evolve and change, are you able to maintain quietude (a typical female trait)? Tran Cong In the opening and shutting of heaven's gate, are you able to play the feminine part? Trottier In opening and shutting of heaven's gate(your heart), you become accepted. Waley Can you in opening and shutting the heavenly gates play always the female part? Walker Can you bear heaven's children in all that you do and are? Wayism Can you practice non-interference? When the Gate of Heaven opens and closes, can you play the part of the Female? Wei Henry When the heavenly gate opens and closes, can you play the part of the female? Wieger Let the gates of heaven open and close, without wishing to do something, without interfering. E. Laisser les portes du ciel s'ouvrir et se fermer, sans vouloir produire soi-même, sans s'ingérer. Wilhelm Kannst du, wenn des Himmels Pfosten sich öffnen und schließen, wie eine Henne sein?/ Peux-tu, lorsque s'ouvrent et se ferment les Portes du Ciel, rester passif comme la femelle ?/Can you be like a hen when the gates of the heavens open and close ? ¿Sabrías ser como una gallina cuando las puertas del Cielo se abren y se cierran ? Wing R.L In opening and closing the gateway to nature, can you not weaken? World Entering and exiting the gates of manifestations, can you harmonize with Infinity? Wu John In the opening and shutting of heaven's gate, Are you able to play the feminine part? Wu Yi To open and close the heavenly gates, can you be the female? Yang To control your desires, can you be as humble as a female? Yutang In opening and shutting the Gate of Heaven, Can you play the part of the Female?

Zhang Zi-chang

Can you be moderate in daily business? If one's mind is indecisive, one should make it inactive.

Capitolul 10 Fraza 6/ Chapter 10 Sentence 6 10.11. 明白四達, míng bái sì dá, 10.12. 能無知乎?! néng wú zhī hū?! Ram Scăldat in lumină, el va putea părea nestiutor . Hin-shun Cunoasterea acestui adevăr face posibilă nonactiunea. Знание этой

истины делает возможным недеяние. Mirahorian (Atunci )realizezi mintea iluminată care întelege şi penetrează totul [fără să utilizeze procesele mintii profane; ştie şi înfăptuieşte totul nemijlocit, rămânând în repaus absolut; mintea iluminată este ca si Tao omniprezentă, înrădăcinată în paradoxala "actiune fără actiune" (Wei-Wu-Wei)],/ Eşti tu capabil sa intri in starea de a realiza asta fără să apelezi la cunoaşterea mijlocită [無知 wú zhī fără să foloseşti mintea, simtirea, ratiunea şi memoria/învătarea, ci doar ancorarea in prezenta in acum si aici ]./ Ad & Lomb Can you brighten The four directions Without action? Attilio comprendendo ogni cosa nelle quattro direzioni rinunciare alla conoscenza Bachofen Wer sich um echte Einsicht müht, bedarf keines Wissens/ Cine caută adevărata revelatie, nu are nevoie de cunoştinţe/ Who strives for real insight, doesn’t need knowledge /Qui aspire à une réelle revelation, n'a pas besoin de connaissances. Beck: Can you understand all and penetrate all without using the mind? Blackney Can you keep clear in your mind the four quarters of earth and not interfere? Bruno ser iluminado nos quatro quadrantes sem ter saber! Bynner Can your learned head take leaven From the wisdom in your heart? Byrn When you understand all things can you step back from your own understanding? Chalmers One may be bright and transparent on all sides, and yet be unknown. Chan Can you understand all and penetrate all without taking any action? Chang Can the clear illumination radiate to all directions without your having knowledge of it? Chen The brightness of wisdom and learn to step back from this knowledge? Chen E.M. In being enlightened (ming) and comprehending all, Can you do it without knowledge? ChengHong In comprehending and penetrating the truth, Can you be mindful of taking no action against Tao? ChengLin When the intellectual faculties are properly employed, how can one fail to have understanding! Chou Can you be enlightened and aware and penetrate to the depths of everything, without knowledge? Cleary As understanding reaches everywhere, can you be innocent?

Conche Correa

By seeing clearly in every direction you might travel, can you still realize that you know very little? Crowley Let his intelligence(Binah) comprehend every quarter; but let his knowledge(Daath) cease.(He must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or even like ocean absorbing rivers) DerekLin In understanding clearly all directions Can one be without intellectuality?/ In approaching a true understanding that reaches out in all directions and encompasses all corners of the world, can you let go of the false knowledge gained through rationalization and intellectual sophistry? Duyvendak In penetrating the four quarters with your intelligence, can you be without knowledge? /En comprenant tout ce qui t’entoure, peux-tu te passer de connaissance ?

Edwin Eiichi Evola

Having Insight and opening to all things, Can you be ignorant? Con la visione essenziale che abbraccia ogni aspetto (le «quattro dimensioni») Eliminare il sapere (discorsivo) (=sembrare ignorante)./ La visione che penetra le cose porta all'inutilità del sapere [discorsivo].

Gauthier
wisdom.

Who has insight in the depths of Times,may have not knowledge, yet supreme

Gia-Fu&Eng Understanding and being open to all things, are you able to do nothing? Gib-Cheng Giles If a man is clear-headed and intelligent, can he be without knowledge? Goddard If we attain transcendental intelligence, our minds penetrating into every corner and into
everything, then our minds will lose their self-consciousness.

Golden Gong Gorn-Old Gu

Understanding all things, can you still do nothing? By transparency on all sides it is possible to remain unrecognized When your power of perception penetrates every corner, are you capable of knowing nothing? Hansen In discerning all within the four directions, can you fail to deem-act? Haven étant inondé de lumière de tous cotés, pouvoir être ignorant; Henricks In understanding all within the four reaches -can you do it without using knowledge? Hilmar Can you get a clear and comprehensive understanding without punditry? Hinton Can you fathom earth's four distances with radiant wisdom and know nothing? Ho Can you understand the four dimensions of the universe, and be free from selfguided reasoning? Huang C. In keeping clear-sighted and all-perceptive, can you refrain from using craft? Huang Tao Comprehending the four corners of the world, is this not knowledge? Hwang When you understand the truth and fully discern them, do you not depend on acting without the intent to control fate? Intoppa comprendendo ogni cosa nelle quattro direzioni rinunciare alla conoscenza Jiyu Ren Can you perceive all and comprehend all without taking any action? Kim As bright light reaches all four directions, can you remain unknowing? Kimura Remain in the state of not-knowing while achieving knowledge in all fields. Kiyoashi Can you step back from your own mind and thus understand all things? Kwok The world spans out in four directions - and can you be as embracing? LaFargue When 'Clarity and bareness penetrate everywhere,' can you remain not doing? Larre Candeur illumination A l'efficace universelle Saurez-vous vous tenir au non agir Lau D. C. When your discernment penetrates the four quarters are you capable of not knowing anything? Lauer Garder son ignorance et voir les choses dans leur lumière. Legge While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? Li David Discern and deliberate. Can one be ignorant? Lindauer In seeing clearly all four reaches Is the ability to be absent from knowledge equal? Lin P.J. Discerning and understanding the four corners, can man do so without knowledge? Liou Kia-Kwai En comprenant tout ce qui se trouve entre les quatre coins du monde, peux-tu te passer de toute connaissance? Lynn Your bright understanding casts its light over the four quarters: can you stay free of conscious effort? Mabry And even when you understand all things, can you simply allow yourself to be? Ma Kou Pénétrer les quatre directions Sans en rien savoir ? MacHovec Can you play the same role always? Mair Reach out with clarity in all directions, can you refrain from action? Matgioi S'il voient clair des quatre côtés, pourtant ils ne distinguent pas encore. Maurer While seeing clearly in the four directions, Can you hold to nothing-doing? McCarroll While penetrating the four quarters with your insight can you remain simple? McDonald: A. When you understand all things can you step back from your own understanding? B.Can your mind penetrate every corner of the land, but you yourself never interfere? Can you renounce the grosser mind for comprehending all inside knowledge? Merel Accepting the world, you embrace the Way. Mitchell Can you step back from you own mind and thus understand all things?

Moss Muller

In illuminating the whole universe: Can you be free of rationality?

Muller Ni Hua Nyssen Org

After achieving the crystal clear mind, can you remain detached and innocent?

If a person's knowledge is encyclopedic and comprehensive, would he still maintain his modesty and recognize that he still has a great deal more to learn [about the boundless world of knowledge]? Parinetto Luminoso e comprensivo penetra ovunque: sei capace di non agire? Pernía Conociéndolo todo, procede como si nada supieras. Qixuan Is it without misguiding knowledge that you understand the whole world? Red Pine Can you light up the world without knowledge Shrine of Wisdom By pure transparency in all directions it is possible to know and yet remain unknown. Stanislas Si ses lumières pénètrent en tous lieux, il pourra paraître ignorant. Star As your wisdom reaches he four corners of the world can you keep the innocence of a beginner?

Suzuki bright, and white, and penetrating the four quarters, he will be unsophisticated. Ta-Kao Can you become enlightened and penetrate everywhere without
knowledge? nothing?

Tan Can you learn intuitively rather than analytically? Tran Cong Enlightened and seeing far into all directions, can you at the same time know Trottier
Enlightened and seeing far into all directions, Can you at the same time remain not involved and not interfere? Waley Can your mind penetrate every corner of the land, But you yourself never interfere? Walker Can you give the wisdom of your heart precedence over the learning of your head? Wayism: Can you step back from your own mind and thus understand all things? When your light shines forth, can you ignore it with equanimity? Wei Henry When your light shines forth in all directions, can you ignore it with perfect equanimity? Wieger Know all, be informed on everything, and for all that remain indifferent, as if you knew nothing. F. Tout savoir, être informé de tout, et pourtant rester indifférent comme si on ne savait rien. Wilhelm Kannst du mit deiner inneren Klarheit und Reinheit alles durchdringen, ohne des Handelns zu bedürfen?/ Peux-tu tout pénétrer de ta clarté et de ta pureté intérieures sans avoir besoin d'agir ?/Can you penetrate/permeate everything with your inner clarity and purity without need for action?/¿Sabrías penetrarlo todo con tu claridad y pureza interior sin recurrir a la acción? Wing R.L In seeing clearly in all directions, can you be without knowledge? World Realizing your oneness with Infinity, can you flow in harmony with It by indifferently allowing things to come and go? Wu John Enlightened and seeing far into all directions, Can you at the same time remain detached and non-active? Wu Yi To understand all things in the four directions, can you be in non-action? Yang To understand everything, can you stay without knowledge? Yutang In comprehending all knowledge, Can you renounce the mind? Zhang Can you keep open mind when learning? Zi-chang By thoroughly understanding all angles, one can discard dogmatism.

Capitolul 10 Fraza 7/ Chapter 10 Sentence 7 10.13. 生之, 畜之, shēng zhī, chù zhī, 10.14. 生而不有, shēng ér bù yǒu, 10.15. wéi ér bù shì, 為而不恃, 10.16. chāng ér bù zǎi, 長而不宰, 10.17. shì wèi5 xuán dé. 是謂玄德。 Ram El creează toate fiintele si le hrăneste. Le creează si nu se poartă cu

ele ca un stăpân. Face bine fără speranta răsplatei. Domneste asupra poporului fără să-l guverneze. Aceasta este virtutea adanca. Hin-shun A naşte fiintele şi a le educa, a crea şi a nu poseda ceea ce a fost creat, a făuri şi a nu folosi ceea ce s-a făurit, atunci cand eşti mai mare printre ceilalti, să nu te socotesti stapânitor-Toate acestea sunt cel mai adânc Te(de). Рождать [существа]

и воспитывать [их], создавать и не обладать [тем, что создано], творить и не воспользоваться [тем, что сделано], будучи старшим среди других, не считать себя властелином все это называется глубочайшим дэ. Mirahorian Dă viată (infăptuirilor şi făpturilor) şi le ingrijeste(le hrăneşte si dezvoltă cu hrana spirituală),/ Le crează, dar fără să şi le însusească (fără să posede ca un stăpân fructele actiunilor sale), Actionează dar fără să se bizuie pe aceste infaptuiri [ fără aşteptări şi expectatii, fără sperantă de răsplată, nu se încrede in infaptuiri si nu este afectat de succes ori esec; trăieşte în prezent-acum şi aici- iar nu în trecut(regrete) ori in viitor (expectatii, dorinte, sperante, control, efecte, rezultate, obtinerea de faimă, glorie, avere); este părăsită intemeierea pe sprijinul ilegitim reprezentat de viitor (controlul lumii efectelor, fructelor, infaptuirilor) pt a realiza ancorarea in prezentă(acum şi aici)],/ Şi permanent conduce [este lider al poporului, organismului], dar fără să-l comande[tiranizeze, constrângă, măcelărească; fără să se considere stăpân; favorizeaza armonia şi impiedica anarhia (maladia) fără să-l domine; guvernarea organismului social este un efect al revolutiei interioare in autoguvernare],/ De aceea aceasta se numeşte Puterea interioară profundă [玄德 xuán dé desemneaza puterea adâncă şi misterioasă sau Virtutea Mistică şi se referă la capacitatea de actiune directă] / Ad & Lomb Give birth and cultivate. Give birth and do not possess. Act without dependence. Excel but do not rule. This is called the dark Te. Attilio produrre e lasciar crescere; produrre e non appropriarsi; far crescere senza dominare questa è la via misteriosa Bachofen 69. Hegen und pflegen, 70. Werte schaffen und nichts behalten, 71. wirken und der Werke nicht achten, 72. führen und doch nicht herrschen: Das erstrebt der Zielwille unseres Lebens. 69 donner la vie, l'entretenir, 70 Créer de la valeur et non gardé, 71 produire mais ne pas s’approprier, , 72 diriger sans dominer: L'effort de la volonté de notre objectif de vie.. 69 Generating and nourishing 70 Creating value and not kept, 71 produce and not appropriate, 72 lead but not dominate: the striving of the will of our life goal. 69 genereaza si intretine, 70 Creaza valoare dar nu o ţine, 71 produce fara sa-şi insuseasca, 72 guverneaza, dar nu domina: lupta vointei pt scopul vietii noastre. Beck To give birth and to nourish, to give birth without taking possession, to act without obligation, to lead without dominating - this is mystical power. Blackney Quicken them, feed them; Quicken but do not possess them. Act and be independent; Be the chief but never the lord: This describes the mystic virtue. Bruno gerar e criar, gerar sem possuir, atuar sem depender, presidir sem controlar; isto diz-se virtude mística Bynner If you can bear issue and nourish its growing. If you can guide without claim or strife, If you can stay in the lead of men without their knowing, You are at the core of life. Byrn Giving birth and nourishing, making without possessing, expecting nothing in return. To grow, yet not to control: This is the mysterious virtue. Chalmers To produce and to nourish, to produce and have not, to act and expect not, to enlarge and cut not off, — this is called sublime virtue. Chan To produce things and to rear them, To produce, but not to take possession of them, To act, but not to rely on one's own ability, To lead them, but not to master them - This is called profound and secret virtue. Chang cultivate it, and nourish it, produce it, but do not possess it, labor on it, but do not depend on it, lead it, but do not manage it. this is called the mystic attainment. Chen Can one give life and grow life and yet claim no possession? Can one supervise and benefit others, yet exercise no authority and rely on no pride? This is what is called the mysterious virtue.

Chen E.M.

To give birth, to nurture, To give birth yet not to claim possession (yu), To act (wei) yet not to hold on to, To grow (chang) yet not to lord over (tsai), This is called the dark virtue (hsüan te).

ChengHong In producing and in nurturing lives, you are: To produce, but not to possess;

To care for, but not to control; To lead, but not to subjugate. This is known as the profound virtue. ChengLin The mysterious nature is that which produces, grows, lives without the desire for ownership, gives without the wish for return, rules without claiming lordship. Cleary Producing and developing, producing without possessing, growing without domineering: this is called mysterious power.

Correa

Encourage the growth of life and nourish it. Encourage life, but realize you'll never possess it. It increases, and yet you won't regulate it. This is known as mysterious De. Crowley Here is the Mystery of Virtue.(Of the Tao and of him that hath it. Virtue -- the Teh) It createth all and nourisheth all; yet it doth not adhere to them; it operateth all, but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control. DerekLin Bearing it, rearing it; Bearing without possession; Achieving without arrogance; Raising without domination; This is called the mystic virtue/ The Tao gives birth to everything and nurtures everything, but does so without becoming possessive. Creation is full of wondrous and marvelous works of nature. The Tao is the force behind them, and yet does not become presumptuous in such achievements. It gives life every chance to develop and thrive, and yet does not become domineering or controlling because of that We call this attribute the mystic virtue. Duyvendak « Produire et nourrir, produire mais ne pas s’approprier, agir mais n’en tirer aucune assurance, faire croître mais ne pas diriger, c’est là la vertu secrète. » Fraza plasata in capitolul 51 de acest autor. Eiichi Generating and nourishing the Ten Thousand Things, Giving birth to and yet being not possessive of them, Accomplishing and yet not boasting, Leading and yet not dominating, This is the Primal Virtue of the sage. Evola Per raggiungere lo sviluppo: Creare senza possedere Agire senza appropriarsi Elevarsi senza forzare. Questa è la Via/Per attuare lo sviluppo: creare senza mantenere, agire senza profittare, elevarsi senza dominare. Questa è la Via Gauthier To work and conserve, to workwithout greed for possessions, To work and let others use the produce,To encourage and not dominate, That I call deep virtue. Gia-Fu&Eng Giving birth and nourishing, bearing yet not possessing, working yet not taking credit, leading yet not dominating, this is the primal virtue.

Gib-Cheng Giles

Production without possession, action without selfassertion, development without domination this is its mysterious operation. Goddard A father begets children and sustains them while they are growing, nevertheless his children are not to be considered as his personal property, nor is his care of them to be done for any hope of reward, nor should his parental authority continue after they have reached manhood. This is the profoundest virtue of TAO.

Golden Gong

Creates, maintains. Bearing yet not possessing, Working yet not taking credit, Leading yet not dominating, The Primal Virtue. Gorn-Old To bring forth and preserve, to produce without possessing, to act without hope of reward, and to expand without waste, this is the supreme virtue. Gu Giving all things life and propagation without claiming to be their owner, benefiting them without claiming to be their benefactor, and being their head without ruling them, all these are called the most intrinsic teh(virtue). Hansen Generate it, nourish it: Generate it and not 'exist' it. Deem:act and not rely on anything. Become 'elder' and not rule. These are called 'profound virtuosities.' Haven donner la vie, l'entretenir, produire sans s'approprier; agir sans rien escompter; diriger sans asservir. Telle est la Vertu merveilleuse. Henricks Give birth to them and nourish them. Give birth to them but don't try to own them; Help them to grow but don't rule them. This is called profound virtue. Hilmar Let thrive and prosper, produce, yet do not take in possession; act, yet do not dominate; lead, yet do not command – this is called deep Inner Power. Hinton Give birth and nurture. Give birth without possessing and foster without dominating: this is called dark-enigma integrity. Ho To give birth to life, and to nurture it, yet claiming no ownership; to act, yet without being arrogant, to bring up life, yet not determining its destiny: that is the mystical virtue. Huang C. Generate them; rear them. Generate without possessing; lead without dominating -this is called deep and remote virtue. Huang Tao Begetting and nourishing, begetting but not possessing, enhancing but not dominating. this is mysterious action. Hwang The one which gives all things' lives, and thus rears them, gives the lives, but does not claim ownership; it works laboriously for them, but does not expect reward in return. even when they are fully grown up, it does not dominate them. I shall say this really can be regarded as the mystic virtue.

Intoppa produrre e lasciar crescere produrre e non appropriarsi far crescere senza dominare

questa è la via misteriosa Jiyu Ren To let all things grow and increase, to beget all things, but not to take possession of them, to advance them, but not to take credit for doing so, to be leader but not master of them, this is the most profound de (te, or virtue). Kim To give people life and nurture them; to give them life, without possessing them; to rule them, without depending on them; to lead them, without directing them this is called the mysterious te. Kimura This is the spiritual virtue of the kosmos: birthing life without possessing, nurturing life without expecting, rearing life without dominating. Kiyoashi Giving birth and nourishing, having without possessing, acting with no expectations, leading and not trying to control: this is the supreme virtue. Kwok Birthing, nurturing and sustaining: the tao does this unceasingly ... it gives without holding on to what it's made, it gives everything essence, without reward it knows, without flaunting it it is serene, beyond desiring- and this is its virtue and its source. LaFargue Produce and nourish. Produce but don't possess; work but don't rely on this; preside but don't rule. This is mysterious Te. Larre Laisser être Laisser croître Laisser être ne pas accaparer; Entretenir ne pas assujettir Présider à la vie ne pas faire mourir; C'est cela la Vertu originelle Lau D. C. It gives them life and rears them. it gives them life yet claims no possession; it benefits them yet exacts no gratitude; it is the steward yet exercises no authority. such is called the mysterious virtue. Lauer Donner la vie et la protéger. Produire sans s'approprier. Agir sans rien attendre. Diriger sans dominer. Tel est le chemin de la mystérieuse perfection. Legge (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao). harmony. Li David Cultivate, rear. Cultivate, but possess not; Provide, but claim not; nurture, but dominate not. This is the profoundest virtue. Lindauer Be giving birth, be nourishing.Giving birth yet without possessing Acting yet without sustaining Growing yet without directing Is appropriately called insightful ideal. Lin P.J. To produce and to raise; to produce without possessing; to act without asserting; to develop without controlling; this is called the profound virtue. LiouKia-Kwai Produire et entretenir, produire sans s'approprier, agir sans rien attendre, guider sans contraindre, Voilà la vertu primordiale.[Uneori lipseste aceasta parte care e pusa in cap 51] Lynn He gives them life and nurtures them. He gives them life, yet he possesses them not. He acts, yet does not make them dependent. He matures them, yet he is not their steward. This we call mysterious virtue. Mabry To give birth and nourish, To make and not own, To act but not expect something in return, To grow, yet not demand this of others, This is the virtue of Mystery. Ma Kou Créer et développer, Produire sans posséder, Agir sans retenir, Multiplier sans contraindre, Ceci se nomme vertu mystérieuse. MacHovec Give birth; provide nourishment; do this without being possessive. Give help without obligation. Lead without dominating. This is the Mystic Virtue (Teh). Mair It gives birth to them and nurtures them, it gives birth to them but does not possess them, it rears them but does not control them.This is called "mysterious integrity." Matgioi Ceux qui naissent rassemblent déjà [les mérites des pères]. Ils veulent engendrer, et ne peuvent. Ils travaillent, mais ne produisent pas. Ils [veulent] agrandir, mais [n'ont] rien de neuf [à ajouter à ce qui est]. Voilà donc une vertu imparfaite. Maurer Rear the people, Feed the people. Rear them but don't own them. Work but don't claim; Lead but don't butcher. Call this inward virtue. McCarroll Help the people live! Nourish the people! Help them live yet lay no claim to them. Benefit them yet seek no gratitude. Guide them yet do not control them. This is called the hidden Virtue. McDonald A. Giving birth and nourishing, making without possessing, expecting nothing in return. To grow, yet not to control: This is the mysterious virtue. B. Produce things and rear well, but never lay claims to such things - control them, never lean upon them. Rely on some innate ability to act well. Be a sort of master among others, just refrain from mismanaging. Here is found the essence of dao might, its deep, mystic virtue.

Merel

Bearing and nurturing, Creating but not owning, Giving without demanding, This is Mitchell Giving birth and nourishing, having without possessing, acting with no expectations, leading and not trying to control: this is the supreme virtue.

Moss Muller

Give birth to it and nourish it. Produce it but don't possess it. Act without expectation. Excel, but don't take charge. This is called Mysterious Virtue.

Muller Ni Hua

Give birth to and nourish all things without desiring to possess them. give of yourself, without expecting something in return. assist people, but do not attempt to control them. this is how to realize the deep virtue of the universe. Org If an individual fulfills any of the following pursuits: helping [creatures] to survive and to raise them [to relish their potentialities]; sustaining [their fulfillment] without being possessive; accomplishing [good] deeds without claiming credit; supporting their growths without being manipulative; this individual has thus [accomplished] the most profound te (arete). Parinetto Fa vivere le creature e nutrile, falle vivere e non tenerle come tue,opera e non aspettarti nulla, falle crescere e non governarle. Questa èla misteriosa virtù. Pernía Producir y cultivar, producir y no poseer, producir y no almacenar, aumentar y no dominar. Esta es la verdad secreta. Qixuan The metaphysical getter is one that lets be everything that is born, produces without possessing anything surplus, achieves successes without being proud of them, and rules well without any executive power. Red Pine beget things and keep them but beget without possessing keep without controlling this is Dark Virtue Shrine of Wisdom (1924) To quicken and to give birth; To give birth and to nourish; To nourish but not to own; To actuate but not to rule; To rule but not to excel; This is called Profound Teh. Stanislas Il produit les êtres et les nourrit. Il les produit et ne les regarde pas comme sa propriété. Il leur fait du bien et ne compte pas sur eux. Il règne sur eux et ne les traite pas en maître. C'est ce qu'on appelle posséder une vertu profonde. Star Know this Primal Power that guides without forcing that serves without seeking that brings forth and sustains life yet does not own or possess it. Suzuki He quickens them and feeds them. He quickens but owns not. He acts but claims not. He excels but rules not. This is called profound virtue.

Ta-Kao Tan Tao procreates and nourishes everything. it engenders but does not claim possession.

it achieves but does not claim credit. it lets things develop but does not exert control. this is known as "inconspicuous virtue". Tran Cong Rearing, feeding, rearing without claiming for its own, doing the work without claiming doing it, raising without being master. This is mysterious virtue. Trottier Raise your people with care! Feed your people! Raise them without saying they are your own! Do your work without setting any value to it! Be one to be followed, not one who commands! This is called Hidden Powers. This is true harmony. Waley Rear them, then, feed them, Rear them, but do not lay claim to them. Control them, but never lean upon them; Be chief among them, but do not manage them. This is called the Mysterious Power. Walker Giving birth, nourishing life, shaping things without possessing them, serving without expectation of reward, leading without dominating: These are the profound virtues of nature, and of nature's best things. Wayism: Giving birth and nourishing, having without possessing, acting with no desire of the fruits [See also ch 2, 34, 51], leading and not trying to control: this is called the supreme Mystic Virtue. Wei Henry to produce things and nourish them, to produce but not to claim ownership, to act but not to presume on the result, to lead but not to manipulate, - this is called mystic virtue. Wieger Produce, breed, without taking any credit for what has been produced, without exacting a return for your actions, without imposing yourself on those you govern. There you have the formula for transcendent action. G. Produire, élever, sans faire sien ce qu'on a produit, sans exiger de retour pour son action, sans s'imposer à ceux qu'on gouverne. Voilà la formule de l'action transcendante. Wilhelm Erzeugen und ernähren, erzeugen und nicht besitzen; wirken und nicht behalten, mehren und nicht beherrschen: das ist geheimes LEBEN. / Produire et nourrir, créer sans posséder, agir sans retenir, multiplier sans dominer : c'est la VIE mystérieuse./Produce and nurture, creating without possessing, do not hold, multiply without subjecting/do not control:

this is the secret Life/Producir y nutrir, crear sin poseer, obrar sin retener, multiplicar sin someter, ésa es la misteriosa VIDA. : Wing R.L Produce things, cultivate things; produce but do not possess. act without expectation. World Can you create and sustain things, and yet remain unattached to them? Can you work in harmony with all things, without desiring acknowledgment for your deeds? Exemplifying oneness, flowing in peace and harmony, not distinguishing, not judging, is the nature of Infinity. Wu John Rear your people! Feed your people! Rear them without claiming them for your own! Do your work without setting any store by it! Be a leader, not a butcher! This is called hidden Virtue. Wu Yi To produce them and nourish them, to produce without possessing, to act without taking credit, to [encourage] growth without controlling, this is called mysterious virtue. Yang Create and nurture but do not own, do things but do not claim credit, Lead but do not control. These are real de. Yutang To give birth, to nourish, to give birth without taking possession, To act without appropriation, to be chief among men without managing them This is the mystic virtue. Zhang Birth and growth are natural. Do not think birth is someone's achievements. Do not be vainglorious for your accomplishments. Do not impede growth. This is called the profound virtue. Zi-chang It gives life, nourishes them.It produces all things but it does not possess them. It provides everything for them but it does not take anything from them. It leads them but does not lord over them. This is called the "incomprehensive virtues".

Tao Te Ching: Chapter 10 http://www.earlywomenmasters.net/tao/ch_10.html Chinese (Wang Bi) - English by Bradford Hatcher, 2005 http://www.hermetica.info/LaoziA.htm (Are) shaping a soul & embracing union Possible without separation? (Are) concentrating the breath & attaining responsiveness Possible (as a) newborn child? (Are) cleansing & clearing the mystery’s vision Possible without a stain? (Are) caring for people & ruling a realm Possible without interfering? (Are) opening & closing the gates of heaven Possible playing the woman? (Are) clarifying & simplifying the four directions Possible without knowledge? Create things & care for them Create but do not possess Act but do not expect Lead but do not rule These may be called “mystical powers”

Fukunaga Mitsuji Japanese by http://www.netwave.or.jp/~m-kenji/page/rousi/rousi000.htm 10 営魄に載りて一を抱き、離るること無からんか。気を専らにし柔を致(きわ)めて、能く嬰児た らんか。 玄覧を滌除(てきじょ)して、能く疵(そこな)うこと無からんか。民を愛し国を治めて、能く 無為ならんか。

天門、開闔(かいこう)して、能く雌と為らんか、明白にして四達し、能く無知ならんか。 之を生じて之を畜(やしな)う。生じて有せず、為して恃まず、長じて宰せず、是れを玄徳と謂 う。

Dr. Kang-nam Oh (오강남) 10 도덕경 혼백을 하나로 감싸 안고 떨어져 나가지 않도록 할 수 있겠습니까? 기에 전심하여 더 없이 부드러워지므로 갓난 아이같은 상태를 유지할 수 있겠습니까? 마음의 거울을 깨끗이 닦아 티가 없게 할 수 있겠습니까? 백성을 사랑하고 나라를 다스림에 '무위'를 실천할 수 있겠습니까? 하늘 문을 열고 닫음에 여인과 같을 수 있겠습니까? 밝은 깨달음 사방으로 비춰 나가 무지의 경지를 이룰 수 있겠습니까?

Юлия Полежаева/Julia Polezhayeva http://lib.ru/POECHIN/lao5.txt#Com10 Если, единства достигнув с собою С телом своим и своею душою, Сможешь единство не потерять, Если, свое усмиряя дыханье, Сможешь младенцу подобным ты стать, Если, очистив свое созерцанье, Сможешь ошибок ты избежать, Если, людей безыскусно любя, Власть над страною приняв на себя, Сможешь без хитростей ты управлять, Если ты сможешь, как Вечная Мать, Жизнь и погибель бесстрастно давать, Сможешь спокойствия не потерять, Если сумеешь весь мир осознать Пестуй, учи и заботься, рождая, И создавай, не обладая, Действуй, награды не ожидая, Властвуй, почета не признавая Так ты познаешь Дэ благодать. http://www.juwing.sp.ru//MyLao.html

Н. и Т. Доброхотовых Дубна:"Свента", 1994 Достигнув единства души и тела, сохранишь ли его?

Смягчив душу, станешь ли как дитя? Очистив душу, избежишь ли заблуждений? Любя свой народ и не мудрствуя лукаво, сможешь ли управлять им? Развиваясь естественным путем, останешься ли добр ? Познав законы природы, пребудешь ли в недеянии? Создавать и воспитывать Создавая, не присваивать Приводить в движение без усилия Руководить без принуждения Вот истинная праведность, вот ДЭ http://lib.ru/POECHIN/lao2.txt Александра Кувшинова/Alexandra Kuvšinova http://lib.ru/POECHIN/lao3.txt Если всем сердцем устремиться к одному, можно ли освободиться от утрат? Непрестанно размягчая чувства и делая податливым дух, можно ли стать подобным новорожденному? Отвергая все, что нельзя воспринять обычным путем, можно ли освободиться от ущербности? Любить людей и управлять государством, можно ли здесь обойтись без познаний? Небесные врата то открываются, то закрываются, может ли это происходить без участия женского начала? Узреть все возможные тайны мира, можно ли этого достичь, освободившись от дел? Порождает и вскармливет все существа ... Порождает, но не обладает, действует, но не надеется на других, превосходит все, но не стремится главенствовать. Вот что значит удивительная сила Дэ. Мистический колобок/Pâinea mistică / Mystical bread / Le pain mystique / "лучший перевод" /"cea mai bună traducere" http://lib.ru/POECHIN/lao4.txt Для сохранения спокойствия души [человек] /Pentru a pastra pacea/calmul sufletul [ omului] Pour préserver la tranquillité de l'âme[ de la personne] To keep the peace/calm the spol [of human being] должен соблюдать единство/ Trebuie să păstreze unitatea/ Doit consever l'unité/Must preserve the unity Тогда [в нем] не будут пробуждаться желания. /Atunci, [acesta] nu va fi perturbat de dorinte/ Ensuite, [il] ne se réveille pas le désir./Then [it] will not awaken desire. Если сделать дух мягким, Dacă face duhul/shflul blând/uşor/Si nous faisons l'esprit doux /If we make the spirit gentle/mild человек станет подобен новорожденному/omul va fi ca un nou-nascut/ l'homme sera comme un nouveau-né /human being will be like a newborn. Если его созерцание становится In cazul în care[ aceasta stare] devine o contemplatie/ Si elle devient une contemplation /If it becomes a contemplation чистым, то не будет заблуждений/curate, nu va nu va fi nici neînţelegeri/propre, il n'y aura pas de malentendus/clean, there will be no misunderstandings. Любовь к народу и управление страной осуществляются без умствования/Iubirea pentru oameni şi guvernarea ţării se desfăşoară fără cunoastere/eruditie/ganduri de /. L'amour pour le peuple et le gouvernement du pays sont effectuées sans connaissance/erudition/ pensées de/ Love for

the people and government of the country are carried out without knowledge/punditry the thoughts of Врата мира открываются и закрываются при соблюдении спокойствия/ Portile lumii se deschid şi se închid, sub rezerva liniştii/ Portes du monde s'ouvrent et se ferment, sous réserve de la tranquillité/ Gates of the world are opened and closed, subject to tranquility Знание этой истины делает возможным недеяние. Cunoasterea acestui adevar, face posibila non acţiunea/Sachant cette vérité, permet la nonaction /Knowing this truth, makes possible the nonaction. Рождать [существа] и воспитывать [их], создавать и не обладать [тем, что создано], творить и не воспользоваться [тем, что сделано], будучи старшим среди других, не считать себя властелином все это называется глубочайшим дэ. Бронислава Виногродского/ Bronislava Vinogrodskogo Taoism Tao Te Ching Translation http://www.vl-site.org/taoism/ttc-list.html И. И. Семененко возможно ль, сохраняя душу и в объятиях с единым, с ними не расстаться? возможно ль, как младенцу, сосредоточивать дыхание и быть предельно мягким? возможно ли избавиться от недостатков, если добиться чистоты и зреть сокровенное? возможно ли без знаний любить народ и управлять страной? возможно ли без самки открыть или закрыть небесные врата? возможно ль, находясь в бездействии, все ясно понимать? рождать и взращивать, чему давать жизнь - не иметь, на свои действия не опираться, быть старшим, но не властвовать - это зовется сокровенной добродетелью. Семененко И.И., 1999 - Лао-цзы. Обрести себя в Дао. Сост., авт. предисл., перевод, коммент. И.И.Семененко. М.: Республика, 1999. 445 с. А. А. Маслов можно ли, соединив душу и плоть, объять единое и не утратить это? можно ли, регулируя ци и становясь податливым, обрести состояние новорождённого? можно ли, отполировав сокровенное зеркало, не оставить на нём пятен? можно ли, любя народ и правя государством, пребывать в недеянии? можно ли, открывая и закрывая небесные врата, сохранять состояние самки? можно ли, постигнув четыре начала, пребывать вне знания? давать жизнь и вскармливать? давать жизнь и не обладать этим? действуя, не требовать воздаяния? взращивая, не править этим? это зовётся сокровенной благостью.

Маслов А.А., 1996 - Мистерия Дао. Мир "Дао дэ цзина". Сост., перев., иссл. и примеч. А.А.Маслова. Худ. оформление Д.Н.Попова. М.: Сфера, 1996. 512 с ——— Е. А. Торчинов соедини воедино души земные и дух небес, одно обними - и не смогут они ввек расстаться! сосредоточь пневму-ци и мягкость этим обрети тогда сумеешь уподобиться дитяте! зерцало темное от скверны омой и беспорочен стань душой! цени народ, страну в порядок приведи тогда недеяние осуществить ты сможешь! небесные врата то отверзаются, то затворяются узри начало женственное в них! поняв четыре принципа, ты можешь пребывать в неведении полном! дао рождает сущее и его питает. рождает, но им не обладает и действует, не замышляя преднамеренно. оно все взращивает, но ничем не повелевает, и это сокровенной силой-дэ зовется, знаю! Е.А.Торчинов. Даосизм: Опыт историко-религиоведческого описания. СПб: Андреев и сыновья, 1993. 308 с. ——— А. Е. Лукьянов если сопрячь тело и душу и заключить в одноединое, могут ли остаться [они] нераздельны? если грубое семя-энергию довести до мягкости, можно ли обратиться новорожденным? если начисто устранить видение сокровенного первоначала, можно ли избежать изъяна? если любить народ и управлять страной, можно ли быть незнающим? если небесные врата открываются и закрываются, может ли не быть самки [поднебесной]? если прояснить все в пределах четырех сторон, можно ли не деять? [оно] рождает все, размножает все. порождающее и не обладающее [порожденным], возделывающее и ни на что не опирающееся, главенствующее и не карающее это и есть изначально-сокровенное дэ. Лукьянов А., 1997 - Лукьянов А. Дао Лаоцзы и Дао Конфуция // ПДВ. 1997. № 6. С. 125-134. Лукьянов А., 1998 - Лукьянов А. Понятие философии у древних китайцев // ПДВ. 1998. № 2. С. 126140. Лукьянов А., 1999 - Лукьянов А. Древнекитайские философские космогонии // ПДВ. 1999. № 1. С. 104-117 ——— Д. П. Конисси душа имеет единство, поэтому она не делится

(на части). кто вполне духовен, тот бывает смирен, как младенец. кто свободен от всякого рода знаний, тот никогда не будет болеть. кто любит народ и управляет им, тот должен быть бездеятельным. кто хочет открыть небесные ворота, тот должен быть как самка. кто делает вид, что много знает и ко всему способен, тот ничего не знает и ни к чему не способен. кто производит (вещь) и постоянно держит ее, тот ничего не имеет. не хвалиться тем, что сделано, не начальствовать над другими, превосходя их, называется небесною добродетелью. Конисси Г., 1894 - Тао-те-кинг. Лаоси. Перевод с китайского с введением Д.П.Конисси (Из журнала "Вопросы философии и психологии"). М., 1894. Vladimir Antonov, 10. In order to maintain calm, one has to feel Unity with Everything[Feeling of being an integral part of the Absolute].. Then one does not develop false egocentric desires. One has to refine the consciousness. Let man become in this respect to a newborn baby. He who became so subtle becomes free from delusions[Only through this one can cognize Tao]. One has to rule the country and people with love for them and without violence. The gate from the world of matter to the hidden world is open when one is in calm. Understanding of this truth comes in non-doing. To educate without violence, to create without boasting, to produce without possessing the products, to be older than others and do not command them: this is the true righteousness of the Great Te[I.e., the higher morality suggested by Te — the Holy Spirit (Brahman).!] The Tao Teh King a short study in comparative religion [Lao-Tzu ; translated by] C. Spurgeon Medhurst. Published 1905 by Theosophical Book Concern in Chicago http://openlibrary.org/books/OL7223211M/The_Tao_Teh_King CHAPTER X. By steadily disciplining the animal nature, until it becomes one pointed. It is possible to establish the Indivisible1. By undivided attention to the soul, rendering it passive2, it is possible to become as an infant child.3

By purifying the mind of phantasms,4 it is possible to become without fault.5 By perfecting the people, and pacifying the empire, it is possible to prove non-attachment.6 By functioning on the supra-physical planes,7 it is possible to be independent of the lower mind.8 By making intuition omniscient,(8a) it is impossible to discard knowledge.(9) Producing! Nourishing! Developing, without self-consciousness! Acting, without seeking the fruit! Progressing, without thinking of growth! This is the abyss of energy.10 ---------------------------------By steadily disciplining the animal nature, until it becomes one pointed, it is possible to establish the Indivisible. By undivided attention to the soul, rendering it passive, it is possible to become as an infant child. By purifying the mind of phantasms, it is possible to become without fault. By perfecting the people, and pacifying the empire, it is possible to prove non-attachment. By functioning on the super-physical planes, it is possible to be independent of the lower mind. By making intuition omniscient, it is impossible to discard knowledge. Producing! Nourishing! Developing, without self-consciousness! Acting, without seeking the fruit! Progressing, without thinking of growth! This is the abyss of energy. Long and steep the road man has to travel; infinite the distance between the animalness of the savage, knowing no motive but the gratification of desire, and the purity of the Saint, whose senses center in the One. Well might Chuang Tzu say, "The whole of life is a round of incessant solicitude, its duties are never finished." Moreover, the arena where effort will be most successful lies in those dim and formless regions of our wondrous selves, where a formative process is ever going on controlling the character of the thoughts we put into words. No language can express it, Lao-tzu has stated the problem as clearly as it can be framed in speech. If, however, the ascent be difficult, the summit is glorious. In the beginning , a discontented, wayward, wilful child; in the end, a God, performing all duties, yet never leaving the eternal home, where calm peace and joy unspeakable reign evermore. Such the destiny, such the reward of him who fathoms perfection's abyss. "He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne." (Rev. iii, 21.) (1) i. e. : The Ego, becoming permanently self-conscious on its own plane. Very little is said in the Confucian classics on this line. The Confucian is scarcely conscious of the distinction between Boul and body. (2) The danger is that the separated essence will set up a separated will. Conversely the way to perfection is submission to the simplicity of the eternal purity. (3) An Infant has always been the symbol of the Initiate, or one who has been re-born. Comp. the conversation of Jesus with Nieodemus. (John iii, 1-5.) (4) Viz.: Living a life of abstract thought; ever regarding the thought as more important than the act, or, as Jacob Bohme would say, "forsaking all to become like All." (5) "It is necessary in attending to the affairs of life to be very careful of those thoughts which appear insignificant and trifling, lest they find a permanent lodging in

the mind. If they are retained in the heart there is a disease in the vitals, which no medicine can cure."—Kuan Yin Tzu. (6) Anyone practicing the Yoga of the three first sentences could only accept the office of Ruler as a sacrifice to duty, and the acceptance would prove the reality of his nonattachment. (7) Literally—"opening and shutting heaven's gates." "There not infrequently occur individuals so constituted that the spirit can perceive independently of the corporal organs, or can, perhaps, wholly or partially quit the body for a time and return to it again."—Alfred Wallace, F. E. S. (8) Literally—" The Female Bird." The bird Karshipta, in Hindoo mythology, represents the human Mind-Soul. (8a) Possible only by steady and prolonged concentration on the inner world. (9) i. 6.: Information acquired by the ordinary processes of study and research. The individual being separated from the universal only by differentiation, his limitations grow less in proportion to his approximation to and union with the divine. The idea is again and again expressed by the old Greek philosophers, the Indian Yogins, Neo-Platonists, as well as by Jacob Bohme and Swedenborg. Su Cheh gives the following illustration: "A mirror reflects whatever fronts it, and does so unconsciously; the beginning of error is the putting of self to the fore." ("10)" The three first sentences deal with the purity of the inner; the three next with the purity of the outer, while the seventh describes the purity of the whole—the invisibility or interiorness of godliness. "If, therefore, thine eye be single, thy whole body shall be full of light." (Matt, vi, 22.)

10 - Saper agire Preserva l'Uno dimorando nelle due anime: sei capace di non farle separare? Pervieni all'estrema mollezza conservando il ch'i: sei capace d'essere un pargolo? Purificato e mondo abbi visione del mistero: sei capace d'esser senza pecca? Governa il regno amando il popolo: sei capace di non aver sapienza? All'aprirsi e al chiudersi della porta del Cielo sei capace d'esser femmina? Luminoso e comprensivo penetra ovunque: sei capace di non agire? Fa vivere le creature e nutrile, falle vivere e non tenerle come tue, opera e non aspettarti nulla, falle crescere e non governarle. Questa è la misteriosa virtù. X Conservando l'Uno a che spirito e corpo si congiungano e più non si separino. Far circolare il soffio sottile generando l'embrione spirituale. Pulire lo specchio segreto escludendo ogni pensiero complicato

perché la mente non ti logori. Nei rapporti con gli altri e reggendo lo stato seguire il non agire. L'instabilità della sorte valga a sviluppare la ricettività dell'anima. Con la visione essenziale che abbraccia ogni aspetto eliminare il sapere condizionato. Per raggiungere lo sviluppo: creare senza possedere, agire senza appropriarsi, elevarsi senza forzare. Questa è la Via.

Commento: Il testo inizia con delle istruzioni riguardo la pratica taoista, si noti come queste siano simili a molte altre presenti in altre pratiche esoteriche: non solo al primo rigo si parla dell'unione degli opposti come già nell'alchimia occidentale (i nomi sono solo un mascheramento per la verità), la strofa successiva offre istruzioni sulla respirazione e più avanti, proprio come in molti detti buddisti, si indica la pulitura della mente attraverso la non discriminazione. Successivamente si torna sul tema del non agire come agire non personalizzato, e per il quale chi lo pratica è destinato ad avere successo o ad essere, nel caso la sorte gli sia avversa, indifferente al fallimento. Chapter Ten http://www.with.org/classics_taoteching.html http://www.with.org/downloads.html Can one unite the body and the spirit as one and embrace the “Oneness” without departing from the great Tao? Can one achieve harmony with such gentleness by holding on to the true spirit within as if the innocence of an infant? Can one free oneself from worldly knowledge and cleanse one’s mind, so that no faults shall be made? Can a ruler love his people by governing with the natural Way without personal intention? Can the mystic gate to all life essence be opened or closed without the virtue of the mysterious nature? Can one gain the insight of nature and become a wise person without the effort of action? The mysterious nature creates and nurtures all things without the desire to possess them. It performs with all efforts without claiming for credit. It flourishes all beings without the intention to take control of. Such is the “Mystic Te” or “Mystic Virtue.”

5. Comentariu/Commentary/ Commentaire /Kommentar/Comentario/Commento Concentrer son esprit et le faire revenir à l’Un, c’est concentrer son esprit et le geler en contemplation. (transa; polimerizarea; transformarea amestecului de faina si apa in aluat ) ; c’est ce à quoi on pratique quand on débute. A partir de quoi on le réduit en cendre et on oublie l’UN. C’est oublier son esprit et abandonner la contemplation, c’est à quoi on s’exerce dans un second temps. (…) Alors le corps est comme bois mort et l’esprit comme ceindre éteinte, le connu et le connaissant sont oubliés tous les deux. (…) On oublie l’Un et atteint l’UN véritable et qui n’est pas seulement l’UN mais toute chose ; c’est savoir que l’UN est la souche de la multiplicité et celle-ci le fonctionnement de l’UN. (starea de functionare holografica…) Quant on atteint par merveille à cette source, il n’y a plus aucune différence entre l’esprit et le Tao ni entre le Tao et l’esprit, le Tao est l’esprit, et l’esprit est le Tao ; Le Tao et l’esprit n’ont plus qu’une seule et même nature. Ce situant dans les existences (?), on ne s’attache pas aux existences et ne s’écarte pas de la non-existence (?), Ce situant dans l’inexistence (?), on ne s’attache pas a l’inexistence et ne s’écarte pas des existences (?). Citation / traduction n° 3043 : Sanlun yuanzhi, Taoisme Source : Dz. 1039,4a-7b et 11b, trad. I. Robinet, 1996, p.268 Unii traducători consideră că acest capitol, poate fi numit Imbratisarea lui Unu/Embracing the One ( 刨一 bào yi pao i ) in timp ce altii il numesc: Calea de centrare(Ce trebuie făcut ? What can be done? Neng wei ? 能為). Acest capitol are trei subcapitole care cuprind urmatoarele propozitii: a propozitiile 01-06 Starea unificată(fără fisură) si intrarea in starea de nou nascut( in energia vitală reia circulatia subtilă embrionară) / L’état unifié (être sans fissures): L’énergie vitale immaculée/ Being unsevered: Immaculate Vital Energy/ Ungespalten sein: Makellose Lebenskraft Wing-Tsit Chan (in A Source Book in Chinese Philosophy, Princeton University Press , 1963 , cap 7, The Natural Way of Lao Tzu, pp136-177) comentează astfel acest capitol “concentrarea qi/ch’i( fortei vitale, suflului) nu este yoga asa cum crede Waley. Yoga vizează trancederea egoului si a mediului extern. Nimic de acest gen nu se urmăreste aici. E adevărat că in Huai Nan Tzu cap 12, povestea lui Yen Hui “de asezare si de a uita tot (SPPY,12:14a SEE Morgan, trans., Tao, The Great Luminant, p 128-129) este recitată pt a explica afirmatia lui Lao Tzu. Dar observati ca termenul “concentrarea” este urmat de “iubirea de oameni” si de ”guvernarea statului”. Fiindcă tehnica de respiraţie yoga a fost promovată mai târziu de către taoismul religios, unii comentatori o descoperă in mod nejustificat in textele mai timpurii. Wu Ch’eng(1249-1333), gândea ca operaţia “continuă” din cap 6 se referă la respiraţie, lucru care inseamnă să mergi prea departe. b propozitiile 07-12 Omnicunoaştere fără invăţare/cunoaştere mijlocită; acţionează in modul feminin/ Une connaissance complete sans apprentissage/connaissance indirecte; Agir à manière d'une femme/ A complete knowledge(omniscience) without learning/mediated knowledge; Act like a woman ! /Umfassend Wissen ohne Gelehrsamkeit/vermittelte Wissen, handele auf weibliche Art! c propozitiile 13-17 Lider nu tiran/măcelar; Puterea misterioasă/ Leader pas tiran/boucher; le pouvoir mystérieuse/ Leader not tyrant/butcher: the mysterious power / Führer nicht Tyrann/Metzger; die geheimnisvolle Kraft: * Cap 47: "Fără să treci pragul uşii se poti cunoaşte întreg universul" Vedeti: Capitolul 47 Cerul -un loc inlauntrul tau-Universul Holografic Imparatia lui Dumnezeu este inlauntrul vostru http://www.scribd.com/doc/26757605/ http://www.scribd.com/doc/21576272/

** vedeti Ben Shen Sufletele Entităţilor viscerale -Tipuri de energie mentala (manifestari psiho-emotionale) asociate viscerelor/elementelor /Les Ben Shen ou Cinq Ames Vegetatives/ Ben Shen: the Five Psychical-Emotional Phases http://www.scribd.com/doc/45238132/ Shen (神 shén schen chenn): Spiritul, sufletul spiritual, Inteligenţa; conştienţa, discernamantul Hun (魂 hún hun roun): sufletul eteric (Animus); Memorie ereditara, perceptia, imaginatia(emisfera dreapta); F-VB Po (魄 pò po p’ai pro): sufletul animal muritor(Anima); viata vegetativa, instincte, instinctul celular, inconstientul; P-IG Yi (意 yì i): Mintea, reflecţia, gandirea, raţiunea(emisfera stanga), memoria, concentrarea; SP-S Zhi (志 zhì tschi tche): Vointa, intentia, capacitatea de decizie; hotarare, determinare, R-V Apa– Rinichi, Frica;

J.J.L. Duyvendak: Ce chapitre fait allusion à l’art d’entretenir la force vitale. Dans le Tchouang-tseu, XXIII, 3, on trouve cette pensée amplement élaborée dans des termes si semblables qu’ils ont l’air de formules fixes. « Lao-tseu dit : « La règle fixe pour la préservation de la vie (est la suivante) : Peux-tu te cramponner à l’unité ? Peux-tu empêcher qu’elle se perde ? Peux-tu, sans divination, connaître le bonheur et le malheur ? Peux-tu te tenir (au lieu propre) ? Peux-tu cesser ? Peux-tu renoncer aux autres et chercher en toi-même ? Peux-tu voler ? Peux-tu être stupide ? Peux-tu être un nourrisson ? Il crie toute la journée sans que sa gorge s’enroue ; c’est qu’(en lui) l’harmonie naturelle est pleinement développée. (Voir plus bas, ch. LV).

Il serre le poing toute la journée sans que sa main saisisse rien ; c’est que sa vertu (force spirituelle, tö 46) n’a pas de préférence. Il regarde toute la journée sans que son oeil cligne ; c’est qu’il n’est pas partial pour quoi que ce soit dans le monde extérieur. Il marche sans savoir où il va ; il se repose sans savoir ce qu’il fait. Il s’adonne à toute chose avec contentement et suit la houle. Voilà la règle fixe pour la préservation de la vie. Il faut rapprocher aussi, dans Tchouang-tseu, XI, 3, un exposé de l’art de la longévité : il faut « cramponner son esprit à la tranquillité ») de sorte que « les yeux ne voient rien, les oreilles n’entendent rien, le coeur ne comprenne rien. » Si mon interprétation de ce passage est juste, l’âme spirituelle houen et l’âme corporelle p’o sont ici contrastées. La première est supposée entrer dans le corps au moment de la naissance, la seconde au moment de la conception. A la mort, le houen montait au ciel, tandis que le p’o restait avec le corps dans la tombe et continuait d’y exister jusqu’à la décomposition complète du corps. Empêcher ces deux de se séparer, en embrassant l’unité, c’est-à-dire la Voie, signifie donc posséder la longévité, n’être pas soumis à la mort. Pour l’expression « se cramponner à l’unité », voir aussi XXXIX. Le « souffle » est la force vitale : le contrôle de la respiration nous est connu par le Tchouang-tseu (ibid. VI, 2, Legge I, p. 238 : « L’homme véritable respire par les talons ») et donna lieu à toute une technique dans le Taoïsme, constituant un des moyens principaux d’acquérir la longue vie. Ici il y a sans doute une allusion à ces pratiques. Pour l’idée de « devenir comme un nourrisson », voir XXVIII et LV. Le « miroir obscur » (ou : mystérieux) indique, semble-t-il, l’état de quiétisme, comportant la faculté de bien discerner entre « l’être et le non-être » du ch. I. Bien que le mot que je traduis par « miroir » signifie littéralement « vision », la phraséologie est telle que je crois permis de songer à l’image du miroir intérieur, image favorite de tous les mystiques. L’article de M. P. Demiéville, intitulé « Le miroir spirituel » (Sinologica 1/2, 194 ;, pp. 112-137), où sont citées des expressions analogues chez d’autres auteurs taoïstes, m’a confirmé dans cette opinion. Ce qu’il faut entendre par « portes naturelles » (littéralement : « portes célestes », mais l’expression « ciel » est souvent employée au sens de « nature ») n’est pas du tout certain. Plusieurs commentaires expliquent qu’il s’agit des « sens » ; voir aussi LII. Une autre explication rattache l’expression à la phrase du Yi-king : (Legge, p. 372) yiho yi-p’i, « se fermant et s’ouvrant alternativement », comme la terre et le ciel dans la transformation des choses, l’alternance du Yin et du Yang. Cette explication est assez tentante : dans l’alternance continuelle de la Voie, il faut rester passif comme une « poule ». L’image de la poule vis-à-vis du coq reparaît dans XXVIII pour exprimer l’idée de passivité. Yu Yue (1821-1906) qui, d’après une inscription des T’ang, intervertit « peux-tu être sans action » et « peux-tu te passer de connaissances », et lit wei (112) « être » au lieu de wou (7) « ne pas avoir », avant « poule ». Lionel Giles; Herbert Giles Use the light that is in you to revert to your natural

clearness of sight. Then the loss of the body is unattended by calamity. This is called doubly enduring. Léon Wieger, 1913 L’homme a deux âmes, un double principe de vie. D’abord p’ai, l’âme issue du sperme paternel, principe de la genèse et du développement du fœtus dans le sein maternel. Plus cette âme tient étroitement au corps, plus le nouvel être est sain et solide. Après la naissance, l’absorption et la condensation de l’air ou produisent la seconde âme, l’âme aérienne, principe du développement ultérieur et surtout de la survivance. camp, terme analogue à coquille, le corps. et différents, pour le parallélisme, faire que. [] flexibilité, signifie ici vie, par opposition à la rigidité cadavérique. L’enfant nouveau-né, est, pour les Taoïstes, l’idéale perfection de la nature encore absolument intacte et sans aucun mélange. Plus tard cet enfançon sera interprété comme un être transcendant intérieur, principe de la survivance. Voyez, sur son endogenèse, Tome 1. Introduction page 13. La maladie, les excès, affaiblissent l’union de l’âme spermatique avec le corps, amenant ainsi la maladie. L’étude, les soucis, usent l’âme aérienne, hâtant ainsi la mort. Entretien du composé corporel et de l’âme aérienne, par une bonne hygiène, le repos, l’aérothérapie ; voilà le programme de la vie du Taoïste. » La plus grande Révélation est le silence. La Grande Musique est muette. » (LaoTseu) Apprendre, c’est, de jour en jour, s’accroître. » (Dao De Jing – 48) Nouvelle traduction de Conradin Von Lauer © Editions Jean de Bonnot 1990. Chez Jean De Bonnot 7, Faubourg St-Honoré, Paris, France DIX : Accorder le corps et l’âme afin qu’ils voguent à l’unisson et ne se séparent pas. Concentrer sa force vitale et la rendre docile comme celle du nouveau-né. Au-delà du réel, scruter le miroir poli par le regard de l’âme et se laisser aspirer par la lumineuse obscurité. Ménager le peuple sans intervenir. Rester serein, comme la femme, lorsque s’ouvrent et se referment les portes de l’existence. Garder son ignorance et voir les choses dans leur lumière. Donner la vie et la protéger. Produire sans s’approprier. Agir sans rien attendre. Diriger sans dominer. Tel est le chemin de la mystérieuse perfection. *** Patanjali se referă in YS 1.41 la cristalul perfect transparent [diamant; maṇi(mani)(ममम)] si la cunoasterea purtătoare de adevăr (ṛtambharā; ritambhara) in YS 1.48, ca la un proces in care se realizează starea de diamant sau de supraconductie, prin punerea mintii in repaus(scăderea agitatiei mentale joacă un rol similar răcirii) . Vedeti: Aforismele lui Patanjali/ Yoga Sutra of Patanjali/ Instructiuni de Aliniere de Dan Mirahorian http://www.scribd.com/doc/31059885/ http://www.scribd.com/doc/21570310 http://www.scribd.com/doc/25425558/ YS 1.41. kṣīṇa-vṛtter abhijātasyeva maṇer grahītṛ -grahaṇa-grāhyeṣu tatstha-tad-añjanatā samāpattiḥ/ Kisnavritterabhijatasyeva manergrahitrigrahanagrahyesu tatsthatadanjanata samapattih R: Starea de identicare completa, din cursul procesului de absorbtie concentrativa sau starea coagulata (revedeti "pilda aluatului") numita samapatti este realizata atunci cand scade (kshina) agitatia mentala(vrittis) si inseamna intrarea mintii intr-o stare similara cu aceea a cristalului perfect transparent(abhijatasya-iva maner), care are puterea de a imprumuta cu fidelitate culoarea suportului pe care este asezat (tatstha) si sa manifeste unificarea cunoscatorului(grahitri), mijlocului de cunoastere(grahana) si a obiectului de cunoscut(grahya).[incepand de aici se instaleaza coerenta si

functionarea holografica in starea de supraconductie a cristalului biologic, singura modalitate de a contacta realitatea suport; vedeti: YS 1.2]; E: The state of complete identification or coalescence called samapatti is realised when the modifications of the mind (vrittis) have become weakened(kshina) and this is a state similar to that of a perfect transparent crystal(abhijatasya-iva maner), which has the capacity to take on the qualities of whatever lies before it - whether subject, object, or act of perceiving [ holographic functioning in a supraconduction state of the biologic mind crystal; see also YS 1.2]; F: L'état d'absorption et de coïncidence avec le siège de la conscience (dans lequel on reçoit l'onction), qui surgit quand les fluctuations (vrittis) de la pensée (chitta) sont affaiblies (kshina), est appelé samapatti, et cette état est comparable à celui d’un diamant extrêmement (abhijatasya-iva maner), qui a la capacité de prendre la couleur du support sur lequel il est posé (tatstha) et de manifester la fusion de celui qui connait (grahitri), de l'instrument de cognition (grahana) et de l'objet connu (grahya)[ accès au fonctionnement holographique au delà de la dualité sujet-objet]. S: La identificación completa(samapatti) es el establecimiento [de la mente], cuyos procesos(vrittis) han sido destruidos(kshina) es similar al un cristal en perfecto estado de transparencia(abhijatasya-iva maner) que adopta el color y la forma de cada objeto que aparece detrás suyo (upashraya), así del mismo modo la mente se colorea con el conocedor, el proceso de conocimiento o el objeto conocido(grahitri-grahanagrahya).[ a partir de aquí es el origen del funcionamiento Holográfico más allá de la dualidad sujeto-objeto] YS 1.47. nirvicāra-vaiṡāradye ‘dhyātma-prasādaḥ [DM] R: La extrema transparenta (vaisharadya) a Nirvichara(stadiu al samadhi sau al transei mistice fara reflectie, analiza) rasare pacea si Lumina (prasadah) dinlauntru [a Sinelui(Purusha)]; E:On attaining the utmost transparency (vaisharadya) of the Nirvichara (stage of samadhi or) of the utmost there is the dawning of peace and the inner light(prasadah) of Self(Purusha)]. F:L'extreme transparence de Nirvichara(degre de samadhi sans activite mentale ou de la contemplation non-investigatrice), induit un etat interieur de paix et de clarte(prasadah) [dans lequel il existe une lucidite complete du Moi supreme(Purusha)]. S: Con la transparencia (de la identificación enstática) sin análisis (Nirvichara samadhi) de objeto sutil (se percibe) la claridad del ser interior. YS 1.48 ṛtambharā tatra prajñā R: Atunci[cand rasare Lumina spirituala in cursul nirvichara samadhi] apare cunoasterea nemijlocita (prajna) purtatoare a adevarului (ritambhara); E:Then [when there is the rise of the Spiritual Light during nirvichara samadhi ] the direct knowledge (prajna) that appear is Truth-bearing(ritambhara); F: Alors,dans cet etat est gagnée la connaissance directe(prajna) remplie de verite (ritambhara). S: Ahí (en los límites de nirvichara samadhi ou en la transparencia de la identificación enstática sin análisis de objeto sutil), el conocimiento direto (prajna) es aportador de verdad(ritambhara); YS 1.49. ṡrutānumāna- prajñābhyām anyaviṣayā viṡeṣārthatvāt [DM] Cunoasterea directa(prajna) rezultata din (ceea ce s-a afirmat anterior:transa mistica ;samadhi) este diferita de cunoasterea [mijlocita(orizontala) pramana] ce provine din shruta(ceea ce a fost auzit; traditia; comunicarea verbala; lectura si ascultarea textelor transmise ori revelate) si anumana(inferenta; procesare logica si analogica; vedeti:YS 1.7) deoarece are un obiect deosebit (poate penetra pana la "lucrul in sine asa cum este el, in timp ce cunoasterea mijlocita se limiteaza la suprafata, accesand doar imaginea oglindita in apa ecranului mental -"realitatea secunda"); E: The direct knowledge(prajna) differs from the indirect knowledge(pramana) that comes from shruta (hearing;verbal communication;tradition; teachings) and anumana (inference;logical and analogical processing of information) because it has a different object( it grasps the intrinsic nature of the object and not its reflection image in the mirror of the mental screen-"the second reality"). Omul profan prizonier al identificarilor cu efemerul(vrittis, conceptiile, credintele, conditionarile inoculate; mintea, corpul, numele primit, familia, poporul, limba) ramane captiv in camera periferica a constiintei, care se foloseste de lumina fenomenala pt.a vedea[ "pestera intunecoasa" la care facea referire Socrate].

Gerard Blitz imi punea urmatoarea intrebare: "Cum este posibil ca acest Centru imuabil, permanent, sa se identifice cu constiinta periferica, care este in mod definitoriu agitata, fiindca ea este in legatura permanenta cu stimulii din mediu prin intermediul organelor senzoriale ? " Fiindca Centrul imuabil sau constiinta profunda este asemenea diamantului, care reflecta/transmite culoarea suportului pe care este asezat; in loc sa ramana pur diamantul se pateaza sau se coloreaza. Fara procesul de colorare nu ar exista cunoastere se afirma in YS 4.17: "Un obiect poate fi jnata(cunoscut; perceput)sau ajnata (necunoscut; neperceput) dupa cum uparaga (colorarea mentala produsa de obiect; colorarea incepe cu alegerea obiectului care va intra in focarul atentiei) corespunde sau nu apeksha (interese;motivatii,dorinte, nevoi; activitatii de alegere, selectie si delimitare a focarului atentiei de catre ego) manifestate de vach(diversele voci, centre(de interes) sau porti ale creatiei) [orice cunoastere este directionata, selectiva, fragmentara,incompleta atat timp cat este mediata de ego,de periferie]";
Este o iluzie să intelegem si să explicăm ce este un diamant in functie de obiectele pe care este asezat(diamantul imprumută culoarea suportului pe care este asezat, fără ca să-si schimbe cu nimic identitatea) sau prin asemănările sale cu alte pietre pretioase, cum sunt rubinul, safirul. Tiparul identificării unui autor si a unei opere de talia lui Lao Tzu[Laozi; Lao Tseu] cu o epoca istorică si o zona geografică, este o limitare inadecvată, botezată "stiintifică", făcută la adresa unui mesaj spiritual, care s-a dovedit nelimitat in timp si spatiu; aceasta identificare este un tipar sau un reflex de gandire, care caută să explice un mesaj prin circumstantele cauzale: istorice ori prin alte aspectele irelevante(ca si cum analiza obiectului de mobilier pe care sta un diamant, ne-ar spune ceva despre acesta). La fel de steril este si tiparul de a intelege intregul din componentele sale. De pildă in stiintă s-a dovedit fără finalitate să se caute explicarea intregului prin părtile sale componente, fiindcă importante sunt legăturile dintre aceste componente, la fel cum un computer sau un receptor de televiziune, nu este o grămadă de piese, ci o schemă de conexiuni realizate cu acestea.

****** Wu Ch’eng(1249-1333) consideră chiar că şi ”continuitatea” la care se face referire în cap.6 se află in legătură cu procesul de respiratie. Portile batante ale cerului, oscilatia intre existenta si nonexistentă nu se poate sesiza fară intrarea intr-o stare de receptivitate (yin; feminină), de prezentă constientă impartială, in complet repaus(vedeti metoda de relaxare pilotată elaborată de Dan Mirahorian). Referire la Vipassana si Anapana Sati; vedeti: Necesitatea vegherii sau a prezentei constiente impartiale pentru eliberare, trezire, iluminare http://www.scribd.com/doc/29107653/ http://www.scribd.com/doc/29363180

****** Huai-nan Tzu in cap.12 relatează aceeasi practica taoistă de asezare sau de localizare in "acum si aici" pe care o regăsim în buddhismul zen, unde asezarea(zazen) este caracterizată exact prin aceeaşi termeni "a te aşeza şi a uita totul". Metoda de meditatie taoistă, ce corespunde unui stadiu inalt de reculegere este numită Tso-Wang (坐忘 Zuo wang; lit.: "a fi asezat si a uita"). Cel ce meditează nu recurge la nimic pentru a fixa meditatia; el isi lasă spiritul să se aseze, să treacă de la tulbure, la claritate, ca apa plina de mal, să rătăceasca liber, fără să intervină. El practica absenta oricărei actiuni (Wu-wei), iar deriva gandurilor, revine progresiv la matca, realizandu-se unitatea cu ceea ce este(Tao). Practicantul abandonează in urma sa orice formă si orice limitare(identificare); se eliberează de orice atasare (dorinte, aspiratii, asteptării), uită de trecut si de viitor(efecte; succes-esec) si se ancorează in ceea ce face acum si aici: starea de prezenta impartiala. Metoda Tso-Wang 坐忘("a fi asezat si a uita") este descrisă in capitolul VII din cartea a 6-a din Chuang Tzu: "Intr-o alta zi, Yen Hui, l-a intalnit pe Confucius si i-a zis: "mă asez si uit tot". Confucius a intrebat: "Ce intelegi prin te asezi si uiti tot?" Yen Hui a raspuns: "Mă lepăd de corpul meu, sterg (suprim) simturile, părăsesc orice formă (concentrare fără suport), suprim orice inteligentă (investigate mentală, ratională) si mă unesc cu cel care imbratisează tot, iată ce inteleg prin: "ma asez si uit tot". De aceea cel ce guvernează corect si sfantul sunt in mereu repaus. Repausul conduce la Vid, la golire de efemer. Vidul inseamna Plinătate si Plinatatea duce la reintregire. Vidul dă sufletului deschidere, disponibilitate si astfel orice actiune isi implineste rostul (si este executată la momentul oportun)". Chuang Tzu in cap. "Lumea oamenilor", spune: "Să nu asculti cu urechea, ascultă cu spiritul; nu asculta cu spiritul, ascultă cu suflul inimii. Urechea poate doar sa audă si spiritul e mărginit in puterea lui de a vedea... Tao se implantă in Vid... Din Vidul spiritului izvorăste lumina(necreată); si omul isi afla mantuirea... Cine nu si-a aflat mantuirea, se poate spune ca-i pribeag (rătăcitor), chiar daca e asezat. Cine-si preschimbă auzul si văzul in "vederea din adanc"(cunoasterea nemijlocita), nu se ia după stiut (cunoastere mijlocită; experientă; senzatii; memorie) si inteligentă (minte; ratiune; procesare mentală) si spiritele si duhurile sunt toate sub controlul lui. Toate la un loc nu sunt decat taina Prefacerii (metamorfozei, Iluminării)".

Zuo Wang 坐忘 (lit.: "sitting forgetting"; perhaps also "sit in forgetfulness" or "sit in abstraction") quotes 莊子[庄子] Zhuangzi - Chuang Tzu, 太宗師 Taizong Shi (James Ware, Zhuangzi, Chapter 6, Let God be Teacher: Yan Hui explains to Confucius what he means by "sitting and forgetting".) Zuo Wang is a term apparantly also used in religious Taoism. See the story about Sima Chengzheng(http://www.silkqin.com/02qnpu/07sqmp/sq08xm.htm). A chapter in Thomas Cleary, Taoist Meditation, is "Treatise on Sitting Forgetting", described as "A Tang Dynasty text that sets meditation practice in terms familiar to Confucians and Buddhists." It is also a term used to describe the attitude an artist should have when being creative. J.J.L. Duyvendak: Le chapitre se termine par cette phrase : « Produire et nourrir, produire mais ne pas s’approprier, agir mais n’en tirer aucune assurance, faire croître mais ne pas diriger, c’est là la vertu secrète. » Avec l’addition des mots « produire et nourrir », c’est une répétition du même passage dans LI, où il est beaucoup mieux à sa place. Aussi l’ai-je omis ici, malgré Kao Heng, qui croit que le passage se rapporte au Saint et doit être retenu. J’ai transporté les mots « produire et nourrir » au chapitre LI. Embracing the One Commentary on the Tao Teh King–10–by Swami Nirmalananda Giri http://www.atmajyoti.org/tao_tao_teh_king_10.asp According to scholars, this tenth section is the most difficult to translate of all the Tao Teh King, so we will be feeling our way along, but hopefully we will get some of Lao Tzu’s intended teaching. Unification and purification “When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw” (Tao Teh King 10a). When the intelligent and animal souls are held together in one embrace, they can be kept from separating. A great deal of the human being’s problem is his fragmentation into many parts, or at least having the components of his nature out of synchronization with one another–no longer functioning as a single, whole entity–or even in conflict with one another. That is why we have the expression “personality conflict.” In the early days, what we call psychiatrists were called “alienists” because they dealt with those who have become alienated from external reality. But that alienation usually has its roots in internal alienation. This has two forms: alienation from one’s own self (this takes many forms), and the alienation of one’s inner factors from one another. The inner gears no longer mesh and may even attack and damage one another or bring one or more gears to a halt. Lao Tzu is saying that these parts of our makeup can be held together in a complete and harmonious unity that will never revert to the state of separation.

Lin Yutang, however, considers that this sentence is about the individual’s capacity to unite himself with the Tao in a permanent manner. Disunity with the Tao is the condition that makes inner, individual disunity possible, so this is relevant, indeed. Both problems exist, beyond doubt, and they both need to be solved. So now Lao Tzu gives his prescription for our trouble. When one gives undivided attention to the breath, and brings it to the utmost degree of pliancy, he can become as a babe. That which Buddha much later called Anapanasati–mindfulness of the inhaling and exhaling breath–is a fundamental practice of Taoism. Of no relation to the complicated breathing methods of later Taoism, this is the practice described in Taoist texts as “the breath resting on the mind and the mind resting on the breath.” It is gentle and simple, yet it leads in time to what the texts called “the womb breath” in which the breathing becomes completely internal, in the way the infant breathes in the womb without movement of the lungs. In itself this is not important, but it opens the way to perception of Original Nature, and therefore to union with the Tao. When he has cleansed away the most mysterious sights, he can become without a flaw. Few are those that develop an inward orientation of the mind, and very few of those are able to resist wandering in the labyrinth of psychic experiences that ultimately prove no more real or worthwhile than idle dreams. One of the signs of an authentic yoga practice is its cutting off of those psychic distractions right at the beginning of meditation, even though most “yogis” not only revel is such things, they cite them as proof of their spiritual progress. But they are wrong-very wrong. It is necessary to aim the mind straight at the target and shoot for it with no side excursions. Rare are those who even know how to do this, and rarer still those who crush the ego and do so. Control through no control “In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?” (Tao Teh King 10b). In loving the people and ruling the state, cannot he proceed without any action? Lin Yutang: “In loving the people and governing the kingdom, can you rule without interference?” The Taoists had no use at all for the Confucian approach to government, which was extremely invasive and unrestrainedly heavy-handed. As a result, they refused to become government employees of any type. Some, however, felt that they should prove the validity of Taoist theories of government by joining and showing the way. Some did succeed. The basic idea of Taoist government was that the officials should be so evidently virtuous and intent on the welfare of people that their example would be followed–that people would do right for its own sake and for their own self-respect and integrity. It often worked, and this challenge of Lao Tzu was vindicated. In the opening and shutting of his gates of heaven, cannot he do so as a female bird?

The translator says that Taoist commentaries on this sentence say that the “gates of heaven” are the two nostrils, and this is in keeping with what has gone before. “Shutting” the gates is making the breath so subtle that it disappears for a while and become totally internal. And this internal breath sustains the body just as well as the outer breath usually does. But this dramatic process is not one that can be done in the usual sense–that is, it is not intentional, but occurs as a side effect of the deep internalization of the awareness. In the East a common simile of this state is the female bird sitting on her eggs. Her attention is completely absorbed on the eggs, not on the things around her. Sri Ramakrishna said that her eyes have a distinctive appearance, and that an adept yogi’s eyes look the same. While his intelligence reaches in every direction, cannot he be without knowledge? Lin Yutang: “In comprehending all knowledge, can you renounce the mind?” There is a knowing that is merely intellectual and therefore theoretical, but there is a knowing that is a matter of direct experience which results in something far beyond intellectuality–so far that it is sometimes called “unknowing.” Unknowing is actually intuition which cancels out the need for the lesser knowing of the mind. Swami Prabhavananda’s translation of Bhagavad Gita 9:1, speaks of “knowledge which is nearer than knowing, open vision direct and instant.” The mystery of the Tao “(The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called ’The mysterious Quality’ (of the Tao)” (Tao Teh King 10c). This is one of the most wonderful passages in this book, and one that should be carefully pondered especially by those raised in the God Is Watching You And You Had Better Watch Out Or Else religions of the West. The Bhagavad Gita speaks the truth about this superstition, but here Lao Tzu has put it so succinctly and yet so completely. The Tao produces all things and nourishes them; it produces them and does not claim them as its own. This first clause tells us that the Tao is intimately involved with all things, maintaining the existence and the possibility of their evolution. Yet, even though their Source, It does not look upon them as Its possessions in the way a human artisan would the products of his skill. We do not “belong” to the Tao–we are a part of the Tao. That is a completely different matter altogether. We are not pygmies squatting at the feet of some Big Master, owned by him as his slaves who are dependent on his will for their very life. Few things are more paralyzing and poisonous than this Big Daddy view of God as a cosmic tyrant that we had better obey and please or else suffer forever and ever. No wonder the West had been so violent, competitive and vengeful throughout its recorded history, ruled by governments that are supreme in authority and in which the individual is so often crushed heedlessly. Freedom exists in comparatively few lands, and there it is in constant peril of annihilation. Big Brother is indeed watching in politics, and Big God is watching in religion. Both have little regard for the individual, but delight in a herd mentality they can easily control. The outcry for world

government and world order comes from hearts and minds intent on domination and suppression of dissent. And the sheepwits accept it meekly. As a Greek Orthodox theologian has written, the “peace” they want is “the feverlessness of a corpse.” It is a natural consequence of their religion. It does all, and yet does not boast of it. Think how full Western scriptures are of gorilla-like chest-beating assertions by God implying that we who would dare question or disobey are as nothing–mere motes floating in a sunbeam. For a perfect example of this, see the thirty-eighth and thirtyninth chapters of Job which contain megalomaniacal ravings supposedly by God to shut Job up and put him in his place. Here are just a few of the questions put to Job: Where wast thou when I laid the foundations of the earth?” Whereupon are the foundations thereof fastened? or who laid the corner stone thereof? Who shut up the sea with doors, when it brake forth? Hast thou commanded the morning since thy days? Hast thou entered into the springs of the sea? Hast thou entered into the treasures of the snow? Hath the rain a father? Out of whose womb came the ice? Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou send lightnings, that they may go, and say unto thee, Here we are? Wilt thou hunt the prey for the lion? Knowest thou the time when the wild goats of the rock bring forth? Who hath sent out the wild ass free? Will the unicorn be willing to serve thee, or abide by thy crib?…Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn? Gavest thou the goodly wings unto the peacocks? Hast thou given the horse strength? hast thou clothed his neck with thunder? Convincing and humbling, if not outright devastating, yes? For a satirical treatment of this divine psychosis, see The Adventures of the Black Girl in her Search for God, by George Bernard Shaw. It presides over all, and yet does not control them. This is a major point. Naturally the omniscient and omnipresent God is aware of all things–holds all things within His consciousness, otherwise they would cease to be. But, having manifested them within a framework of natural law, God needs do nothing more. Human beings, on the other hand, can indeed control both themselves and their environment as an exercise in the evolution of consciousness–which is the sole purpose of creation. It is all in our hands, including the consequences we call karma. This is what free will is all about–an inescapable faculty that God never interferes with. No, neither Mommy-God nor Daddy-God will kiss it and make it well. That is what we are intended to do for ourselves. This is what is called ‘The mysterious Quality’ of the Tao. However, it is only mysterious to limited human consciousness, for it is the only possible Order (Ritam) of things.

In conclusion we need to realize that in our personal life sphere we must eventually be exactly like the Tao, for that, too, is our Mysterious Quality.

6. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario Lista caracterelor din capitolul 10 din Dao De Jing;[Tao Te Ching;Tao Te King] insotita de transcriptie si semnificatie
第十章
WB: 載營魄抱一,能無離乎﹖專氣致柔,能如嬰兒乎﹖滌除玄覽,能無疵乎﹖愛國治民, 能無為乎﹖天門開闔,能為雌乎﹖明白四達,能無知乎。 生之,畜之,生而不有;為而不恃;長而不宰,是謂玄德。 HG: 載營魄,抱一,能無離乎,專氣致柔,能嬰兒。滌除玄覽,能無疵。愛民治國, 能無為。天門開闔,能為雌。明白四達,能無知。生之、畜之。 生而不有,為而不恃,長而不宰,是謂玄德。 Fu Yi: 載營魄。袌一,能無離乎,專氣致柔,能如嬰兒乎。滌除玄覽,能無疵乎。 愛民治國,能無以知乎。天門開闔,能 爲 雌乎。明白四達,能無以 爲 乎。生之畜之,生而不有, 爲 而 不恃,長而不宰。是謂玄徳。 Mawangdui A [versiunea A] A:□□□□□□□□□□□□□能嬰兒乎 ∠脩除玄藍能毌疵乎愛 □□□□□□□□□□□□□□□□□□□□ □□□□□生之畜之生而弗 □□□□□□□□德 Mawangdui B[versiunea B] B:戴營魄抱一能毌離乎專氣至柔能嬰兒乎脩除玄監能毌有疵乎愛民栝國能毌以知乎天門啟闔能為雌 乎明白四達能毌以知乎生之畜之生而弗有長而弗宰也是胃玄德

第 di4 ti: R: prefix înaintea unui număr,pentru numere de ordine,de
ex.:"primul","numărul doi", etc.;secventă,număr;categorie; clasã; grad; E:line,order, degree, class, going along the line, serves for the formation of the ordinal numbers, merely,only, meanwhile, however,house, apartment, number; G:Reihe,Ordnung,Grad, Klasse, der Reihe nach, dient zur Bildung der Ordnungszahlen, lediglich,nur, indessen, aber, Haus, Wohnung, Nummer; 十 shi2 schi: R: zece; E: ten; G: zehn; 10, vollständig

zhāng zhang1 tschang:R:capitol;sectiune;paragraf;instructiune;regulă;statut;tratat;articol;petitie; memorandum;departament;sigiliu;timbru;bine;frumos;insignă colorată;distictie; pretuire;ultimul nume[una dintre cele 100 de familii]; E: essay, treatise, paper, petition, memorandum, chapter, department, paragraph, section, seal, stamp, regulation, instruction, modifier, statute, rule, fair, fine, nice, beautiful, colored, badge, award, pricing, last name ( one of the 100 families) ;F: chapitre ; ordre ; règle; règlement; statuts ; cachet; sceau ; médaille; insigne; G:Aufsatz,Abhandlung, Schriftstück, Eingabe, Denkschrift, Kapitel, Abteilung, Absatz, Abschnitt, Siegel, Stempel, Vorschrift, Bestimmung, Satzung, Regel, Paragraph, schön, bunt, abzeichen, Auszeichnung, Familienname;

10.1: 載[载] Mandarin reading: zaì zaǐ daì zaī zī; zai3 tsai : Cantonese reading: zoi2, zoi3; Japanese on reading: sai; Japanese kun reading: noseru, shirusu, noru; Korean reading: cay: Vietnamese reading: tải;
R: A. a încărca o cărută; a umple până la refuz, complet; a duce, a purta; a sustine, a sprijini; a produce (un rezultat); a fermeca, a entuziasma, a opri, a tine(inamicul)pe loc; a se stăpâni; a pune în scris, a intra, a înregistra; o activitate; actiune; B. atunci, deci, prin urmare; în consecintă, prin urmare; C. (o “intrare, pătrundere; uşă, pasaj, coridor, loc de intrare”:) un an; E: carry; load; transport, convey;, hold, (the road) be

filled with, and, as well as, at the same time, record, "chariot" tone 3: year; 载 [zai4] /to carry/to convey/to load/to hold/and/also/as welb as/simultaneously/ 半载 [ban4 zai4] /half load; 记载 [ji4 zai3] /write down/record/下载 [xia4 zai4] /to download; 载 [zai3] /year/ G: zu Wagen befördern, laden, beladen, tragen, empfangen, enthalten, voll sein von, füllen, vollenden, stehen in (Zeitung, Buch), aufzeichnen, berichten, hundert Billionen, "Kampfwagen" Ton 3 Jahr; F: J.J.L. Duyvendak: Le caractère tsai qui ouvre ce chapitre est probablement une particule qui devrait terminer le chapitre précédent ; il a été placé ici par une faute de ponctuation, ancienne du reste car on la trouve déjà dans une citation dans les Elégies de Tch’ou. Comme particule, ce caractère est l’équivalent de tsai (42) et a le sens de yi (43) « finir », final de phrase. Placé au début de ce chapitre, même si on pouvait trouver une traduction satisfaisante, (le mot signifie « transporter » ou « commencer »), il rompt le rythme qui est de quatre mots par membre de phrase ; au contraire, il complète très bien la phrase finale du chapitre précédent, qui compte seulement trois caractères et selon le rythme, devrait en avoir quatre aussi. On pourrait objecter que tao « Voie », à la fin de cette phrase, est une rime (voir Karlgren, The poetical parts in Lao-tsi, Göteborgs Högskolas Arsskrif, XXXVIII, 1932, p. 7) ; mais, dans la prononciation archaïque, tsai est , qui rime aussi de manière satisfaisante avec les rimes précédentes Aussi, malgré les Élégies de Tch’ou, la correction me paraît-elle sûre. Le grand érudit Souen Yi-jang (1848-1908) est enclin à l’approuver.

10.2: 營 [营] Mandarin reading yíng yǐng ying2 cuō; ying ying: Cantonese reading jing4; Japanese on reading: ei; Japanese kun reading: itonamu; Korean reading: yeng, hyeng; R: sine; propriu;

personal "suflet spiritual"(varianta regionala pt hun; Hun (魂 hún hun roun): sufletul eteric (Animus); Memorie ereditara, perceptia, imaginatia(emisfera dreapta); F-VB; higher soul, involving mental and spiritual functions; p’o: lower soul, involving bodily functions (when hun and p’o separate, death occurs). 營私 [营私] yíng sī- interes personal; aşezare în tabără, a campa; baraca; administrare; a planifica o constructie; a construi, a fonda, a întemeia; a depinde de; a topi, a turna; a aranja; a fixa,a stabili (ora); a reglementa; a adapta(o melodie)a se întelege, a lua măsuri; corp (de armată); batalion; regiment; E: soul, self, "spiritual soul";營私 [营私] yíng sī- personal interest; seek, operate, own, run, camp, barracks, battalion; encampment, army; to deal in; to trade; to operate; to run ; nourishment ; to manage ; 神 神 shén God ; unusual ; mysterious ; soul ; spirit ; divine essence ; lively ; spiritual being ; abbr. for 神舟 Shen2 zhou1 F: dieu ; esprit ; expression; air ; énergie; J.J.L. Duyvendak: Ying peut-être un mot dialectal de Tch’ou, est expliqué par plusieurs commentaires comme synonyme de houen , « âme spirituelle ». G: Seele, Selbst "spirituelle Seele"; "Geistseele";營私 [营私] yíng sī - persönliches Interesse; Soldatenlager, Kaserne, Lager, Regiment(500 Mann), Bataillon, sich beschäftigen, erinnern, planen, bauen; Stanislas Julien: Ce passage a beaucoup embarrassé les commentateurs de Lao-tseu. La plupart remplacent le mot ing (vulgo « camp ») par le mot hoen, « âme spirituelle », qu'ils placent avant tsaï. Le naturel du saint homme est calme et reposé, la partie spirituelle de son être est invariablement fixée, elle n'est point entraînée ni pervertie par les objets matériels. Quoiqu'elle ait pris le principe animal pour sa demeure (un autre auteur dit : pour sa coquille, c'est-à-dire son enveloppe), cependant le principe animal, l'âme animale, lui obéit dans tout ce qu'elle veut faire. Alors on peut dire que le principe spirituel « transporte » le principe animal (c'est-à-dire le mène, lui commande). Les hommes de la multitude soumettent leur nature aux objets extérieurs, leur esprit se trouble, et alors l'âme spirituelle obéit à l'âme animale. Laotseu apprend aux hommes à conserver leur esprit, à conserver l'âme sensitive, à faire en sorte que ces deux principes ne se séparent pas. Les sages qui cultivent le Tao font en sorte que l'âme spirituelle (hoen) soit constamment unie, attachée à l'âme animale, de même que l'éclat du soleil est « porté sur » le corps opaque de la lune (comme l'homme est porté sur un char, comme un bateau est porté par l'eau). Il fait en sorte que l'âme animale retienne

constamment l'âme spirituelle, de même que le corps opaque de la lune reçoit la lumière du soleil. Alors le principe spirituel ne s'échappe pas au-dehors et l'âme animale ne meurt pas

10.3: 魄 Mandarin reading pò bó bō tuò po4 bo 1,2 po Cantonese reading bok3 paak3 tok3 Japanese on reading haku baku Japanese kun reading tamashii; Korean reading payk Vietnamese reading phách: R:

anima, 魄 suflet fizic(al corpului) spirit animal, suflet trupului; sufletul animal în om care moare, şi partea întunecată a Lunii; din toată inima; animator; minte, cuget, ratiune; a-şi recăpăta cunoştinta; a-şi veni în fire; formă, înfãtişare; înveliş; chip; 氣魄 [气魄] qì pò atitudine impunatoare; viziune indrazneata; E: bodily soul; physical soul, vigor; vigour, spirit, body; the part of human soul which dies, the dark part of the moon; 氣魄[气魄] qì pò (n) bold vision; enterprising outlook, (n) imposing attitude; G: Körperseele, die tierische Seele im Menschen, die stirbt; der dunkle Teil der Mondscheibe; F:

10.4: 抱 Mandarin reading baò bào baǒ paó ju¹ kü Cantonese reading bou6 pou5; Japanese on reading: hou; Japanese kun reading: idaku daku kakaeru; Korean reading: pho; Vietnamese reading: bão; R: a înveli (în,
cu); a îmbrătişa; îmbrătişare; a împături;a plisa, a cuprinde în, a îngloba în;a tine, a imobiliza; a se adăposti, a se refugia; a ancora ; a păstra în suflet;a nutri; 抱 ju¹ kü a adera;a captura; a retine; 撫抱 [ 抚抱] fǔ baò fara grija; E: embrace, hold in arms, enfold; arrest, detain, restrain, restrict, limit, constrain, inflexible; 撫抱 [ 抚抱] fǔ baò caress; G:ergreifen, festhalten, sich genau halten an;

刨 baò bào paó bao4 pao2 R: a subtia cu o rindea, dalta (lemnul); a decoji; a detasa cu o pana de lemn partile din argila, care ameninta sa se desprinda (argila in olarit); a scoate (partea de sus); rindea; planul dulgherului; a nivela; nivela; E: to cover the top of it; carpenter's plane; plane, level F: chapoter(terme de poterie. détacher avec le chapotin les parties qui menacent de se détacher; dégrossir le bois avec une plane); plan, le niveau plan
de menuisier;

10.5:一 yi¹

I: R:unu; un ;o; singur; primul; acelaşi; de aceeaşi formă; întregul;tot; spaţiul;imediat ce; definit; absolut; unic; timpul unu[momentul iniţial]; acelaşi; unul şi acelaşi, identic, uniform; de aceeaşi formă; definit; întregul; tot; spaţiul; imediat ce; absolut;unic; pretutindeni, peste tot; E: One, 1, first, single; The same, Be, Of the same shape, Whole;single ;The space, as soon as, definite, absolutely,unique,one-time;F: un, 1, premier, même, de même, seule; de manière uniforme, tout, le tout, le plus rapidement -, prévoit que, nécessairement, une fois seuls; G:ein, eins, 1, erste, derselbe, gleich, gleichförmig, ganz, das All, so bald als -, bestimmt, unbedingt, einzig einmalig;

刨一 baò yi pao i Stanislas Julien L'expression pao-i, « conserver l'unité », veut dire
faire en sorte que notre volonté soit essentiellement une (c'est-à-dire non partagée entre les choses du monde), afin de procurer la quiétude à notre cœur. Alors l'âme spirituelle et l'âme animale ne se sépareront pas l'une de l'autre.

10.6: 能 Mandarin reading néng neng2 naì taí taì naí xióng; Cantonese reading nang4 ; Japanese on reading: nou dai; Japanese kun reading : atau yokusuru; Korean reading: nung, nay Vietnamese reading: năng R:

(un urs; de aici:) fortă, putere; capacitate, posibilităti; abilitate îndemânare, iscusintă;talentat; aptitudini; dotat; deştept,istet; capabil, îndemânatic; a fi capabil de a,a fi în stare să; a putea; a fi posibil; E: to be able; can, may, permitted to; capable,
competent, energy, able, ability;

10.7: 無[无] Mandarin reading wú mó wu2 mo2 mou4 wu ; Cantonese reading mou4; Japanese on reading: mu bu; Japanese kun reading: nai, nakare;

Korean reading: mwu; Vietnamese reading vô;

R: nu există, nu are; fără; nu;golul; vidul, nonexistenţa[ceea ce nu are caracteristici şi deci nici nume]; prefix de negare: non-;ne- a-(atemporal), nu, nici unul, lipsa, E: not existing, there is not, nothing, no, without, -less, not to have, no, none, not, to lack, un- used for RS8506 wu :origin, mother, the left hand = the holding hand; wu can be translated as oneness of emptiness and fulness: a holding hand + one = oneness;fire + crossed fire = yin and yang of fullness and emptiness, a polarity which changes to oneness; F: n'existe pas, il n'y a pas, rien, aucun, sans, un, (wu) vide;vacuite; l'unité originale du vide et de la plénitude; mother; la main gauche = la main qui arrêt; G:nicht vorhanden, es gibt nicht, nichts, kein, ohne, un-, -los, gebraucht für RS8506 (wu) = rt80 origin,mother; ncr14 die linke Hand= die haltende Hand;

10.8: 離[离] Mandarin reading lí lì lǐ li2 li: chī gǔ Cantonese reading: lei4, lei6 ; Japanese on reading: ri ; Japanese kun reading: hanareru, hanasu, tsuku, Korean reading: li; Vietnamese reading: li ; A. separare; centrifug; ionizare;
子 lí zǐ: ion; a abandona, a părăsi; a se retrage; a lăsa, a da drumul; a abandona; a se despãrti de; a înceta; a pleca; dispersat; a respinge; a arunca; a separa; departe; a trece prin;a da peste, a întâlni din întâmplare; R: B(ornit) grangur; E: leave, depart; go away; separate; part from, be away from, off, away, from, without, independent of; G: verlassen, (sich)trennen, (sich)entfernen, fern von-, entfernt, fort, ohne, eines der Diagramme;

10.9: 乎: Mandarin reading hū hú hu1hu Cantonese reading: fu1, fu4, wu4; Japanese on reading: ko; Japanese kun reading: yo, kana, ka; Korean reading: ho; Vietnamese reading: hò R: exclamatie; particulă finală
interogativă; în, la,pe; din cauza; de partea, latură, a fi comparabil (cu); 近乎 [ jìn hu ] apropiat, intim; 在乎 [ zaì hu ] (v) a fi determinat de, (v) a-I pasa de; a avea grija; 在 zai: la, in ,pe, repaus; (localizat) in, la, a exista; 在車 [ zaì chē ] la bord; in caruta; E: interrogative or exclamatory final particle; expressing doubt or conjuncture, verbal suffix, suffix of adjective or adverb question mark; unexpectedly 近乎 [ jìn hu ] close to, intimate; 在乎 [ zaì hu ] (v) be determined by, (v) care about; mind; 在 be at, in, on; consist in, rest; (located) at, in, exist; 在車 [ zaì chē ] aboard G: Fragewort, Ausrufewort oder Seufzer, ach, oh,

Verhältniswort verschiedener Bedeutung, in, von usw.,als(bei Vergleichen) Dativzeichen; 5.29;

10.10: 專[专] Mandarin reading: zhuān zhuan1 tuan tschuan; Cantonese reading: zyun1; Japanese on reading: sen; Japanese kun reading: moppara; Korean reading: cen; Vietnamese reading: chuyên: R: a fi ataşat

de, în întregime devotat la; a se preda pe sine în întregime la; special, particular, a se exprima; singur, unic responsabil pentru; singur (cu sine); 專心 zhuān xīn absorptie, concentrare; E:special, speciality, monopolize; monopolize, take sole possession; for a particular person, occasion, purpose, focused on one thing, special, expert, particular (to sth), concentrated, specialized; 專欄 zhuān lán special column; 專利 zhuān lì (n) patent; 專門 zhuān mén specialist, specialized, customized; 專心 [ zhuān xīn ] absorption, concentrate, concentrate, concentration, engrossed; G: einzig, allein, nur, ausschließlich, ganz, besonders, eigens, nur für sich allein, selbständig, etwas auf sich allein nehmen, an sich reißen, sich aneignen;

10.11: 氣 [气] Mandarin reading: qì; qi4 Wade-Giles: ch’i; EFEO: ts'i; khi; xǐ Cantonese reading: hei3; Japanese on reading: ki, ke; ki [] (in japoneza: 気)Japanese kun reading: iki; Korean reading: ki; Vietnamese reading: khí; R: respiratie, suflu, suflare; energie, aer,vapori, abur; fluid vital,
temperament, vreme; climat; dispozitie; energie; mana; energia vitala ;"vaporii unduitori se ridica de la sol si formeaza norii" (Wieger). Forma traditionala 氣 cuprinde "orezul" 米 mǐ, si vaporii sau aburul 气 care se ridica de la gatirea orezului 米. omul 人 rén ; localizare: campul de

cinabru mijlociu 中丹田 zhóng dāntián; Qi(氣)este una din cele trei comori 三寶 san1 bao3 alaturi de Jing(精) si Shen(神); Hun(魂) si Po(魄) joaca un rol important in medierea dntre inconştient şi conştiinţa, psihic si corp ca simboluri. 氣車 autobuz; 氣力 qì lì (n)- forta; putere; energie; 力氣 lì qi - forta; 氣人 qì rén- a face pe cineva furios, a contraria, inoportuna, enerva pe cineva;氣魄 qì pò (n) - viziune indrazneata; perspectiva de întreprinzător, atitudine impozanta; 屏氣 bǐng qì- a-şi ţine răsuflarea; 不爭氣 bù zhēng qì - a fi dezamăgit, a nu reuşi să se ridice la înălţimea aşteptărilor;泄氣 xiè qì (v) disperare; a simti ca renunti, abandonezi; 洩氣 xiè qì (adj) descurajat; frustrat; 才氣 caí qì- talent literar; 出氣口 chū qì koǔ (n)- eliberare emotionala; supapa de evacuare gaz, aer; 磁氣圈 cí qì quān- magnetosfera; 大氣 dà qì-atmosfera; 福氣 fú qì (n) - noroc; sansa;; 孩子氣 haí zi qì- copilaros; baietos; 加濕氣 jiā shī qì -umidificator; 客氣 kè qì -politicos; 口氣 koǔ qì - ton (prietenos sau dusmanos al comentariilor); 聲氣 shēng qì(n) -voce; ton; 殺氣 shā qì – privire ucigasa; 脾氣 pí qì -temperament, dispozitie, stare; 神氣 shén qìexpresie, maniera, însufleţit, viguros; 生氣 shēng qì - furios, nebun, jignit,ofensat; a se înfuria, a fie furios,嘆氣 tàn qì - oftat, suspin;香氣 xiāng qì – tămâie, smirna; 勇氣 yǒng qì-curaj, valoare ;志氣 zhì qì (n)- hotarat, decis; E: air, gas, air, smell, , steam, vapor; weather, atmosphere, breath, vital breath, spirit, anger; to make sb. angry, to get angry, to be enraged; haze, influence, flowing out, power, vitality, feeling, anger, mood, nature, manner, behavior, condition, energy; corresponds to Jung´s definition of libido as life energy. It is precious to recognize deeply that these concepts of Jing(精) . Qi(氣). Shen(神). Hun(魂). Po(魄) play an important part which mediate between the unconscious and consciousness, psyche and body as symbols. 氣車 bus; 氣力 qì lì (n)- strength; energy; 力氣 lì qi -strength; 氣人 qì rénto get someone angry, to get someone annoyed; 氣魄 qì pò (n) -bold vision; enterprising outlook, (n) imposing attitude; 屏氣 bǐng qì-hold one's breath; 不爭氣 bù zhēng qì - be disappointing, fail to live up to expectations; 泄氣 xiè qì (v) despair; feel like giving up; 洩氣 xiè qì (adj) discouraged; frustrated; 才氣 caí qì- literary talent; 出氣口 chū qì koǔ (n)- gas, air outlet, (n) emotional outlet ; 磁氣圈 cí qì quān- magnetosphere; 大氣 dà qì-atmosphere; 福氣 fú qì (n) -good luck; good fortune; 孩子氣 haí zi qì- boyish, childish; 加濕氣 jiā shī qì -humidifier; 客 氣 kè qì -polite; 口氣 koǔ qì -(friendly or unfriendly) tone (of comments); 聲氣 shēng qì(n) -voice; tone; 殺氣 shā qì -murderous look; 脾氣 pí qì -temperament, disposition, temper; 神氣 shén qì-expression, manner, spirited, vigorous; 生氣 shēng qì -angry, mad, offended, to get angry, to be enraged, to take offense; 嘆氣 tàn qì - sigh, heave a sigh;香氣 xiāng qì -incense; 勇氣 yǒng qì-courage, valor ;志氣 zhì qì (n)- resolve; drive F: Qi 气 (氣) qì, énergie vitale; gaz ; air; souffle ; souffle vital; odeur ; vigueur; énergie; irriter; "Les vapeurs ondulantes

s'élèvent du sol et forment les nuages" --Wieger. La forme complexe 氣 comprend un "riz" 米 mǐ, la vapeur 气 s'élève de la cuisson du riz 米. homme 人 rén ; champ de cinabre moyen 中丹田 zhóng dāntián; G:Luft, Gas, Äther, Dunst, Dampf, Hauch, Atem,
Atmosphäre, Einfluß, Ausfluß, Macht, Lebenskraft, Geist, Gefühl, Zorn, Laune, Wesen, Art, Benehmen, Zustand, Energie; 3.8; 10.11;

10.12: 致 Mandarin reading zhì zhuì zhi4 tschi Cantonese reading zi3; Japanese on reading chi Japanese kun reading itasu; Korean reading chi Vietnamese reading nhí; Traditional Variant(s) 緻 delicate, fine; dense;
R: a trimite, a acorda, a furniza, a provoca, a transmite; a transmite; a exprima; a ceda, a da; a produce, a cauza; a face pe cineva sa dea tot ce poate; sa mearga cel mai profund; la limita extremă; a cauza; a merge, minuscul(fin) şi inchis; E: fine and close, to send, to devote, to deliver, to cause, to convey , extend(respects, greetings, etc,) result in, incur, concentrate, so...that, interest; F:adresser ; causer; entraîner ; s'appliquer à; transmettre, envoyer, livrer, apporter, le sacrifice, de renoncer, de refuser, la volonté, l'intention, le but, l'achèvement, parfaitementvenir, à lancer, pour effet de créer, provoquer, d'évidence, atteindre, obtenir, de sorte que, ce qui, il vient à ce que; se rendre dans un lieu eloigné", tandis; G: kommen lassen, veranlassen, bewirken, verursachen, hervorrufen, entstehen, hervorgehen, erreichen, erlangen, so daß, wodurch, es kommt dazu, daß;überbringen,schicken,hingeben,opfern, verzichten,ablehnen,Wille, Absicht,Ziel,Vollendung, hervorragend ; 10.12;

10.13: 柔 Mandarin reading roú rou2 jou Cantonese reading jau4 Japanese on reading nyuu, juu; Japanese kun reading: yawarakai, yawarageru, yawara; Korean reading: yu; Vietnamese reading: nhu; R:

moale, blând, tandru, maleabil, flexibil, usor, suplu; subtil, delicat; plăpând; docil; fraged; fragil; mic, subtire, zvelt, neînsemnat; îngăduitor, sărac; fin; dulce; căldut; melodios; tandru, afectuos; încet, domol; monoton; uşor; liniştit; fără zgomot; fãrã fortă, slab; diluat; E:soft, gentle, pliant, flexible, mild, supple; G: geschmeidig, biegsam, gelenkig, weich, zart, sanft, schwach, nachgiebig, gefügig;

10.14: 能 neng2 vedeti :10.6; 10.15: 嬰[婴] Mandarin reading yīng ying1 ying Cantonese reading jing1 Japanese on reading ei Japanese kun reading fureru midorigo Korean reading yeng Vietnamese reading anh : R: a îmbrătişa;a cuprinde
în,a îngloba în, a purta în brate; copil mic, prunc; copil nou nascut, mama care alăptează; înconjurat, infasat, şiret; şnur; panglică; E:baby, infant, bother, breastfeeding mother; G: Säugling, neugeborenes Kind (besonders Mädchen), umgeben, einwickeln die säugende Mutter 10.16: 兒 er2,5 ör : R: A.copil; fiu; B.sufix pentru nume; C.sufix pentru anumite adverbe de loc şi timp; E:son, youngster, youth; G:Söhnchen, Sohn, Knabe, kleines Kind, Kind, ich, dein Sohn, bedeutungslose Anhängesilbe für Hauptwörter in der Pekinger Mundart;

10.17: 乎 hu1; vedeti: 10.9; 10.18: 滌[涤] Mandarin reading dí di3, di 1, di 2 ti Cantonese reading dik6 Japanese on reading deki jou Japanese kun reading arau Korean reading chek Vietnamese reading sạch : R: a spăla, curăţa, purifica;
mătura; vad; a trece printr-un vad; loc; locul unde ; acela care; a(se)spăla; mâl; a (se)scălda; a muia, a îmbiba, a (se) umezi; a (se) înmuia; a (se) uda; baltă, mlaştină; abrupt, râpos; E: wash, cleanse, purify; sweep; G:waschen, spülen, reinigen, säubern, läutern, bessern;

10.19: 除 Mandarin reading chú zhù shū chu2 tschu Cantonese reading: ceoi4, cyu1, cyu4; Japanese on reading: jo, ji; Japanese kun reading: nozoku; harau; Korean reading: cey; Vietnamese reading: trù; R: a retrage; elimina,

indeparta, excepta, a sustrage; a lua, a duce cu sine (pe cineva); a nimici, divide, a scapa de, departe de, în afară de; a şterge, a scãdea; a divide( aritmetică); afară; a scoate; a invita, a duce; trepte către un palat; suprafată; exterior; aparente; E: eliminate, remove, except, do away with, wipe out, divide, get rid of it, do away with, besides; G:fortnehmen, beseitigen, abschaffen, entziehen, abziehen, ausnehmen, ausschließen, ausgenommen, außer, mathem. teilen, Stufe, Aufstieg, befördern, ernennen, ordnen

10.20: 玄 Mandarin reading: xuán xuàn xuán xuan2 hüan hsüan hiouan; Cantonese reading: jyun4; Japanese on reading: gen, ken; Japanese kun reading: kuro; Korean reading: hyen; Vietnamese reading: huyền R: întunecat, sumbru;
negru; culoarea cerului, culoarea albastru inchis a marii(in lb. greaca: ion)culoarea cerului nocturn; profund, adanc, mistic, calm; contemplatie; absorbtie contemplativa; linistit; corespondenta analogica /magica: moartea sacra/transa mistica; mister;principiul transcendantal sau calea care ajunge la izvorul tuturor fenomenelor in conceptia lui Laozi si Zhuangzi; 大門[门] dà mén marea poarta(poarta transei); acest caracter este inlocuit de 元 yuan 2 in 1.51, 1.52, 1.55, 6.7, 6.9, 10.20, 10.68, 15.9, 51.71, 56.29, 65.52 si 65.54 in unele editii; 玄牝 xuán pin hsüan pin hiouan pin- femela profunzimii[vidului], numită şi matricea profunzimii desemneaza Yin-ul din Yang - poarta feminina(Yin) din zona Yang(starea de veghe paradoxala; transa mistica)[vedeti imaginea diagramei in metoda de trezire pilotata]; E: black, dark, deep, profound, abstruse, mysterious, hidden, the color of the sky, unreliable,

incredible; F: noir, sombre, profond, obscur; obscurité; caché, mystérieux, ciel; couleur du ciel, dont l'origine se perd dans la nuit des temps; incroyable; mystère; Principe transcendantal qui est à la source de tout phénomène dans la pensée de Laozi et Zhuangzi; G: schwarz, dunkel, finster, tief, verborgen, geheimnisvoll, Himmel, taoistisch, persönlicher Name von 康熙(Kang Xi, Qing Kaiser, vergleiche Wing Nr.66) 康 [kang1] peaceful;熙[xi1] prosperous; splendid;

10.21: 覽[览] Mandarin reading lǎn làn lan3 lan ; Cantonese reading: laam5; Japanese on reading: ran; Japanese kun reading: miru; Korean reading: lam; Vietnamese reading: lãm; R: a privi la; a inspecta; a percepe; a vedea,
vedere, a citi; a observa; a examina; a vizita; în altă variantă caracterul 覽 are la baza 金 [jin1 metal] în loc de 見 [ jian4 a vedea]; E: look at, inspect; perceive; see, view, read; G: anschauen, besichtigen, überblicken, wahrnehmen;

10.22: 能 neng2 vedeti :10.6; 10.23: 無[无]
wu2 mo2 mou4wu ; vedeti: 10.7.

10.24: 疵: Mandarin reading cī zī zhaì jì ci1 tse Cantonese reading ci1 ci4 Japanese on reading: shi; Japanese kun reading: kizu; Korean reading: ca ; R: cusur, defect, greşealã, eroare, boala; crustã, coajã (la o rana); cicatrice; netrebnic,
escroc, pungaş; a păta, a defăima, crãpãturã, spãrturã; a strica; a ştirbi; E:flaw, defect; fault, disease; blemish; G:Makel, Gebrechen, Fehler, Muttermal;

10.25: 乎 hu1; vedeti: 10.9; 10.26: 愛[爱] Mandarin reading: aì ai4 ai; Cantonese reading: ngoi3 oi3; Japanese on reading: ai; Japanese kun reading : mederu oshimu itoshii: Korean reading: ay; Vietnamese reading: yêu R: 心忄 doua inimi; a iubi; a fi

scump la; dragoste, afectiune iubire; a se îndrãgosti de; se pot suferi; afectiune, simpatie; fiintã iubită, drag, scump; a simti afectiune; a fi pasionat de, a place, admira; 愛 慕 aì mù- a adora, admira; 愛情 aì qíng - iubire (intre un barbat si o femeie); 愛人 aì renpartener, soţ, soţie, iubit/a; 心愛 xīn aì – iubit/a; 作愛 zuò aì - a face dragoste; E: love, affection, like, be fond of, be apt to, be in the habit of; to love, affection, to be fond of, to
like,admire;愛慕 [ aì mù ] adore, admire; 愛情 [ aì qíng ] love (between man and woman); 愛人 [ aì ren ] spouse, husband, wife, sweetheart ; 心愛 [ xīn aì ] beloved; 作愛 zuò aì - to make love G:lieben, Liebe, Geliebte, Lieblings-, gerne tun oder haben,

gewohnt sein, schätzen, Wohlwollen, Mitleid, leid tun, schonen, sparen, geizen, Begierde, skr:trsna Gier, Gier als Ursache des Leidens

10.27: 民 Mandarin reading: mín; min2 min Cantonese reading: man4; Japanese on reading: min; Japanese kun reading: tami; Korean reading: min; Vietnamese reading: dân R: oamenii(obisnuiti); supusii, cetăţenii;
lumea; comunitatea; locuitorii; un membru al unei naţionalitati, o persoană de o anumită ocupaţie, civili; E: the people, people, subjects, citizens ;a member of a nationality, a person of a certain occupation, civil, social; G:Volk, Bevölkerung, Untertanen, Staatsbürger, bürgerlich, zivil, sozial; 3.5;

10.28: 治

zhì zhi4 tschi ching R: a aranja; a dirija, a fixa; a reglementa; a guverna;

a manevra, a carmui (un vas); a îndruma (purtarea cuiva); a conduce ; a determina;a conduce;tratament; cură; leac,remediu; a vindeca; a remedia;bine-guvernat; a conserva[prin sărare]; E: rule, govern, harness, control, treat, cure, punish; F: gouverner; administrer ; guérir; soigner ; aménager; paix; G:heilen, behandeln, pflegen,

ordnen, leiten, verwalten, regieren, beherrschen, Herr werden, bestrafen, berichtigen, zurechtweisen, gute Regierung, friedliche Zeiten; 3.33;

10.29: 國[国] Mandarin reading guó guo2 kuo; Cantonese reading: gwok3 Japanese on reading: koku; Japanese kun reading: kuni; Korean reading: kwuk ; Vietnamese reading: quốc ; Semantic Variant 囯 guó R: stat, tară; natiune; dinastie; E:country, state, nation; G:Reich, Staat, Volk, Land, Dynastie; 10.30: 能 neng2 vedeti :10.6; 10.31: 無[无] wu2 mo2 mou4wu ; vedeti: 10.7. 10.32: 知
zhī zhì zhi1,4 tschi tche R: radical: 矢(sageata); [眾矢之的 zhòng shǐ zhī dì tinta sagetilor(criticii) publice]; 口 kǒu kou3 R: gura; deschidere; intrare; poarta; E:mouth; open end; entrance, gate; F: bouche ; ouverture ; entrée ; passe ; trou; semnificatie: a cunoaste; cunoastere; a fi constient; eruditie; cunostinte; a intelege; a percepe; a fi constient; cunoastere mijlocita(in lb.skr: jnana) care e luata de confucianisti drept inteligentă, întelepciune, desteptaciune, cand de fapt e doar o acumulare, o memorizare de texte si intipariri transmise sau memorate(in lb.skr: smrti); (influenta confucianista care identifica inteligenta si intelepciunea cu "umplerea cu invataturi"); E: radical: 矢(arrow, dart; vow, swear; criticism; 眾矢之的 [ zhòng shǐ zhī dì ] target of public criticism ) to know, to be aware perceive, comprehend know, be aware of, inform, notify, tell; knowledge, wisdom; wise, clever; 知青 zhī qīng educated; F: savoir ; connaître ; connaissance; 知道 zhī Tao savoir; connaître; 知觉 zhī jué sentiment; perception ;conscience; connaissance; 知名 zhī míng connu; célèbre; 知情 zhī qíng être au courant d'une affaire G:wissen, verstehen, kennen, erkennen, Kenntnis haben von-, sich bewußt sein, sich erinnern, bekannt, vertraut sein mit -, beherrschen, das Wissen, die Kenntnis, die Erkenntnis; apare in: 2.4; in 3.55 acest caracter este inlocuit de 智 zhi4;

10.33: 乎 hu1; vedeti: 10.9; 10.34: 天
tiān tian1 tien t’ien R:cer[lumea cerească; rai]; cer[atmosfera]; vremea; lumina; ziua; natura; puterea cerească; Dumnezeu; 天下 tian1 xia4: subcerescul; lumea; univesul; E: heaven, sky, providence, god, divine, celestial, heavenly, imperial, heaven's vault, day, weather, nature, natural, absolutely necessary, essential, origin condition, body condition; F:ciel; jour; journée 3 temps; saison ; nature; univers; G:Himmel, Vorsehung, Gott, göttlich, himmlisch, kaiserlich, Himmelsgewölbe,Tag,Wetter, Natur, natürlich, unumgänglich, Ursprungszustand, Körperzustand;

10.35: 門[门] mén men2 men mên

R:usă, poartă; deschidere; familie;scoală;sectă;zonă strădanii sau aspiratii; 大門[大门] dà mén marea poarta(poarta transei); E: door; gate; portal; entrance, valve, switch, way to do something, family, sect, school (of thought); 天安门事件 tiān ān mén shì jiàn Tiananmen F: porte; entrée ; portail, ouverture; voie (pour l'eau, etc), dans (son) domicile, famille, famille, classe, catégorie; école, adeptes d'une doctrine, des corporations, la profession,moyen ;出门 chū mén déplacement / déplacer (se) / déplacement / sortie / déplacer / bouger / dérangement; G:Tür,Tor,Pforte, Öffnung, Hahn(für Wasser usw), im (eigenen) Hause, Familie, sippe, Klasse, Schule, Anhänger einer Lehre, Zunft, Beruf, Zählwort für Kanonen; 1.59;

Stanislas Julien: Les portes du ciel tantôt s'ouvrent, tantôt se ferment. Lao-tseu veut dire que, « lorsqu'il faut s'arrêter, il s'arrête, lorsqu'il faut marcher (agir), il marche ». Le mot thse, « femelle », indique le repos ; il répond au mot ho, « se fermer ». Telle est la voie du saint homme. Quoiqu'on dise que tantôt il se meut, tantôt il reste en repos, cependant il doit prendre la quiétude absolue pour la base de sa conduite. Lorsque le saint homme dirige l'administration du royaume, il n'y a rien qu'il ne voie à l'aide de sa pénétration profonde. Cependant, il se conforme constamment aux sentiments et aux besoins de toutes les créatures. Il fait en sorte que les sages et les

hommes bornés se montrent d'eux-mêmes, que le vrai et le faux se manifestent spontanément ; et alors il ne se fatigue pas à exercer sa prudence. Les empereurs Yu et Chun suivaient précisément cette voie lorsqu'ils régnaient sur l'empire et le regardaient comme s'il leur eût été absolument étranger.

10.36:開[开] Mandarin reading kaī kai1 kai ;Cantonese reading: hoi1; Japanese on reading: kai; Japanese kun reading: hiraku, aku; Korean reading: kay; Vietnamese reading: khai: R: a deschide; a iniţia, a porni, a opera
(vehicul), a revendica, a ridica (o interdicţie); a expune, a prezenta, explica; a începe; (despre apă); a fierbe; E: open; initiate, begin, start, operate (vehicle), open up, reclaim, open out, come loose, lift (a ban); G:öffnen, eröffnen, anfangen, gründen, unternehmen, freimachen, bahnen, lösen, abschaffen, loslassen, teilen, ausbreiten, aufzählen, darlegen, ausfertigen, ausschreiben, es heißt:-, offen, klar, verständig, klug, brodeln, sieden

10.37:闔[阖] Mandarin reading: hé gé he2 ho ; Cantonese reading: hap6; Japanese on reading: kou; Japanese kun reading: tobira; Korean reading: hap : R: a inchide uşa, uşa batantă, complet, intreaga (familie) familia; cuverturã;
înveliş; integral, tot; intregul; E: close, whole, entire; all; leaf, shut, door; G:Türflügel, schließen, ganz, vollständig, die Familie;

10.38: 能 neng2 vedeti :10.6; 10.39: 無[无] wu2 mo2 mou4wu ; vedeti: 10.7. 10.40: 雌 ci² tse : R: femela la păsări; E: female bird; G:Vogelweibchen, Weibchen,
schwach

10.41: 乎 hu1; vedeti: 10.9; 10.42: 明 Mandarin reading míng ming2 ming: Cantonese reading ming4 Japanese on reading mei myou Japanese kun reading akarui akiraka akeru Korean reading myeng Vietnamese reading minh R: strălucitor; iluminat;
luminos; lumină; zori,(de aici:)următoarea(zi ); clar, evident; a face clar, a declara; văz; vedere inteligentă, inteligent; a intelege; iluminare; trezire; E: bright, light, brilliant, clear, distinct, open, explicit, sharp-eyed, clearsighted; Enlightened; Enlightenment; obvious, unequivocal, to understand, to realize, next, the Ming dynasty; F: connaître; savoir; comprendre; lumineux; brillant ; clair; distinct; net ; ouvert; public; explicite ; prompt; leste ; prochain; suivant; ouvertement; vue; G: hell, leuchten, scheinen, glänzend, berühmt, offen, sichtbar, klar, deutlich, es ist klar,daß-; erklären, Verstand, verstehen, erkennen, wissend, klug, morgen, Höflichkeitsanrede, Ming-Dynastie(1368-1644),F.N; apare in: 10.42; 33.8; 47.32;

Stanislas Julien: Il n'y a que le saint homme qui puisse paraitre ignorant et borné, lorsqu'il est arrivé au comble des lumières et du savoir. C'est ainsi qu'il conserve ses lumières, de même qu'un homme opulent conserve ses richesses en se faisant passer pour pauvre.

10.43: 白 Mandarin reading baí bó bai2 pai Cantonese reading baak6 Japanese on reading haku byaku Japanese kun reading shiro shiroi mousu Korean reading payk pay Vietnamese reading bạch : R: alb, alb ca zăpada,
pur, imaculat; strãlucitor, luminos(despre culori) viu; clar; a face clar, a declara; a întelege; gol; simplu, fara scop; inutil, zadarnic; în van; nefolositor, gratuit, gratis; E: white; snow-white, pure, unblemished; bright clear, pure, plain, blank, in vain, to no effect, free of charge, gratis; G:weiß, leer, rein, hell, klar, erklären, bekanntmachen, offensichlich, leicht verständlich, einfach, gewöhnlich, einfältig, nichtig, vergeblich,

umsonst, kostenfrei, Familienname, auch po 1,gelesen;

10.44: 四 Mandarin reading sì si4 sse Cantonese reading sei3 si3 Japanese on reading shi Japanese kun reading yotsu yotabi Korean reading sa Vietnamese reading tú : R: patru; toate în jur, peste tot, a
doua din cele cinci note muzicale; 四處 [ 四处 ] sì chù ] peste tot, oriunde şi in toate direcţiile; E: four; all around, everywhere, the second of the five musical notes; 四處 [ 四处 ] sì chù ] all over the place, everywhere and all directions G: vier, ringsherum, überall, die zweite der fünf Musiknoten;

10.45: 達[达] Mandarin reading dá tà tì da2 ta Cantonese reading daat6 taat3 Japanese on reading tatsu dachi Japanese kun reading tooru todoku Korean reading tal Vietnamese reading dạt : R: a ajunge la, a atinge,a trece

prin, a realiza, a se clarifica, a realiza demnitatea, inteligenta; a exprima, a transmite, a informa, a comunica, a prelungi, a trece prin; a penetra; a intelege perfect; a face cunoscut; a deveni cunoscut; de succes, a reuşi; pretutindeni, universal; (uneori: miel; om blând şi gingaş; a îngriji (oile care fatã); (despre oi) a fãta; E: arrive at, reach; attain, pass through, achieve, realize, clear, inform, notify, dignity,intelligent, express, convey, communicate, extend; G: durchgehend, hindurchgehen, durchdringen, eindringen, verstehen, klug, öffentliche Bekanntmachung, übermitteln, mitteilen, sich erstrecken, erreichen, bis, erzielen, gelingen;

10.46: 能 neng2 vedeti :10.6; 10.47: 無[无] wu2 mo2 mou4 wu ; vedeti: 10.7. 10.48:為[为] wei2,4 wei:
R: a face,a acţiona,a făptui;a fi;a administra;a servi drept;a acţiona ca;a deveni;în numele; a cauza;pentru că; din pricină că;motiv; E:do,act,act as,serve as,become,be,mean,together with 所 [suo³ so actually;place]to indicate a passive structure;indicating the object of one's act of service; F: faire, agir, pratiquer, être utilisés comme, sont considérés,pour; à; afin de; en vue de; 为所欲为 wéi suǒ yù wéi agir à sa guise / se conduire en maître absolu / se conduire en despote; G:tun,handeln, üben, machen, lassen, veranlassen, bilden, sein, dienen als-, gelten als-, (4) zur Bestimmung als Objekt; 2.7;

10.49: 乎 hu1; vedeti: 10.9; 10.50: 生 shēng sheng1 scheng :
R:a trăi; viată; in lb. sanskrita: jati; ;生命 sheng1 ming4: forta vietii; energia vitală; trai; viu, a da nastere; a aduce la viată(supravietuire); brut; crud, natural, proaspăt; nou, neobisnuit; inedit; învătat; erudit; savant; discipol; student, literat, maestru; relatia de geneza in legea celor cinci elemente vibratorii wu xing (五行) (vedeti si 克 kè ke4 relatia/ciclul de dominare in 五行 wǔ xíng; E: give birth to, bear, grow,get, light a fire,living,unripe, green, raw,uncooked,unprocessed, unrefined, crude, unfamiliar, unacquainted,strange, stiff, mechanical,used before a few words to express emotion abs sensation: extremly,very,existence, life, life (force)/ livlihood, pupil, student; F: vie; existence ; élève; accoucher; naître ; pousser ; vivre; cru ; inconnu; étranger; G:Leben, leben, lebendig, gebären, erzeugen, sich bilden, geboren werden, entstehen, werden, wachsen, roh, frisch, unreif, unerfahren, unbekannt, neu, fremd, wild, Schüler, Jünger, der einen Beruf Ausübende, ein Schauspieler, sehr, durchaus, bud. Existenz, Geburt skr. jakata, neue Geburt; skr.:« jati»;

10.51: 之 Mandarin reading: zhī zhi1 zhī zhi1 chih; tschi; tchi; chi.chih; si ; Cantonese reading: zi1; Japanese on reading: shi; Japanese kun reading: yuku, kore, no; Korean reading: ci; Vietnamese reading: chi; R: el; ea; acesta, acestea; a lui; a ei; a lor; semn pt. genitiv şi
atributiv; care se duce la; E: marks preceding phrase as modifier of following phrase; (pronoun) used to connect the modifier and the word modified; without

actual reference. he, she, it. this, those, him her, them; go to; sign for genitive, zigzag,
untranslatable filler; (literary equivalent of 的), (subor. part.); G: er,sie,es, dieser, jener, Zeichen des Genitivs, hingehen, gehen, Zickzack, unübersetzbares Flickwort; F: Littera auxiliaris; (literary equivalent of 的 de; dí; dì de; di2; di4 1. le centre de la cible; but; objectif) ; (subor. part.) ; him ; her ; it postposita 'nominibus' facit genitivum;'verbis'facit relativa, participia.Pronomen : Ille,iste;suus.Item: Progredi. Pervenire ad.Mutare; Particule auxiliaire,d'un usage très-étendu en chinois. Placée après un nom, elle indique que celui qui la précède est dans sa dépendance, ou au cas que nous nommons génitif;placée après les caractères qui peuvent avoir une signification verbale, les rend actifs, en fait des participe, ou devient elle-même un pronom relatif. Pronom démonstratif Lui, Elle, Eux, Ceux-ci, Ceux-là, etc. Elle signifie aussi "a l'égard de","en ce qui concerne". De plus,elle est aussi prise comme verb de mouvement:"aller d'un lieu à un autre"; "parvenir à"; "Passer de...à" Et encore: négliger(i yè), changer (pién-yè). Un écrivain chinois,cité dans le dictionnaire de Khang-hi, dit que "toutes les fois que ce caractère est employé dans le langage, il indique: ou un rapport de dépendance(yeou sso chou)des personnes et des choses; ou un rapport de 'détermination'(yeou sso tchi ssé), ou enfin un rapport de'mouvement vers' (yeou sso wàng). C'est,dans les trois cas, une particule de "relation'. Le caractère tchi est aussi pris dans une acception presque synonyme(thoung) de 致 tchi, "se rendre dans un lieu eloigné", tandis que le premier signifie "se rendre dans un lieu rapproché de celui où l'on se trouve.» (Khang-hi). Ce même dictionnaire cite des exemples à l'appui de son dire, et ajoute que, dans l'un et l'autre cas,le sens et le son de tchi,comme prononciation,sont les mêmes.Cette observation expliquerait pourquoi il y a dans la langue graphique des Chinois tant decaractères qui sont priscomme' synonyme',à cause de la seule ressemblance du'son',la 'forme' n'en ayant aucune; et pourquoi aussi il y a tant de caractères dans cette même langue graphique qui ne représent que le ' son' de certains mots de la ' langue parlée',à l'exclusion de toute signification "graphique". Dictionnaire etymologique chinois-annamite latin-francais par G.Pauthier, Didot,1867;

R: vehicul, maşină pe roţi sau instrument,strung, a roti, a ridica apă cu roţi de apa; E: vehicle, wheeled machine or instrument, lathe, turn, lift water by water-wheel; G: Wagen, Karren, Fahrzeig(jeder Art), der Wagen im chin. Schachspiel(stets kü 1 gelesen, Rad, Maschine, Drehbank, schleifen, drechseln, Familienname, Wird auch kü 1 gelesen;

10.52: 畜 Mandarin reading chù xù chu4, xu4; tschu; Cantonese reading: cuk1; Japanese on reading: chiku, kiku, kyuu; Japanese kun reading: takuwaeru yashinau kau; Korean reading: chwuk, hyuk; Vietnamese reading: chuǒi, súc; R: a construi (o clădire); a creşte (copii); a cultiva (plante);a
nutri, a hrăni, a alimenta; (fig) a nutri (un sentiment, o sperantã); a întretine, a mentine în bună stare;a educa; a face provizii de, a stoca; a aproviziona, a deservi; a pãstra; 畜 chu4: animal domestic; animal domesticit; vite; 畜 xu4: a creşte(animale); hranire, îngrijire, cultivare, a ridica, efectivele de animale, animale domestice, animal domesticit, bovine, a creste (animale), 仔畜 zǐ chù- animal nou-născut; E: feed, care, cultivate, raise;畜 chu4: livestock; domesticated animal; domestic animal, cattle, 畜 xu4:to raise (animals); livestock, to raise (animals), domestic animals,livestock, domesticated animal, domestic animal; 仔畜 zǐ chù- newborn animal; G: chu: Haustier, Rind, Vieh, xu: ernähren, pflegen, züchten

10.53: 之 zhi1 vedeti 10.51 10.54: 生 shēng sheng1 scheng vedeti :10.50; 10.55:而 ér er2 ör erh; R: A. (“astfel; în
acele circumstante”, în calitate de:) sufix în frazele adverbiale; particulă de legatură: apoi;atunci, si încă, si, dar,însă; B. tu;dvs; C. particulă finală; E: express coordination, similar to but or yet, connect cause and effect,

aim and means or action, indicate a change from one state to another;F: et ; mais ; tandis que; alors que; G:und dabei, und demgemäß,gleichwie, aber, sonder, und doch, gleichwohl, indessen, du dein, leeres Wort am Satzendende;

10.56: 不 bù bu4 pu p’u

: R: nu ;non;fără; negatie; (prefix negativ);unii comentatori consideră că forma veche, care a fost ulterior simplificată ca : 不 este:懷 huai2 [a gandi la; a nutri (un sentiment, o sperantã); a pãstra cu duiosie, a pãstra în suflet; minte;inimă;san; termen folosit pentru a indica non-actiunea, decizia de a realiza«eliberarea»,libertatea între anumite limite]; [vezi: Comentariu în «Glosar de termeni chinez-roman»]; E: no,not, negation, used to form a negative,used to indicate indifference, used to indicate a choice to get free, freedom within limits; F: (placé avant un mot au quatrième ton) ne... pas G:grundsätzliche, absolute Verneinung, nein, nicht, (nicht so sein, nicht da sein, nicht tun), un-, -los, verneinende Befehlsform, wolle nicht, tue ja nicht, noch nicht, gebr. für erheblich, sehr sich frei machen, sich lösen, Freiheit in Grenzen; 2.19;

10.57: 有 you3 yu R:a avea;a exista;manifestarea;plinul;fiinţa;existenţa[ceea ce are
caracteristici şi deci un nume]; skr: «bhava»; E:to have, to possess, to exist, there is, the being, to own the existence; G:haben, vorhanden sein, es gibt, phil: das Sein, bud: das Dasein, 10.58:為[为] wei2,4 wei: vedeti: 10.48: 10.59:而 ér er2 ör erh; vedeti :10.55: 10.60:不 bù bu4 pu p’u : vedeti: 10.56:

10.61: 恃 Mandarin reading: shì shi4 schi ; Cantonese reading: ci5 si5: Japanese on reading: ji shi: Japanese kun reading: tanomu; Korean reading: si;
R: a se baza pe; a avea încredere în; a se încrede(în); a se bizui (pe); a depinde de; a se intemeia pe, a fi sigur; a se sprijini pe; încredere; sperantă; sigurantă; se rezema de; confidentă, mãrturisire; a se destãinui cuiva; sigurantă de sine; a părăsi intemeierea pe sprijin ilegitim (viitor, lumea efectelor, fructelor, infaptuirilor) pt a realiza ancorarea in prezent(acum si aici); E: rely on, presume on, trust to, rely upon, depend on; G: vertrauenauf, sich stützen auf, Stütze, sich unrechtmäßigerweise verlassen auf-, sich zunutze machen, im Vertrauen auf, kraft-; 2.75;

10.62: 長[长] Mandarin reading: cháng zhǎng zhàng; chang2; zhang3; zhang4; tschang tch'ang; Cantonese reading: coeng4 zoeng2; cheung4; jeung2; Japanese on reading: chou; Japanese kun reading: nagai, takeru, osa; Korean reading: cang; Vietnamese reading: truòng;
R: lung, mare, continuu, constant, permanent, regulat, de durată, pentru totdeauna, întotdeauna, bine, excelent, favorabil, rezistenta buna, putere personala; lungime; extins, a depãsi pe cineva; a excela în; lider; mare[adult], senior; cel mai în varstă dintre fii;; E: long, big, length; continuous, regular, well, excellent, excel in; leader favorable, good, personal strength; of long duration, lasting, forever, always, strong point, forte; F: long;长城 cháng chéng la Grande Muraille; 长处 cháng chù fort ; 长江 cháng jiāng Yangzi / le Fleuve Bleu; 长枪 cháng qiāng lance; 长寿 cháng shòu longévité / longue vie / longue vie / longévité ; 长途 cháng tú longue distance ; 长短 cháng duǎn(tch'ang-toen) : le long et le court; G: lang, lange, dauernd, regelmäßig, weit, ausgezeichnet, vorteilhaft, gut, persönliche Stärke; 2.31;

10.63: 而 ér er2 ör erh; vedeti :10.55: 10.64: 不 bù bu4 pu p’u : vedeti: 10.56: 10.65: 宰 Mandarin reading: zaǐ; zai3 tsai; Cantonese reading: zoi2; Japanese on reading: sai; Japanese kun reading: tsukasadoru, tsukasa; Korean reading: cay; Vietnamese reading: tě; R: a conduce; a tiraniza, a
macelari; macelar, a guverna, oficial; 宰割 zaǐ gē – a invada; 主宰 zhǔ zaǐ –a domina, oficial guvernamental (în China antică), servitor; administrator, intendent; (nav)

steward; ofiter, ministru de stat (a actiona ca steward:) a tãia vite; abator; a servi; E: to rule; govern, official; 宰割 zaǐ gē - invade; 主宰 zhǔ zaǐ -dominate, governmental official (in ancient china), be in charge of, head, slaughter, butcher; G:regieren, erster Minister, Reichskanzler, leitender Beamter(verschiedener Stellungen), leiten, verwalten, vorstehen, schlachten, erste Schreibweise=Familienname

10.66: 是

shì shi4 schi : R: corect; da; aceasta, astfel, asa; deci; (prin urmare; indica mijlocirea; particulă pentru legătură:) este;sunt; a afirma;是以 shi4yi3: de aceea; E:correct,right,yes,right,used as the verb to be when the predicative is a noun,used for emphasis when the predicative is other than a noun, used to indicate existence,used to indicate concession; F:oui; d'accord; vrai; correct; être; il y a; n'importe; tout ; ce; cela; 是非 shì fēi le vrai et le faux; le bien et le mal; discorde; 是否 shì fǒu oui ou non;si G:richtig, Recht, ja,dieser,jener,solcher,so sein,der Fall sein,sein, ist; 2.47;

10.67: 謂[谓] wèi wei4 wei: R: a se adresa, a spune, a zice; chemare, a se chema; a-si
zice siesi, a gandi, a-si imagina; semnificatie; sens; E:say, be called, meaning, sense; G: jemanden mitteilen, zu jemanden sagen, von jemandem oder von etwas (kritisch) aussagen, nennen, heißen, bedeuten, eine (bestimmte) Bedeutung haben, einen (bestimmten) Sinn haben, darüber sprechen, sagen;

10.68:玄 xuán xuan2 hüan hsüan hiouan [in jap.: gen]. Vedeti: 10.20; 10.69: 德 dé de2 te te; tö; teh: R:virtute;
calitate;merite;abilitate;putere;succes;comportare;a aprecia; E: virtue, quality, good qualities,merits,favors,blessings, ability,strength, success,behavior, considering as good ,to appreciate,Germany;power for paces to the very crosspoint of yin and yang -building a network resulting in integrity -a mirror of oneness and wholeness.One turns to polarity and reverse in everlasting cycles; F: vertu; moralité; volonté; coeur; bonté; bienveillance; G: Tugend, Güte, gute Eigenschaften, Verdienste, Wohltaten, Segnungen, Fähigkeit, Kraft, Erfolg, Betragen, als gut ansehen, schätzen, Deutschland; 10.69;

也 ye3 ye particulă finală ,confirmarea unei

afirmaţi; asemenea;la fel;chiar şi;exact;încă;E:also, too, as well, indicating concession, indicating resignation; G:Schlußwort der Schriftsprache, das ist, das bedeutet, Zeichen des Indikativs, in seltenen Fällen ein Fragewort, Umgangssprache: auch, und ebenfalls, sogar;3.60;

7. Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni "In Lieh Tzu(Lie zi) gasim aceasta referire la Hun si Po: Lionel Giles The spiritual element in man is allotted to him by Heaven, his corporeal frame by Earth. The part that belongs to Heaven is ethereal and dispersive, the part that belongs to Earth is dense and tending to conglomeration. When the spirit parts from the body, each of these elements resumes its true nature. [1] That is why disembodied spirits are called kuei, which means “returning”, that is, returning to their true dwelling place: “The region of the Great Void." The Yellow Emperor said: “If my spirit returns through the gates whence it came, and my bones go back to the source from which they sprang, where does the Ego continue to exist?" Wer sein Leben bewahren möchte und seine Ende verhindern, der irrt sich in den Naturverhältnissen. Was geistig ist, ist Teil des Himmels, was leiblich ist, ist Teil der Erde. Was [38] dem Himmel angehört, ist rein und flüchtig; was der Erde angehört, ist trübe und haftend. Wenn der Geist die Form verläßt, so kehrt beides zurück zu seinem wahren Wesen. Darum heißen sie die Heimgegangenen. »Heimgegangene« kommt von »heimgehen«, heimgehen in seine wahre Behausung (Cartea I: 天瑞 Tian Rui Binefacerea Cerului /Heaven's Gifts in a patra povestire intitulata Craniul/ The Skull)

Note [1] Referire la Hun si Po din capitolul 10 Tao Te Ching Lionel Giles He who tries to govern a kingdom by his sagacity is of that kingdom the despoiler; but he who does not govern by sagacity is the kingdom's blessing. He who understands these two sayings may be regarded as a pattern and a model. To keep this principle constantly before one's eyes is called Profound Virtue. Profound Virtue is unfathomable, far-reaching, paradoxical at first, but afterwards exhibiting thorough conformity with Nature. D.C. Lau translation (Penguin Books, 1963) Comments on the Tao Te Ching Chapter X Verse 24: "Can you...govern the state/Without resorting to action? ...Are you capable of keeping to the role of the female?" When we hear about the "role of the female," it is easy to dismiss the whole thing as some traditional, patriarchal instruction to women to stay in their place. However, this will not do for the Tao Te Ching. For one thing, in the traditional, indeed patriarchal Chinese society of the time, women mostly would not be able to read. They would not be reading the Tao Te Ching. So the advice is not to women, it is to rulers. The rulers are being told to keep to the "role of the female," i.e. the yin interpretation of Not Doing. Xuan Mei (also pronounced Xuan Mo) or Zuo Wang are most closely related to the melody in Shen Xuan Mei (also pronounced Xuan Mo) or Zuo Wang are most closely related to the melody in Shen Qi Mi Pu. Chongxiu Zhenchuan Qinpu Qingxu Yin (Lofty Tranquillity Chant). Xuan Mei melody. Qingxu Yin is always placed just before the longer melody Guanghan You. http://www.silkqin.com/02qnpu/07sqmp/sq08xm.htm#chart Listen to Qin Music http://www.silkqin.com/06hear.htm Chinese Music Guqin Wang Fei http://www.youtube.com/watch?v=zptY64M_EsY Zhuangzi says, in Ch. 4, “renjian shi” 人间事, “心斋坐忘“. “Fast in the heart” (ie, no selfish desires), and “sit in forgetfulness (no judgments at all), and then you will be “One with Dao” 与道合一。 Patience (quiet inner awareness) attains everything, Teresa de Avila said. The book “Zen is For Everyone” (tranquil-awareness meditation) or”taza shikan” 打坐止观 teaches how to meditate in this manner. Dzogchen in Tibet, Shikan in Japan, and Daoist “Centering,” focusing in the “Lower Cinnabar field,” (the body’s center of gravity, just below the belly button, 3 inches in), teach this method. Sitting In Forgetfulness, Sitting in Oblivion (Zuowang) 坐忘 http://www.egreenway.com/taoism/zuowang.htm http://www.youtube.com/watch?v=LH8DV6cqylk&feature=player_embedded Zuowang, Sitting and Forgetting, Entering Stillness Tso-wang (Chin., ‘sitting forgetting’). Taoist technique of meditation in which the mind floats completely free from content and association and is at one with Tao. Its attainment is described in Chuang-tzu 6. 7. Taoist practitioners of all schools engage in purifying and strengthening the “Three Ones” (san-i), the three aspects of primordial Life-Force: spirit (shen), breath-energy (ch’i), and sexual essence (ching). This is achieved via a host of techniques: 1) meditation practices like “sitting-forgetting” (tso-wang, discussed by Chuang-tzu and Lao-tzu, et al), “emptying” (as discussed by Lao Tzu and outlined in the Yellow Court Canon scripture of Mao-shan, attributed to Wei Po-yang and inspired by lady Taoist Wei Hua-ts’un), the Zen-like Ch’üan-chen meditation of “returning to the Source” and “mind abiding nowhere,” and the many visualization exercises of religious Taoism; 2) internal alchemy (nei-tan) through orbital breathing (t’ai hsi) and other breathing

practices (fu-ch’i, hsing-ch’i, and lien-ch’i), and various physical and energy-body exercises such as tao-yin, hsi-sui-ching, i-chin-ching, pa-tuan-chin, t’ai-chi ch’üan, hsing-i-chüan, kung-fu, and ch’i-kung; and 3) the “bedroom art” sexual energy practices (fang-chung shu) wherein male and female “join and exchange energies”; but these sexual practices are actually heterodox for the celibate monastics of the Ch’üan-chen, Shang-ch’ing and Three Mountain Alliance schools of Taoism who evolve to grades higher than grade six. Monks/nuns strengthen and purify ching entirely on an inner level, without actual sexual intercourse. These monastics and many other Taoists also practice vegetarianism as a way of purifying and strengthening the three life forces. The goal for all true Taoists is ming 明 , Illumination or Enlightenment, or wu-wei chihTao, “the non-striving Way of Transcendence,” and a life of healing and blessing sentient beings with the power (te) of Tao. Extrait de « à la recherche des esprits » http://languechinoise.wordpress.com/2009/02/05/extrait-de-a-la-recherche-desesprits/ texte du cours en format pdf http://cid-b9fd4798f2bff6f4.skydrive.live.com/embedrow.aspx/Documents/images.pdf texte extrait de "搜神记" 卷二 (non traduit dans l’édition française chez gallimard) sur la conception taoiste de l’ame en 3 hun et 7 po (三魂七魄) voir cet exposé : http://cidb9fd4798f2bff6f4.skydrive.live.com/embedrowdetail.aspx/Documents/shenhunpo.pdf 45 cheng yu avec 魂 et 魄 Auteur: Gan Bao 干寶,字令升 (?,336) Historien de la cour de l’empereur Yuan 晋元帝 (Sima Rui 司馬睿) de la dynastie des Jin orientaux (Chine du Sud). Auteur d’un recueil de récits étranges (zhiguai 志怪), regroupés en vingt chapitres, connu sous le titre : À la recherche des esprits (搜神記 soushenji) Texte original en chinois classique et caractères traditionnels: 漢北海營陵有道人,能令人與已死人相見。 其同郡人,婦死已數年,聞而往見之,曰: “願令我一見亡婦,死不恨矣。” 道人曰:“卿可往見之。若聞鼓聲,即出勿留。” 乃語其相見之術。俄而得見之。於是與婦言語,悲喜恩情如生。 良久,聞鼓聲,悢悢不能得住。 當出戶時,奄忽其衣裙戶間,掣絕而去。 至後歲餘,此人身亡。家葬之,開冢,見婦棺蓋下有衣裾。

Traduction en chinois moderne: 漢代,北海營陵這地方有位道士,能夠讓人和已死去的人相會。和他同一個郡里有位先生,妻子已 經死好几年了。聽說了這件事,便登門拜訪,對道士說道:“讓我看看死去的妻子吧,這樣我死后也 就沒什么遺憾的了。”道士說:“你可以去看她,但是如果聽見鼓聲,你必須立即出來,不要停 留。”然後,就把與死人相見之術傳授与他。這位先生見到亡妻之後,悲喜交加,恩愛如生,不知不 覺過去了好長時間。這時候,忽然傳來鼓聲,他恨不得隨妻子而去。當他出門時,匆忙間衣服的大 襟被門夾住了,他猛地將其掙斷才走了出來。一年多后,這人便死了。家人想把他同妻子埋在一 起,打開他妻子的墳墓,只見棺材蓋下夾著塊衣服的大襟。

Texte original en caractères simplifiés avec pinyin et traduction personelle proche du texte: 营 陵 道人 Yínglíng dàorén 汉北海营陵有道人, Hàn Běihǎi Yínglíng yǒu dàorén, 能令人与已死人相见。 néng lìng rén yǔ yǐ sǐrén xiàng jiàn 其同郡人,妇死已数年, qí tóng jùn rén, fù sǐ yǐ shù nián 闻而往见之曰: wén ér wǎng jiàn zhī yuē 愿令我一见亡妇,死不恨矣。 yuàn lìng wǒ yī jiàn wáng fù, sǐ bù hèn yǐ 道人曰:卿可往见之。 dào rén yuē : qīng kě wǎng jiàn zhī 若闻鼓声,即出勿留。 ruò wén gǔ shēng , jí chū wù liú. 乃语其相见之术。 nǎi yù qí xiāng jiàn zhī shù. 俄而得见之 é ér dé jiàn zhī 于是与妇言语悲喜,恩情如生。 yúshì yǔ fù yányǔ bēi xǐ ēn qíng rú shēng 良久,闻鼓声,悢悢不能得住。 liángjiǔ wén gǔ shēng liàngliàng bùnéng dé zhù. 当出户时,奄忽其衣裙户间,掣绝而去。 dāng chū hù shí, yǎn hū qí yī qún hù jiān, chè jué ér qù. 至后岁余,此人身亡。 zhì hòu suì yú cǐrén shēn wáng 室家葬之,开冢,见妇棺盖下有衣裾。 shì jiā zàng zhī, kāi zhǒng, jiàn fù guān gài xià yǒu yī jū Le chamane taoiste de Yingling Sous la dynastie Han, vivait un chamane taoïste à Yingling dans la commanderie de Beihai, qui avait le pouvoir de faire se rencontrer les morts et les vivants. Une personne de la même région dont la femme était morte depuis déjà quelques années, avait entendu parler de lui, décida d’aller le voir, et lui dit:

J’aimerais que vous puissiez me faire rencontrer ma femme une fois, ainsi je pourrais mourir sans regret. Le chamane répondit: vous pouvez aller la voir. Si vous entendez des bruits de tambour, sortez immédiatement, surtout ne restez pas là. Puis il lui expliqua la méthode pour la rencontre. un instant après il réussit à la voir. Alors il pu parler avec sa femme, échanger des sentiments comme si elle était vivante. Après un long moment, il entendit le bruit sinistre des tambours et ne pu rester plus longtemps. Au moment de sortir, la porte se ferma coinçant un pan de son vêtement, il tira et le déchira. Un peu plus d’une année après, cet homme mourut. On décida de l’enterrer avec les défunts de sa famille, on ouvrit la tombe où reposait déjà sa femme, et là sous le couvercle on vit le pan de vêtement déchiré. Bibliography, Links, Resources

Cultivating Stillness: A Taoist Manual for Transforming Body and Mind. By Eva Wong. With a commentary by Shui-ch'ing Tzu. Translated with an introduction by Eva Wong. Illustrations by Hun-yen Tzu. Boston, Shambhala, 1992. 158 pages. ISBN: 0877736871. VSCL. Daoist Meditative Practices. From the Literati Tradition. Daoist Methods of Dissolving the Heart-Mind. By Michael Winn. Journal of Daoist Studies, 2009, Vol. 2. Includes a useful bibliography. Daoist Zuowang Meditation. Michael Rinaldini, Taoist priest, talks about his experiences with different meditation techniques, and his use of Zuowang meditation. "Zuowang meditation is a core Daoist practice consisting of The View that we are already a part of a complete whole- the Dao, and that our Original Nature is realized simply through the resting in non-dual awareness that there are not two things in the entire universe. The method is allowing everything to slip from the mind, forgetting, not dwelling on thoughts, no preferences." An Exploration of Zuowang. By Lori Furbush. An informative and concise explanation, references, and a poem. "Interview: Eva Wong - Quanzhen." By Jing, Shi. The Dragon's Mouth, British Taoist Association, Issue 1, 2007. "An Interview with Liu Xingdi." By Jing, Shi. The Dragon's Mouth, British Taoist Association, Issue 3, 2005, p. 6-. Kohn, Livia Ph.D., 1954- Extensive informative publications about the history, theory, lore, and practices of Daoism.

Meditation and Psychotheraphy By Greg Bogart, Ph.D. An informative review of the literature regarding the psychotherapeutic benefits or drawbacks of different styles of meditation.

Meditation Opens the Heart Mark Forstater. Discussion of Confucius’ advice to his disciple Yen Hui as found in in Chuang Tzu (6) Models of Daoist Practice and Attainment. By Louis Komjathy. On Sitting in Oblivion “sit in oblivion” (zuo wang 坐忘) Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism. By Harold Roth. New York: Columbia University Press, 1999. "Psychology and Self-Cultivation in Early Taoistic Thought." By Harold D. Roth. Harvard Journal of Asiatic Studies, 51:2:599-650. Search in Google: Zuowang Daoism, Zuowang Taoism, Zuowang Meditation The Secrets of Chinese Meditation: Self-Cultivation by Mind Control as Taught in the Chan, Mahayana and Taoist Schools in China. By Kuan Lu Yu, Charles Luk. Red Wheel, Weiser, 2007. 256 pages. ISBN: 0877280665. The Secret of the Golden Flower. The Classic Chinese Book of Life. Translated by Thomas Cleary. Written around 1750. Detailed notes and commentary. New York, Harper Collins, 1991. 153 pages. ISBN: 0062501933. VSCL. Seven Steps to the Tao: Sima Chengzhen's Zuowanglun. By Livia Kohn. Nettetal: Steyler Verlag - Wort und Werk, 1987. Out of print. "Sitting and Forgetting: An Introduction to Zuowang." By Jing, Shi. The Dragon's Mouth, British Taoist Association, Issue 1, 2006, pp. 10-13. Sitting Forgetting. By Avi Sion Tao and Longevity: Mind-Body Transformation. Translated by Wen Kuan Chu, Ph.D.. Translated from the original Chinese by Huai-Chin Na. Edited by Karen Allen, Pd.D. Boston, Weiser Books, 1984. Index, 145 pages. ISBN: 087728542X. VSCL.

Tao of Health, Longevity, and Immortality: The Teachings of Immortals Chung and Lu. Translated with commentary by Eva Wong. Boston, Shambhala Publications, 2000. 144 pages. ISBN: 1570627258. Taoist Meditation and Longevity Techniques. Edited by Livia Kohn in cooperation with Yoshinobu Sakade. The Center for Chinese Studies, University of Michigan, Ann Harbor, 1989. Michigan Monographs in Chinese Studies, V. 61. Index, detailed notes and bibliographies from the contributors, 384 pages. Essays by: Yoshinobu Sakade, Hidemi Ishida, Akira Akahori, Toshiaki Yamada, Livia Kohn, Isabelle Robinet, Catherine Despeux, Ute Engelhardt, and Kunio Miura. ISBN: 0892640855. VSCL. Includes the essay by Livia Kohn, Guarding the One: Concentrative Meditation in Taoism, pp. 125158. Taoist Meditation: Methods for Cultivating a Healthy Mind and Body. Translated by Thomas Cleary. Boston, Shambhala Publications, 2000. 130 pages. ISBN: 1570625670. VSCL. Taoist Yoga: Alchemy and Immortality. By Charles Luk. Weiser Books, 1999. 206 pages. ISBN: 0877280673. Tao of Health, Longevity, and Immortality: The Teachings of Immortals Chung and Lu. Translated with commentary by Eva Wong. Boston, Shambhala Publications, 2000. 144 pages. ISBN: 1570627258. Tao of Longevity: Mind-Body Transformation. By Master Huai-Chin Nan, and WenKuang Chu. Weiser Books, 1984. 160 pages. ISBN: 087728542X. VSCL. The Tao of Meditation: Way to Enlightenment. By Jou, Tsung Hwa. Scottsdale, Arizona, Tai Chi Foundation, 1983, 2000. 176 pages. ISBN: 0804814651. VSCL. Traditions of Meditation in Chinese Buddhism. Edited by Peter N. Gregory.

Tiré de Propos intempestifs sur le tchouang-tseu - Jean Lévi :

http://pochpower.org/perceptions-et-regimes-d-activites-selon-tchouangtseu-22 Ailleurs Confucius, interrogé par Lao tseu sur ce qu'il entend par bonté et justice, répond : - Prendre à coeur le bonheur des hommes et les aimer tous également avec altruisme. La condamnation du vieux sage est sans appel : -L'altruisme est la forme suprême de l'égoïsme. Après avoir longuement expliqué qu'il fait laisser agir la certu de chacun et se conformer au Tao, il conclut par cette formule :

-Pourquoi vous cramponnez-vous à toute force à la bonté et la justice ? On dirait un général battant le rappel de ses troupes en fuite En vérité les hommes, dès lors qu'ils ne vivent plus dans la spontanéité, sont incapables de se mettre à la place des autres. .... Il ne s'agit pas de dresser une barrière entre l'homme et la nature, mais de se fondre en elle, de se dissoudre dans les éléments, par l'accoutumance, en supprimant toute conscience réflexive et vivant dans l'harmonie universelle, on peut réellement aider les autres. Surtout, que l'on s'abstienne de tout geste de compassion intempestive, du genre de ces tristes bienfaiteurs de l'humanité qui ne cessent de tendre des mains secourables aux noyés et de les envoyer par le fond. Ce sont les ressorts de ces actes de pitié et de charité qui sont en cause. Le contraste entre la charité conventionnelle et la véritable bonté s'exprime sous la forme d'un apologue ambigu metttant en scène Confucius. La bienveillance ne peut jamais ête qualifiée de telle parce que précisément elle est bonté dans la mesure ou elle s'ignore. A la suite des rebuffades répétées dont il est l'objet, Confucius se lamente auprès de maître Sang-hou du refroiddissement que lui manifestent ses proches et ses parents. Maître Sang-hou lui répond par l'exemple du grand Officier Lin Houei. Lors des troubles qui se produisirent dans le pays de Kia, celui-ci, abandonnant un jade qui valait mille pièces d'or et emportant son nouveau-né sur son dos, s'enfuit hors de la province. Comme quelqu'un s'étonnait de son choix, étant donné que le jade, tant du point de vue de la valeur marchande que de l'encombrement, était beaucoup plus profitable à conserver que le nourisson, LinHouei avait expliqué : "La nature nous lie à l'enfant, l'intérêt du jade; ceux qui sont liés par l'intérêt, le malheurles sépare ; ceux que lie la nature, le malheur les rapproche. Entre la nature et l'intérêt qui peut hésiter une seconde ?" L'amour et l'affection n'existent qu'à l'état de mouvement spontanés et irréfléchis, ils ressortent des affects et échappent à l'odre de l'intention. Aussi, dès lors qu'ils deviennet objets d'un discours moral ils se pervertissent et disparaissent :"Ceux que n'unit aucune raison, aucune raison ne peut les désunir", dit Sang-hou en guise de conclusion.C'est pourquoi bien souvent les sentiments du sage peuvent paraître inconsistants ou insipides tant ils sont naturels. La pratique intentionnelle et consciente de la bonté et de la justice non seulement ne saurait arracher ses proches à Confucius, mais est encore cause de l'hostilité qu'il rencontre partout où il passe. Le message de Tchouang tseu est simple. Il est toujours d'actualité, à en juger par les images d'annoncellement de victuailles plus ou moins avariées collectées par la organisations humanitaires ou caritatives en vue d'être distribuées à des populations pour qui elle seront des poisons mortels, si toutefois elles ne les écrasent pas avant sous leur poids au cours d'un parachutage... les bienfaits obligent et l'obligation asservit. - Ou se trouve le Tao ? demanda un jour le maître du Mur de l'Est à Tchouang tseu. - partout, répondit Tchouang tseu. - Sois plus précis! - Alors dans une fourmi. -Plus bas ! -Dans un brin d'herbe. - Plus bas ! - Dans cette tuile. - Encore plus bas !

- Dans ma pisse et ma merde ! Comme son interlocuteur restait bouche bée Tchouang tseu reprit : - Ce n'est pas avec tes questions que tu pourras en atteindre la substance . Tchouang tseu se sert alors d'une de ces métaphore saugrenues dont il a le secret : - Cette façon de procéder me fait penser, dit-il, à cette réponse que fit l'employé de l'abbatoir à l'inspecteur du marché qui lui demandait comment il choisissait ses porcs : "plus on tâte le lard bas sur le pied plus c'est concluant !" Tiré d'un autre livre : Leçons sur le Tchouang tseu de Jean François Billeter (que je conseille en premier) [...] "Si l'on peut se rendre entier par le vin, combien plus peut-on se rendre entier par le Ciel ! Le Ciel (t'ien) décrit un régime d'activité et TchouangTseu en fait un usage très fréquent. Nous dirons qu'elle désigne un régime de l'activité - un régime ou l'activité est efficace, cela va sans dire ; ou elle est spontannée et "nécessaire", selon l'équivalence que nous a enseignée le nageur; ou elle est "complète" ou "entière" en ce sens qu'elle résulte de la conjonction de toutes les facultés et de toutes les ressources qui sont en nous, celles que nous connaissons aussi bien que celles que nous ne connaissons pas. Cette forme d'activité est pour Tchouang-Tseu une source inépuisable d'étonnement et d'interrogation. Spinoza éprouve pour elle un semblable intérêt. Voici ce qu'il écrit dans l'un des scolies les plus importants de l'Ethique, ou il dénonce l'illusion cartésienne de la libre volonté et lui oppose le déterminisme auquel nous sommes soumis : "Personne n' a encore acquis une connaissance assez précise des ressorts du Corps pour en expliquer toutes les fonctions, et nous ne dirons rien de ce que l'on observe souvent chez les animaux et qui dépasse de loin la sagacité humaine, ou des nombreuses actions qu'accomplissent les somnambules pendant leur sommeil et qu'ils n'oseraient pas entreprendre pendant la veille , tout cela montre assez que le Corps, par les seules lois de sa nature, a le pouvoir d'accomplir de nombreuses actions qui étonnent son propre Esprit". Spinoza et Tchouang-Tseu se touchent ici, et ce n'est pas l'effet du hasard. Il ya entre la pensée de l'un et l'autre une affinité profonde. [...] Pour illustrer cela, j'ai retenu quelques dialogues que nous conte TchouangTseu. pour tenter d'expliquer concrètement ce que sont ces régimes d'activité et le fonctionnement des choses. Quand je vois un objet, je ne peux pas me le représenter.... Il note aussi inversement; Dans le Tchouang-Tseu, yeau est intimement lié à une appréhension visionnaire de l'activité. On a souvent parlé d'une hypothétique influence du chamanisme sur la pensée de Tchouang-Tseau. Le verbe yeau ferait référence aux équipées des chamanes en transe. Je n'exclus pas ue telle filiation, mais je suis persuadé que Tchouang-Tseau donne au terme un sens philosophique. Lorsqu'il lui donne son sens fort, yeau désigne chez lui le

régime d'activité dans lequel notre conscience, dégagée de tout souci pratique, se fait spectactrice au plus près de ce qui se passe en nous. C'est un régime particulier de l'activité pour lequel nous avons plus ou moins de goût, que nous cultivons ou pas, mais que chacun de nous connaît. Il est gratuit, mais peut cependant être utile. Il a un intérêt philosophique parce que c'est en lui que se rencontrent la connaissance de la nécessité et une sorte de liberté seconde qui résulte de cette connaissance, ou de cette vision de la nécessité. Cette forme d'activité nous place en un point (de vue), qui est au coeur de la pensée de Tchouang-Tseu, comme de celle de Spinoza, et quui, avant d'être au coeur de sa pensée, est au coeur de son expérience.... Cela me fait penser à la définition que fait Deleuze d'un acte libre parfait : "une action dans le présent réalisée dans toute l'amplitude de son âme et de ses plis..." Autre extrait et dialogue mémorable, également imaginaire bien qu'il mette aussi en scène un personnage historique, le duc Houan, celèbre souverain de l'Etat de Ts'i. Cette fois-ci, l'interlocuteur est un charron nommé Pien. Je précise qu'il est inconcevable qu'un charron gravisse les marches nenant à la salle ou se tient le souverain et lui adresse la parole sans y avoir été invité, comme va le faire le charron : [...] Le duc de Houan lisait dans la salle, le charron Pien tallait une roue au bas des marches. Le charron posa son ciseau et son maillet, monta les marches et demanda au duc : Puis-je vous demander ce que vous lisez ? Les paroles des grans hommes, répondit le duc. - Sont-ils encore en vie ? Non, ils sont morts. - Alors ce que vous lisez-là, ce sont les déjections des Anciens ! - Comment un charron ose t-il discuter ce que je lis ! répliqua le duc ; si tu as une explication, je te ferai grâce ; sinon tu mourras ! - J'en juge d'après mon expérience, répondit le charron. Quand je taille une roue et que j'attaque trop doucement, mon coup ne mord pas. Quand j'attaque trop fort, il s'arrête [dans le bois]. Entre force et douceux, la main trouve, et l'esprit répond. Il y a là un tour que je ne puis exprimer par des mots, de sorte que je n'ai pu le transmettre à mes fils, que mes fils n'ont pu le recevoir de moi et que, passé le sptantaine, je suis encore là à tailler des roues malgré mon grand âge. Ce qu'ils ne pouvaient transmettre, les Anciens l'on emporté dans la mort. Ce ne sont que leurs déjections que vous lisez là. [...] Sources : Etudes sur Tchouang-Tseu - Jean-François Billeter Leçons sur Tchouang-Tseu - Jean-François Billeter Propos intempestifs sur le Tchouang-Tseu - Jean Lévi Topette et désolé pour les fautes «Les mots servent à exprimer les idées ; quand l'idée est saisie, oubliez les mots.» — Tchouang-Tseu

ZHUANGZI, THE FIRST CHAPTER http://sites.google.com/site/motlus/zhuangzi INTRODUCTION

I treat the first chapter of Zhuangzi[1], with the title of “Wandering in Complete Freedom” (逍遙遊) as an introduction to the Zhuangzi as a whole, which presents a programmatic and meta-textual view on Zhuangzi’s way of speaking, which is characterized as “big”, and which is connected to a “big” existence. Zhuangzi does this in a highly suggestive and poetic way, but the images and narratives told have all a clear function of expressing certain philosophical ideas which we try to detect in the following essay.

I

“Zhuangzi” begins with the description of a gigantic fish kun1 and an enormous bird peng2[2]:

In the North Ocean there is a kind of fish, its name is kun. Who knows how many thousands of li is it big[3]. The fish metamorphoses into a bird by the name of peng. Who knows how many thousands of li is it long. […] On its journey to the South Ocean, the peng disturbs the water for 3000 li, spirals up a whirlwind and ascends to a height of 90 000 li, and rests only at the end of six months.[4] 北冥有魚,其名為鯤。鯤之大,不知其幾千里也 […]。鵬之徙於南冥也,水擊三千里,摶扶 搖而上者九萬里,去以六月息者也。 These mythical creatures cover an immense stretch of space, both by their sheer size and also by their movement (from North to South, and also vertically, to the depths and to the heights). They open up vertical and horizontal dimensions. They are then opposed to cicada and turtle-dove who don’t know anything about those huge dimensions and distances. Two other beings, a tortoise and a tree, introduce also the temporal aspect:

In the south of the state of Chu there is a [tortoise called] Obscure Spirit, whose spring is 500 years and whose autumn is 500 years; in the ancient times there was a [tree called] Big Toon [ailanthus altissima], whose spring was 8000 years and whose autumn was 8000 years.

楚之南有冥靈者,以五百歲為春,五百歲為秋;上古有大椿者,以八千歲為春,八千 歲為 秋。 Again, they are then compared to cicadas who don’t know even the alternation of spring and autumn. The meaning of the story is that “Little learning does not come up to great learning; the short-lived does not come up to the long-lived” (ZH 5, 小知不及 大 知,小年不及大年), or more bluntly: “this is the difference between the small and the great” (此小大之辨也). This implies that the text of “Zhuangzi” is “big” (in the sense of “comprehensive”, “all-pervading”), compared to ordinary men’s ideas, and unfathomable to them, like a cicada is not able to grasp neither the huge dimensions of peng-bird and the distances it covers, nor the life-span of a tortoise or a tree.[5]

II

One characteristic of big things and big discourses is that they are “useless” according to the ordinary standards.

A man of Song carried some ceremonial caps to Yue for sale, but the men in Yue used to cut off their hair and tattoo their bodies, so the caps had no use for them. 宋人資章甫 適諸越,越人短髮文身,無所用之。 Zhuangzi’s friend Hui Shi (a kind of China’s Zenon) tells Zhuangzi:

“The ruler of Wei gifted me the seeds of big calabashes. I planted them and when the fruits were ripe, they could contain five barrels[6] of liquid. If I had filled it with water of some other liquid, it would have been so heavy that I couldn’t have lifted it up by myself. If I had cut it into two to serve as ladles, they would have been too unstable to contain anything. It is not that they weren’t big enough, but they were useless and so I smashed them.” „魏王貽我大瓠之種,我樹之成而實五石,以盛水漿,其堅不能自舉也。剖之以為瓢,則瓠 落無所容。非不呺然大也,吾為其無用而掊之。 “ Hui Shi again speaks a little afterwards:

“I have a great tree, people call it the tree-of-heaven. Its trunk is too knobbly and bumpy to measure with the inked line, its branches are too curly and crooked to fit compasses or L-square. Stand it up in the road and a

carpenter wouldn’t give it a glance. Now this talk of yours is big but useless, dismissed by everyone alike.” (Graham). “吾有大樹,人謂之樗。其大本擁腫而不中繩墨,其小枝卷曲而不中規矩,立之塗,匠者不 顧。今子之言,大而無用,眾所同去也。 ” Zhuangzi answers that Hui Shi is not good at using big things (夫子固拙於用大 矣). So, upon the story of calabashes Zhuangzi answers with another story. He tells of a man who was expert in making an ointment for chapped hands, as his family had been working on bleaching cocoon-silk for generations and with this ointment they healed their hands. Then a stranger came and proposed to buy the recipe of the ointment for a huge amount of money. The family thought that they had bleached silk for generations, but gained only a few pieces of money, but now they can get in one day a hundred pieces. So they sold the recipe. Then the stranger went to the king of Wu (2 吳) state, who was in war with the kingdom of Yue (4 越). It was wintertime and the oarsmen’s hands were chapped. The king put the man who knew the recipe of the ointment for chapped hands in charge of his fleet, and they won a great victory and the general got a portion of territory taken from Yue.

“In their ability to keep hands form chapping, there was nothing different between them; if one of them got a fief for it while the other stayed a silkbleacher, it’s that they put it to different uses. Now that you had five-barrel calabashes, why didn’t it occur to you to make them into those big bottles swimmers tie to their waists, and go floating away over the rivers and lakes, instead of worrying that they are too unstable to contain anything? It seems that your mind is still entangled!” “能不龜手一也,或以封,或不免於洴澼絖,則所用之異也。今 子有五石之瓠,何不慮以為 大樽而浮於江湖,而憂其瓠落無所容?則夫子猶有蓬之心也夫! ”

Hui Shi wanted to use the calabashes in the ordinary way to contain something, and he is not able to deal with big calabashes that are unsuitable for containing. Zhuangzi suggests him to think in a creative manner and to use them in another way, to cross rivers and lakes. In a more general sense this means also that in cases when we are not able to deal with something we ought perhaps to change our whole viewpoint (not to move calabashes containing water, but to move ourselves on water by the means of empty calabashes).

To the second complaint of Hui Shi, Zhuangzi again replies with a story:

“Haven’t you ever seen a wild cat or a weasel? It crouches on the ground and lies wait for its prey. Right and left it pounces, up and down it leaps until it happens to be caught by the snare and dies in the trap. Then there is the ox, as big as the clouds hanging from the sky. Big as it is, it cannot catch rats or mice” (Zhuangzi I).

子 獨不見狸狌乎?卑身而伏,以候敖者;東西跳梁,不辟高下;中於機辟,死於網罟。今夫 斄牛,其大若垂天之雲。此能為大矣,而不能執鼠。 Here we can notice several things. 1) In the first place there is again the distinction of small and big. With all their cunning and ability cat and weasel are not able to see the trap, because it is of the same dimension as they themselves are. But the ox[7] is big and has a higher viewpoint. 2) This viewpoint is related to the Heaven, 天 (or more particularly Heaven’s clouds) – and this is extremely important in reference to the whole of Zhuangzi, because Heaven (in distinction with Human) is the element of a man who is in harmony with the Way. 3) The big is not capable of the same thing as the little. One cannot wait from the “big discourse” of Zhuangzi the same useful application as from ordinary discourse. Actually all those practically useful discourses can catch only small things (“mice and rats”), while the big discourse if for something much bigger – its aim is to change the whole viewpoint of perceiving the world. And Zhuangzi continues:

“Now, Sir, you have a big tree and are worried about its uselessness. Why don’t you plant it realm of Nothingwhatever, a wide and empty wilderness. There you may roam idly (無為) around it and sleep carefreely beneath it.” „今子有大樹,患[sic!]其無 用,何不樹之於無何有之鄉,廣莫之野,彷徨乎無為其側,逍 遙乎寢臥其下? 不夭斤斧,物無害者,無所可用,安所困苦哉! “ Again there is a concrete image with similar logic: instead of using the tree to carve something from it, you can move yourself under it, or sleep beneath it. Instead of moving something we can move ourselves, we can change our whole viewpoint. This existential possibility is connected to two important notions of Zhuangzi, the “non-doing” (wuwei, 無為) and “wandering” (you, 遊)[8] equivalent of the “carefree being” (逍遙). Non-doing does not mean doing absolutely nothing, because it is impossible, but a certain way of doing and acting, where the person is not attached to the thing (s)he does, is not entangled as Hui Shi with his calabashes. And “wandering” (which literally means “swimming”) means an existence which is characterized by such kind of non-attachment and which is thus in accordance with the Way – as if he “swam” in the Way (watery metaphors are common for the Way). So, we can conclude that there are different levels of “use”: what is useless in the ordinary sense can be useful in a higher sense; what is useless according to our point of view can be useful namely to change the point of view, because it stops the ordinary functioning of things in our human world. The same dialectic of big and small is developed later in Zhuangzi through the notions of Heaven and Human, which according to J.-F. Billeter refer to two different kinds of acting: the first is free and unhampered, the second is limited and inhibited.

We can find a similar technique in the later practice of chan-buddhism, where the aim of masters, who often act very weirdly, is to change the whole attitude of the disciple. The idea is not to change one conviction for another, but a more radical change where all convictions are as if uprooted, or to put it in Zhuangzi’s words, they are planted in the land of Nothinwhatever. In such a way we can discover the Void (需, one of Zhuangzi’s central concepts, developed elsewhere in „Zhuangzi“), the pure virtuality which creates all actualities. This logic of “don’t change ideas but change the one who has ideas”, has a more universal bent, and can be linked for instance with the philosophical tradition of the West, and first of all with the Socratic “wonder” (thaumazein): you stop and gaze with wonder, you refuse to understand according to the habitual logic, in order to find a “bigger” logic.

III

Until now we have talked about the beginning and the end of the first chapter of Zhuangzi. But in the central part of the chapter Zhuangzi gives actually more precise information on the non-doing and wandering. Zhuangzi describes three possibilities, using three different “conceptual persons”: 1) First there is a person called Song Rongzi (宋榮子)[9] who doesn’t seek for any worldly achievement: if everybody praises him, he is not encouraged and if everybody blames him, he is not depressed. The attitude of not caring for fame and social recognition (for the „name”, 名) is central in Zhuangzi. But, Zhuangzi says, Song Rongzi has not “planted” himself (猶有未樹也). If we take into account the end of the chapter, we could say that he has not yet planted himself in the “land of nothingness”, has not yet discovered the Void. 2) The famous daoist saint Liezi could “ride the wind, he floated elegantly and came back after fifteen days. […] He escaped the trouble of walking, but still depended on something to carry him” (夫列子御風而行,泠然善也,旬有五日 而後反。 … 此雖免乎行,猶有所待者也。). So, Liezi has “planted the tree”, has opened up the vertical dimension, but although he makes miracles travelling by wind, he is not altogether free in his movement. 3) The third position is not connected to a proper name[10]

As for the man who rides the axis[11] of Heaven and Earth and harnesses the six breaths[12] to wander in the infinite[13], then what is there for him to be dependent on? 若夫乘天地之正,而御六氣之辯,以遊無窮者,彼且惡乎待哉!

And the conclusion:

As the saying goes, “The utmost man cares for no self, / The spiritual man cares for no merit, / The sage cares for no fame” 故曰:至人無己,神人無功,聖人無名。 So, here we have some indications about the accomplished state. First of all, it means to discard the worldly fame and perhaps it demands also some kind of solitude. Then it implies certain daoist psychophysical practices: to “ride the axis of heaven and earth” and to “harness the six breaths” or energies (qi). The saint who has accomplished this is called with various names in Zhuangzi; here we have three terms, “utmost man” (zhi4ren), “holy or spiritual man” (shenren) and the “sage” (sheng4ren). He doesn’t care for fame, accomplishments (this was the tumbling stone of Liezi) and his ego.

Certain practices help to attain this. A certain Jian Wu tells a story of Jie Yu, a spiritual man, who tells “big words” and whose flesh and skin are smooth as ice and white as snow, whose body is soft like that of a virgin, who doesn’t eat the five grains, but inhales instead the wind and drinks the dew. He rides on the clouds, harnesses the flying dragons and wanders beyond the four seas. By spiritual concentration[14] he can save the creatures from calamities and ensures a plentiful annual harvest. (肌膚若冰雪,淖約若處子,不 食五穀,吸風飲露。乘雲氣,御飛龍,而遊乎四海之外。其神凝,使物不疵癘而年穀熟。). So, the spiritual man has a special diet and (s)he does some kind of breathing exercises, which have a juvenating influence upon his/her body.

“This spiritual man with all his inner power (德) can merge everything under heaven into one. When the people expect him to rule over the world, how can he busy himself in doing anything about it? Nothing can harm this spiritual man. He will neither be drowned in a great flood that rises to the sky nor feel the head in a drought that melts the metal and the rocks and scorches the earth and the hills.” 之人也,之德也,將磅礡萬物以為一,世蘄乎 亂,孰弊弊焉以天下為事!之人也,物莫之 傷,大浸稽天而不溺,大旱、金石流、土山焦而不熱。 As the spiritual man has no ego, (s)he identifies him/herself with all the beings (萬物), becomes one with them. But this should not be confused with the political ideal of unifying the universe (天下), that is, unifying China (the apolitical view is stressed throughout the Zhuangzi, and is one of its major differences from the Daodejing, where government problems – so common in the whole of ancient Chinese thought as a whole – are treated extensively). The passage describes the magical properties of the spiritual man, who is not affected neither by the flood, nor by the drought. But perhaps in the final account the whole thing is not so magical after all: if the spiritual man identifies him/herself with the Way (or with Being, as we would say in the

West), then what can harm the Way? Nothing, of course, since everything that happens is produced by the Way. The Way is the productive force and can not be harmed its products. They cannot even be compared.

IV CONCLUSION

The two characteristics of Zhuangzi’s speech are “big” and “useless”. The greatness of his discourse is revealed through mythological stories which involve creatures of supernatural dimensions, which are compared to the ordinary small creatures of nature. Those small creatures are not able to grasp the world of the big creatures; and similarly, ordinary men are incapable of understanding the “big words” of Zhuangzi or other accomplished men. So it seems that their speech is “useless”, it doesn’t have any immediate practical use. The uselessness is the purport of Hui Shi’s questions or complaints to Zhuangzi. Zhuangzi hints in his answers that there is another level of usefulness which we could name “big use” and which means basically taking a distance from the usual way of using things and words, and to use them to change your whole viewpoint. Not to change something in your world, but to change your world, your way of being in the world. One very important thing to note here is that the form of Zhuangzi’s speech is in accordance with its contents. He doesn’t reply to Hui Shi immediately, he doesn’t present a discursive theory (as I do here), but first of all tells a story which at the first view has nothing at all to do with Hui Shi’s question. By doing this, he steps out of question’s logic, tells something completely different, showing in this way the partial character of the question itself, or of the viewpoint which has generated such kind of a question. This kind of attitude can be related to the gong-an practice of chan-buddhism, which was born several centuries later but has exactly the same attitude. The task is to open up the axis of Heaven and Earth, which gives to a man the ability to wander about in the world in complete freedom. The notions of Heaven and of wandering are later characterized in several passages of the whole of Zhuangzi. To attain this, certain psychophysical exercises are necessary. In the first chapter Zhuangzi hints briefly to some kind of diet, breathing exercises and mental concentration; these themes recur elsewhere in the book. This is a way to the “big existence”, as we might call it, corresponding to the “big speech” and “big knowledge”, and which means merging with the Way. And the way to the Way is in itself the Way. The vivid imagination, sharp logic, social freedom and spiritual depth of Zhuangzi…

-------------------------------------------------------------------------------[1] I refer in the following to Zhuangzi indiscriminately as the book and as the person.

[2] From the very beginning of Zhuangzi; a similar account is given a few paragraphs later in the text. [3] One li is about half of a kilometre. We can notice at once that it is no ordinary fish, but a mythological cosmic being. Zhuangzi links the story to a “book of marvels” Qi Xie, which has not been preserved. It is not impossible that this story was originally about the creation of the world or in general about the “beginning”, but Zhuangzi places the story in a totally different context to serve his own purpose here. [4] The translations are based on the following sources: (1) A. C. Graham, Chuang-tzu. The Inner Chapters, Mandala, 1991; (2) Zhuangzi I. Library of Chinese Classics. Chinese-English, tr. into English by Wang Rongpei, tr. into Modern Chinese by Qin Xuqing and Sun Yongchang, Hunan People’s Publishing House, Foreign Languages Press, 1999: (3) The website of Chinese Text Project, http://chinese.dsturgeon.net/text.pl? node=2713&if=en, which contains a translation of James Legge, The Writings of Chuang Tzu, 1891, and a text in unsimplified Chinese, taken from 《莊子譯注》曹礎基,中華書局,2002 年, (4)《庄子》 马恒君, 北京,华夏出版 社,2007 年;(4)《庄子浅注》, 北京,中华书局,1982 年;(5)《庄子》,孙勇海 译 注,北京,中华书局,2007。The Chinese text is taken from the website of Chinese Text Project. The translations given here are mixed from these different sources; sometimes I propose my own version; if I take the translation of a passage from one source only, I refer to it at the end of the passage. [5] Perhaps we could interpret even further. We quoted the passage where the peng-bird „rests“ after 6 months. The word for resting is 息 (xi1) which literally means „to breathe“ (the character has „self“ on top of the “heart/mind”, as if the breathing constituted both the mind of a person and his whole selfhood). After the quoted passage comes an obscure phrase “野 馬也,塵埃也,生物之以息相吹也 ”. The commentators explain that the “wild horses” signify a mist which is like the breath of a galloping horse. The link to the “dust” and “living beings” is not very clear and different authors propose different interpretations. Just to propose a translation, we could translate it as “mist and dust are blown up by living beings’ breathing”, “when the living beings breath, they each blow up mist and dust”. The interesting word here is “to breath”, 息 (xi1), which was translated in the previous phrase as “to rest”. Although the full meaning is not clear to me, it seems that in any case the resting/breating of the cosmic peng-bird is somehow related to the breathing/resting of all the living beings – perhaps animating them? If we place the passage in the context of Zhuangzi, we could draw the conclusion that although ordinary men don’t understand the speech of Zhuangzi, Zhuangzi’s words nevertheless animate their speech; that the “big knowledge” of Zhuangzi is the foundation of the “small knowledge” which characterizes the ordinary speech. The ordinary speech moves unconsciously in a space which is kept open by such texts as the “Zhuangzi”. This interpretation is perhaps far-fetched, but the strong poetic character of Zhuangzi obliges one to pay attention to all sorts of parallelisms and repetitions (which characterize also the Chinese thought as a whole). [6] 石, here pronounced as dan4. According to commentaries one dan contained ten dou3 (斗) and one dou3 was 10 litres. According to this calculation Hui Shi’s calabashes would have contained 500 litres. Of course the exact amount of ancient measures remains very often vague or

unknown, but in any case it is clear that the calabashes are really extremely large and it is possible that their volume is enormously exaggerated as was the case of kun-fish and peng-bird. And we should note that since there is no distinction between singular and plural in Chinese, it is not clear whether Hui Shi speaks about one calabash or several. [7] It is interesting to note that there is an “ox” in Hui Shi’s own name (called in this opening chapter simply Master Hui): the 惠 (Hui4) has an old form of the ox (nowadays found in the upper part of the character 專 zhuan1) upon the heart. And the word for “worry” 患, which appears in the next sentence, is in its general outlook quite similar to the character for Hui. [8] These two notions are linked with the Heaven, which is a very important notion, as we noted, but in this opening chapter the Heaven is not discussed in detail. [9] The philosopher Song Xing, treated also in the end of Zhuangzi, chapter “Under the heaven”, one of whose doctrines was that ‘To be insulted is not disgraceful’ (Graham 45). [10] And again it is corresponds with the content of the phrase, since we learn a little afterwards, that such kind of a man “cares for no fame”, which literally means “has no name”. This man is literally nameless or has “forgotten” his name (forgetting is one of the central themes in Zhuangzi, particularly there is the practice of “sitting and forgetting” (坐忘). [11] 正 means literally “straight”, “truth” etc. It has a line upon the word “to stop” (止). I take it here for “the vertical dimension“ and translate it by “axis” as the “axis mundi”, an extremely widespread element in different mythologies, which is embodied by a tree (which is strongly present in this part of Zhuangzi), a mountain, or any vertical movement – for example in modern days the elevator can have a similar function. In the shamanist worldview this “world-tree” enables the communication between the worlds, and the shaman is the one whose task is to move up and down, into the upper and lower worlds, on this tree (in Zhuangzi we have only two realms, Earth and Heaven, with no Underworld; the Chinese conception of Heaven – Man – Earth somehow re-establishes the tripartite distinction). [12] Yin, yang, wind, rain, darkness, brightness. [13] The character 窮, „limit“, has a cave or a hole or a acupuncture point (semantic part) on top of body and bow (phonetic part). To interpret it poetically, we could say that the saint described here bends his body like a bow and shoots it through a hole in the cosmos into the region of the Void or Nothingness, which grants him absolute liberty. The hole would be situated on the axis of Heaven and Earth. [14] 凝 (ning2), “concentration”, is composed of „ice“ on the left and „doubt“ 疑 on the right. The latter character again contains the word „to stop“, 止 (nowadays it appears as “straight”, 正). So, “to concentrate” etymologically could mean something like “to freeze the doubt”, which is again related to stopping.

Lao Tzu Translations-A collection of all translations of the Lao-tzu (Laozi) Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu Abreviations for the author of each translation variant of the text of Lao Tzu

8. BIBLIOGRAFIE /BIBLIOGRAPHY/ /BIBLIOGRAPHIE/ BIBLIOGRAFIA

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Golden [Seán Golden & Marisa Presas , Laozi : Daodejing El llibre del ‘dao’ i del ‘de’ Traducció del xinès, introducció i comentaris de Golden, Seán i Presas, Marisa,Editor: Servei de Publicacions de la Universitat Autònoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de l’Abadia de Montserrat, Barcelona, 2000, Daodejing. El llibre del "dao" i del "de". Barcelona: Edicions Proa, 2006. (Trans. from chinese to catalan, preface and comments by Seán Golden & Marisa Presas). Gong [Gong, Tienzen (Jeh-Tween) 龚天任 The Tao Te Ching by Lao Tzu Translated by Tienzen (Jeh-Tween).International East-West University in Honolulu, Hawaii, http://home.pages.at/onkellotus/TTK/English_Gong_TTK.html www.terebess.hu/english/tao/gong.html, www.archive.org/ www.iewu.edu/Lao1.htm] Gorn-Old [Old, Walter Gorn. The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter GornOld, Lao Tze: The Tao-Teh-King: A New Translation with Introduction and Commentary (Formerly published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929] Gu [Gu Zhengkun ,Title: Lao Zi: The Book of Tao and Teh Published: Beijing: Peking University Press, 1995] Guenon[Guénon, René. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos de Roger Maridort. –Paris, Gallimard, 1992 (53-Mayenne : Impr. Floch). - 157 p. : couv. ill. ; 19 cm. (Collection Tradition).ISBN 2-07-072749-1, René Guénon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du Centre, juin 1926; René Guénon, Le Centre du Monde dans les doctrines Extrême-Orientales, Regnabit - 6e année – N° 12 – Tome XII – Mai 1927] Hansen[Chad Hansen, A Daoist Theory of Chinese Thought, Oxford University Press, 2000] Haven [Marc Haven La adresa de mai jos este Marc Haven si nu Albert de Pouvourville http://home.pages.at/onkellotus/TTK/French_Pouvourville_TTK.html] Hatcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005] Headless version [see Clatfelder Jim] Hardy [Hardy, Julia M., "Influential Western Interpretations of the Tao Te Ching," in Lao-Tzu and the Taote-ching, edited by Livia Kohn, and Michael Lafargue, State University of New York, 1998] Haven [Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par un auteur anonyme, éditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa vertu , suivi d'Aperçus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur Marc Heaven qui demanda, avant son décès, à son ami Daniel Nazir de terminer son oeuvre, éditions Dervy-Livres, Paris, collection "Mystiques et Religions”, 1988, 245 p Lao Tseu, Tao Te King”, trad. Marc Haven et Daniel Nazir, Editions Dervy 1996] Heider [John Heider, 1985,] Heidegger [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te Ching,1946 ; see: "A Dialogue on Language (between a Japanese and an Inquirer)." in Heidegger, On the Way to Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.] Henricks 1[Robert G. Henricks The Tao Te Ching by Lao Tzu] Henricks 2[Robert G. Henricks , Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,] Henricks 3[Robert G. Henricks ,Title: Lao Tzu’s Tao Te Ching: A Translation of the Startling New Documents Found at Guodian Published: New York: Columbia University Press, 2000] Hilmar [Hilmar Klaus http://www.tao-te-king.org/010.htm] Hin-Shun [Yan Hin(Khin)-shun Lao Tzî - Dao De Tzîn, a lui Ian Hin-Şun, Filosoful antic chinez Lao Tzî şi invătătura sa; Editura de stat pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa) Yan Hin Shun — The Ancient Chinese Philosopher Lao Tse and His Teaching. Publ. Moscow-Leningrad, by AN USSR, Moscow-Leningrad, 1950, Ян Хин-Шун, Лао Цзы. Дао дэ Цзин, Древнекитайский философ Лао-Цзы и его учение; Ян Хин-Шун, Академия Наук СССР. Институт философии. М.Л. :АН СССР, 1950] http://lib.ru/POECHIN/lao1.txt Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000] Ho [Ho, Lok Sang, The Living Dao:The Art and Way of Living,A Rich & Truthful Life, translation with annotations ,Lingnan University,September 1, 2002 ] Hoff [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981]

Hogan [ Ron Hogan(previously known as Jesse Garon), 2000] Hond [Bram den Hond, Chinese (Mawang Dui)] Houang [François Houang et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-tê-king, texte chinois présenté et traduit par François Houang et Pierre Leyris, Collection " Points-Sagesses", n° 16, Editions du Seuil, 1949, 1979] Hsuing[Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June, 1977] Hua-Ching Ni [vedeti Ni Hua] Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003] Huang Tao [Huang, Tao, Laoism: The Complete Teachings Of Lao Zi 312 pp, Publisher:Brumby Holdings, 2001] Hwang [Shi Fu Hwang, Tao Teh Chin: The Taoists' New Library Publisher: Taoism Pub Date Published: 1991 ] Hu [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936] Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928] Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000] Ivanhoe [Philip Ivanhoe The Daodejing of Laozi, Seven Bridges Press, 2002] Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000] Jiyu Ren [Ren Jiyu, He Guanghu, Gao Shining, Song Lidao and Xu Junyao, Title: A Taoist Classic The Book of Laozi . Published: Beijing: Foreign Languages Press, 1985, 1993. ISBN 7-119-01571-0] Julien [Stanislas Julien, 1842 Julien, Stanislas, Lao Tseu, Tao-Te-King, Le Livre de la Voie et de la Vertu, composé dans le vi. siècle avant l'ère chrétienne. Paris, Ed.Duprat, Paris, 1842;La traduction française de Stanislas Julien s'appuie pour les passages difficiles sur le fameux commentaire de Heshang gong (fin du II-e ap. J.-C.)]. Khin-shun[vedeti/see: Hin-Shun]; Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation Published: Philadelphia, PA: Xlibris, 2003] Kimura [Kimura, Yasuhiko Genku Tókyó 1959, Kimura Eichi Kimura] Kitselman [A.L. Kitselman II. ,Title: Dao de jing (The way of peace) of Laozi, 600 B.C. Published: Palo Alto, CA: The School of Simplicity, c1936] Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching] Kline [A. S. Kline,Lao Tzu, Tao Te Ching(The Book of the Way and its Virtue), 2003] Kromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ] Kunesh [Tom Kunesh ] Kwok [Man-Ho Kwok, Palmer, Ramsay, 1993] LaFargue[LaFargue, Michael, The Tao of the Tao Te Ching: A Translation and Commentary. Albany: State University of New York Press, Suny, 1992.] Lao [Lao C’en. The Way of the Dao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA: Day Press, 1980] Larose [English interpretation by Ray Larose, ~ 2000 http://www.daozang.com/daodejing.html] Larre [Claude Larre, François Cheng, Dao de Jing : Le Livre de la voie et de la vertu, Lao zi, traduit par : et commentaire spirituel de Claude Larre, préface de : François Cheng, Desclée De Brouwer, Paris, Parution : 14-03-2002; Claude Larre Lao Tseu, Tao Te King. 1984, ISBN 2226021183 (Poche); Claude Larre and Elizabeth Richat de la Valée, Rooted in Spirit, The Heart of Chinese Medicine.Translated by. Sarah Stang. (Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro della Via e della Virtú (Le livre de la Voie et de la Vertu, 1977). “Di fronte e attraverso”, Jaca Book, Milano, maggio 1993. http://books.google.ro/books? id=Q_dUmISd38YC&pg=PA192&dq=Claude+Larre&lr=&hl=en#v=onepage&q=Claude%20Larre&f=false] Lau [D. C. Lau, Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books, 1963; Tao Te Ching, Hong Kong: Chinese University Press, 1982 (rev. of earlier edition without Chinese text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching : Translation of the Ma Wang Tui Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition] Lauer [Conradin Von Lauer] Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press] Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980] Legge[James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge. "The Texts of Taoism", translation., London, 1881, 1891] Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power of the Way (Lao Tzu: Tao Te Ching translation), , A Book about the Way and the Power/Nature of the Way, Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala, 1997] Li David [David H. Li Dao de Jing: A New-Millennium Translation, Premier Publishing] Lin P.J. [Lin, Paul J., A Translation of Lao Tzu’s Tao Te Ching and Wang Pi’s Commentary. Ann Arbor Center for Chinese Studies,The University of Michigan, Ann Arbor 1977]

Lindauer[David Lindauer] LiouKiaHwai [Liou Kia-hway, Lao-tseu: Tao Tö King. Traduit du chinois par Liou Kia-hway, preface d'Etiemble, Editions Gallimard, Paris, 1967, 1969; Philosophes taoïstes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt Grynpas et Liou Kia-Hway. Édition de Benedykt Grynpas et de Liou Kia-Hway. Avantpropos, préface et bibliographie par Étiemble. Collection : « Bibliothèque de la Pléiade » (No 283), 896 pages, Paris, Gallimard ,1980; Liou Kia-hway, L’oeuvre complète de Tchouang-tseu. Paris : Gallimard, « Connaissance de l’Orient », n° 28, (1969) 1978 ] Liu Shi [Liu Shicong (Yang Shu'an), Title: Lao Zi; Published: Beijing, China: Chinese Literature Press, 1997]. Ludd [Ned Ludd Tao Te Ching] Lynn [Richard John Lynn, Title: The classic of the way and virtue : a new translation of the Tao-te ching of Laozi as interpreted by Wang Bi, Published: New York: Columbia University Press, c1999 ] Mabry [John R. Mabry, PhD] Mair [Victor H. Mair, Tao Te Ching : The Classic Books of Integrity and the Way. New York: Bantam,

1990. ]
Ma Kou [Ma Kou, Lao Tseu: Tao Te King – Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin Michel, Paris, 1984] http://home.pages.at/onkellotus/TTK/French_MaKou_TTK.html Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Daodejing, Asian Philosophy. Vol 16, No. 3, pp. 149–171] Martin [William Martin, 1999] Maurer [Maurer, Herrymon, Lao Tzu/Tao Teh Ching: The Way of the Ways ,Tzu, Lao; Translated with Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New York, USA., 1985] MacHovec [Frank J. MacHovec, 1962] Marshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006] Matgioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGIOI(Albert de Pourvourvilles), Paris, Librairie de l'Art Indépendant,1894; La via taoista (La Voie rationelle). “I libri del Graal”, Basaia, Roma, aprile 1985.] McDonald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the public domain, 1996] McCarroll [Tolbert McCarroll, 1982] Mears [Isabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears, Isabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint with introduction and notes by Isabella Mears and with an appended introduction by Paul Tice, available from The Book Tree, 2003] Medhurst [C. Spurgeon Medhurst, 1905] Merel 1 [Peter Merel] Merel 2 [Peter Merel] Mirahorian [Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, Ed. Ioana, 1992, 224 pagini, vedeti aceasta traducere completa pe: http://www.scribd.com/laotzutao ] Mitchell [Stephen Mitchell, Title: Tao Te Ching: An Illustrated Journey, Published: 1988, London: Frances Lincoln, 1999] Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi’s Dao De Jing. Lanham, NY: University Press of America, 1993.] Moss [Moss Roberts, Chinese (MWD, Guodian), 2001] Muller [Charles Muller,The Tao Te Ching by Lao Tzu; Translated during the summer of 1991, Revised, July 1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles Muller, with Introduction and notes by Yi-Ping Ong, pp. xiii-xxxi, Barnes and Noble Books, 2005] Nakamura [Nakamura, Julia V., The Japanese tea ceremony; an interpretation for Occidentals, by Julia V Nakamura; [with combined teachings from Daodejing and Zen Buddhism], Peter Pauper Press, 1965] Ni Hua [Ni Hua-Ching, Title: Complete works of Lao Tzu: Tao teh ching & Hua hu ching, Published: Malibu, CA: Shrine of the Eternal Breath of Tao, 1979] Noël [François Noël(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete translation of the Daode jing - into Latin] Nyssen [Olivier Nyssen Lao Tsé Tao-te-king] Org [Org, Lee Sun Ching. Lao Tzu: Tao Te Ching Translation Based on His Taoism. Writers Cub Press, 1999. ] Old [Walter R. Old, The book of the path of virtue : or, A version of the Tao-Teh-King of Lao-Tze; with an introduction & essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old.

Dao de jing. English, Madras : Theosophical Society, 1894] Ould [Ould, Herman. The Way of Acceptance. London: A. Dakers, 1946.] Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotêching). “Civiltà antiche”, La Vita Felice, Milano, febbraio 1955. http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/index.htm] Pauthier [Pauthier, Jean Pierre Guillaume. Le Taò-té-King, ou le Livre révéré de la Raison suprême et de la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en français et publié pour la première fois en Europe avec une version latine et le texte chinois en regard, accompagné du commentaire complet de Sie-Hoéï, d'origine occidentale, et de notes tirées de divers autres commentateurs chinois (Paris: Didot 1838); Pauthier G., Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu Pauthier G., in" Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de l’Egypte et de la Chine" tome deuxieme :" Chi-King" p.399, Ed.Maisonnewe et C-ie, Paris, 1872]. Pernía [Pernía Horacio A. Tao-Te-King-El-Libro-Del-Camino-Recto-Lao-Tse] Qixuan [Qixuan, Liu, Laozi: The Way. A New Translation, The Mid-America Press, Inc., 2002, 38 p.] Ram[Lao Tse/Lao Tze , "Tao Te King"- Cararea si virtutea, 82 paragrafe(I - LXXXII), Elie Dulcu, Aninoasa-Gorj, Editura Ram,1932,(aceasta editie , cu 82 (in loc de 81) capitole, este prezentata in paralel cu varianta care o plagiaza [4] Lao-Tze ,Tao Te King sau Cartea Cararii Supremului Adevar, de Gregorian Bivolaru, reprezinta o copiere "imbunatatita si corectata" a editiei publicate in 1932, de Editura Ram, Aninoasa-Gorj, intitulata: Lao Tse , TAO TE KING Cararea si virtutea] Red Pine [Pine, Red (Bill Porter) Lao-tzu’s Taoteching. San Francisco: Mercury House, 1996.] Rémusat [Abel-Rémusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",première traduction partielle du Tao-Te-King, Paris, 1823. Mémoires de l’Academie Royale des inscriptions et belles lettres, vol. VII]. Rick [Rick Harbaugh, Chinese Characters: A Genealogy and Dictionary, 550 pages , Editeur : Zhongwen.Com ,1998, ISBN-10: 0966075005 http://zhongwen.com/dao.htm] Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001] RobertsH [Roberts, Holly, Tao Te Ching: the Art and the Journey (Illustrated), Anjeli Press, 2005] Rosenthal [Rosenthal, Stanley (Shi-tien Roshi), The Tao. Cardiff: The author, 1977; IX 1984,The Tao Te Ching. An Introduction by Stan Rosenthal. [“British School of Zen Taoism”] IX 1984 , © ReligiousWorlds ~ Revised (August) 2006] Rubin [Rubin, Vera C., "Dark Matter in the Universe," [highly readable scientific paper with "DENNIS" cartoon illustrated above, by the astronomer Dr. Vera Cooper Rubin, whose early theories (1974) on dark matter were revolutionary — with exquisite, unintended parallels to Tao Te Ching cosmology]. Proceedings of the American Philosophical Society, Vol 132 (1988), No 4, pp. 434-443. Sakurazawa Yukikazu (George Ohsawa)] Schmidt [Schmidt, Karl Otto. Tao-Teh-Ching: Lao Tzu’s Book of Life. (tr. fr. German by Leone Muller). Lakemont, GA: CSA Press, 1975] Seddon [Keith H. Seddon, Lao Tzu Tao Te Ching. A New Version, with Introduction, Notes, Glossary and Index] Sheets & Tovey [Alan Sheets & Barbara Tovey, "The Way of the Action of the Soul", Tao Te King Chinese - English by Alan Sheets & Barbara Tovey, 2002] Shrine of Wisdom (1924) Tao-Teh-Ching translated by Shrine of Wisdom (1924) Sorrell [Sorrell, Roderic & Amy Max Sorrell, Tao Te Ching made easy. Observations on the Tao. The Art of Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or Consequences, 2003] Star [Star, Jonathan, Tao Te Ching; the Definitive Edition. New York: Putnam, Jeremy P. Tarcher/Penguin, 2001] Sumitomo [Sumitomo, O., Das Tao Te King von Lao Tse German interpretation by O. Sumitomo, 1945] Suzuki [D.T. Suzuki & Paul Carus , Lao-tze's Tao Teh King, Chinese and EnglishTranslation, 1913 Suzuki D.T. and Paul Carus, The Canon of Reason and Virtue (Lao-tze's Tao Teh King) Chinese and English; A translation of Tao te Ching by two prominent 20th century Buddhists. Includes the complete Chinese text of the Tao te Ching as embedded graphics] Ta-Kao [Ch'u Ta-Kao, Lao Tzu, Tao Te Ching: Translated From the Chinese Ch'u Ta-Kao, Foreword by Dr. Lionel Giles. 95pp, Fifth impression of original issued by the Buddhist Society in 1937, translation., New York, Samuel Weiser, 1973]. Tan [Han Hiong Tan, The wisdom of Lao Zi: a new translation of Dao De jing(The Power of Tao) by Han Hiong Tan,Publisher: Aspley, Qld. : H. H. Tan (Medical), 2003.] Taplow [Alan B. Taplow, Lao Tzu Talks to Be, An interpretation of the Tao Te Ching,First published in 1982 - ISBN 0-941758-01-X 1997] Terence [Terence James Stannus Gray (Wei Wu Wei) Open Secret , Hong Kong University Press,The Oxford University Press, Amen House, London, E.C.4, And 417 Fifth Avenue, New York 16, Are The

Exclusive Agents For All Countries Except Asia East Of Burma, First printing, April 1965, 1000 copies,© T. J. Gray 1965,Printed in Hong Kong by CATHAY PRESS 31 Wong Chuk Hang Road, Aberdeen Tran Cong [Tien Cong Tran, Phenomenological Interpretation of Lao Tzu's Tao Te Chingby Tien Cong Tran, Published Authorhouse 2001, 2002] Trottier[John Louis Albert Trottier, The Way of the Universe: Tao Teh Ching,The Classic Words of Tao & Virtue,The Laws of the Universe and Power, 1994] Ts'ao [Ts'ao Tao-Chung (Cao Daochong, 道德經, Taoist nun, fl. 1119-1125), Lao Tzu Chu, (Commentary on the Tao Te Ching), 21 citations, published in Lao Tzu's Tao Te Ching, translated by Red Pine, Mercury House, 1996 (see chapters: 1, 7, 14, 15, 20, 25, 26, 32, 33, 34, 48, 54, 56, 61, 63, 70, 71, 72, 78, 80 & 81)] Unknown [Translator: unknown; Title: A Taoist classic, the book of Lao Zi, Published: Beijing: Foreign Languages Press, 1993] Vladimir [Edition by Vladimir Antonov,Ph.D. (in biology), Lao Tse, Tao Te Ching,Translated from Russian by Mikhail Nikolenko, Ph.D. (in physics), Published in 2007 by New Atlanteans 1249 Birchview Rd Lakefield, Ontario K0L 2H0, Canada ] Wagner [Wagner, Rudolf G. 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Wing,Publisher: Broadway,192 pages ,1986] Wong [Eva Wong, Li Ying-Chang, Lao-Tzu's Treatise on the Response of the Tao: A Contemporary Translation of the Most Popular Taoist Book in China by Eva Wong, Religion - 102 pages Sean (INT) Dennison - Jul 2003, Wong, Eva, The Daode Jing in Practice, in Teaching the Daode Jing, ed. by Gary D. DeAngelis, Oxford University Press, 2008] Wrigley [Wrigley, Ted, English interpretation by Ted, Wrigley, http://www.geocities.com/Athens/Bridge/7687/taote.html, http://home.pages.at/onkellotus/TTK/English_Wrigley_TTK.html, www.terebess.hu/english/tao/wrigley.html, www.geocities.com/Athens/Bridge/7687/taote.html] Wu John [ Wu, John C.H, Tao The Ching,1939; New York: St. John’s University Press, 1961] Wu Yi [Wu Yi, The Book of Lao Tzu (Tao Te Ching). San Francisco: Great Learning Publishing Company, 1989.] Xiao [Xiao Min Feng Lao Tseu, La Voie du Tao, Éditions Alternatives, ISBN : 2 86227 243 4,Paris, 2000] Yang [Xiaolin Yang,Lao Zi A Modern Chinese And English Translation, Six Star Publishing, 2002]

Yen [Yen Ling-feng. A Reconstructed Lao Tzu. (tr. fr. Chinese by Chu Ping-yi). Taipei: Ch’eng Wen Pub., 1976] Yu-lan Feng [Yu-lan Fung A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the Beginnings to Circa 100 B. C.),by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp,1952, 1983; Fong Yeou-Lan; Précis d'histoire de la philosophie chinoise : D'après le texte anglais édité par Derk Bodde;Traduction de Guillaume Dunstheimer; Préface de Paul Demiéville , 367 p. Éditions PAYOT - Paris. l édition : 1952, Paris, Éd. Le Mail, 1992; Fung, Yu-lan, Lao-tzu and Chuang-tzu. In: The spirit of Chinese Philosophy (translator: E.R. Hughes), London: Kegan Paul, 1947, 59-80], Yutang [Yutang, Lin, The Tao Te Ching, The Wisdom of Laotse, published by Random House .1948 The Wisdom of China. London: New English Library, 1963.] Zhang [Thomas Z. Zhang, Jackie X. Zhang, Tao Te Jing in Plain English,104pp, Publisher: Authorhouse, 2004] Zhengkun [Gu Zhengkun, Lao Zi: the Book of Tao and Teh, Peking University Press, Pages: 320, Publication Date: 1995] Zi-chang [Tang, Zi-chang, Wisdom of Dao, Published: San Rafael, CA.: T. C. Press, 1969 ] Alte variante de traducere http://home.pages.at/onkellotus/TTK/_IndexTTK.html http://laotse-dao-de-ching.blogspot.com/

Dictionare http://www.cojak.org/index.php?term=%E8%BC%89&function=character_lookup http://www.tigernt.com/cgi-bin/cedict.cgi Sun-tzu in English and Chinese SUN TZU ON THE ART OF WAR THE OLDEST MILITARY TREATISE IN THE WORLD Translated from the Chinese By LIONEL GILES, M.A. (1910) http://www.chinapage.com/sunzi-e.html Sun Tzu's Art of War Applied to Modern Strategy and Leadership http://www.sonshi.com/ http://www.youtube.com/watch?v=osQ2bLUd0UA&feature=player_embedded

BIBLIOGRAPHY A list of the European translations of the Tao-teh-king, and of the principal articles which have appeared on Lao-tzu, and the religion called Taoism. Europe's first knowledge of Lao-tzu's work was derived from the Latin versions of the Jesuit Fathers. 1667 P Couplet. 1736 P du Halde. 1808 P Prémaire. FRENCH. De Guignes, J. Observations sur quelques points concernant la religion et la philosophie des Egyptiens et des Chinois. Rec. de Mem. de l’Ac. des Instr. xl. Paris, 1780. Julien, S. Lao-tseu-tao-te-king. Le livre de la vie et de la vertu, composé dans le vi. siècle avant l’êre chretianne. Paris, 1842. —Tao-sse ou le livre de la pureté et de la tranquilité. Paris, 1837. Amiot, P. Sur la seche de Lao-tsée, Ibid xv. pp. 208-259. Abel-Rémusat, M. Memoire sur la vie et les opinions de Laou-Tseu. Paris, 1823. Mémoires de l’Academie Royale des inscriptions et belles lettres, vol. vii.

Pauthir, G. Lao Tseu Memoire sur l’origine et la propagation de la doctrine du Tao, trad. du chinois. Paris, 1831. —Le Tao-te-king ou le livre révéré de la Raison supreme et de la Vertu, par Lao Tseu. —Lao Tseu. La Chine, pp. 110-120. Klaproth, J. De la religion des Taoszu en Chine. Nouv. ann. de Voy. ii. 1833. Bazin 4. Recherches sur l’origine l’histoire et la constitution des ordres religieux dans l’empire Chinois. Jours. as. 5s. viii. Paris, 1856. Rosny de Leon, M. L’idee de Dieu dans la Philosophie Religieuse de la Chine. Bulletins du Ligue Nationale contre l’Atheisme. Paris, 1899. Hartez de, C. Annales du Musée Guimet, vol. xx. —Le Livre des Esprits et des Immortels, essai de Mythologie Chinoise, d’apres les Textes Originaux, pp. 206-217. Brussels, 1893. GERMAN. Abel und Mecklenburg. Arbeiten der Kaiserlich Russiehen Gesandschaft zu Peking uber China-Berlin. 2 vols. 1858. Plath, J. H. Die Religion und der Cultus der alten Chinesen. Müchen. 1862. Gabelentz, G. von. Anfangsgründe der Chinesichen Grammatik. 111-115. —Allegemeine Real-Encyklopaedie der Wissenschaft und Kunst Zweite sec. xlii. Scholl, W. Beschreibung der Chinesischen Literatur. Grill, Julius. Zeitschrift fur Altestamentliche Wissenschaft. v. p. 1-15. Plaenckner, R. von. Lao-tse. Tao-te-king, der Weg zur Tugend. Leipzig. 1870. p. 133 Reinhold, R. von. Der Weg zur Tugend. Leipzig, 1870. Straus, Victor von. Lao-Tsè's Taò Te King. Leipzig. 1870. —Der Chinesische Philosoph Lao-tse ein Prophet aus den Heiden. —Allgem. Missions-zeitschr. 1874. Pfizmaier, A. Ueber einge Gegenstande des Tao-glaubens. Sitz. Ber. K. K. Ac. d. Wiss. Wien. Phil. Hist. Cl. 1875. Hartman, Dr. Lotusblüthen. Leipzig. 1896.1897. Hackmann, H. "Die Christliche Welt," den 14 April, 1904. "Allgemein-Menschliches aus dem Taoismus." DUTCH. Mansen, J. van. Theosophia. Amsterdam. 1901.

RUSSIAN. Zwetkoff. Trudui Ashlenoiv rossiskoi dukhronoi missii w Pekinnie. (Works of the Russian Ecclesiastical Mission at Peking). St. Petersburg, 1852-66. 4 vols. Vol. iii, No. 13, deals with the Taoists. ENGLISH. Du Halde, P. J. B. A Description of the Empire of China and Chinese Territory, together with the kingdoms of Korea and Tibet, from the French. London, 1738. Vol. 1. 648-669. Medhurst, W. H. China, Its State and Prospects. London, 1857. Pp. 198-204. Edkins, J. Phases in the development of Tauism. Transact. Ch. Br. R. As. Soc. 1856. Pp. 83-99. —J. of Shanghai Scion. and Lit. Soc. No. 111. 1859. Pp. 309-314. —A Sketch of the Taoist Mythology in its Modern Form. J. N. Ch. Br. As. Soc. Art. iv. 1855. —Steps in the Growth of Early Taoism. —Taoism in the Tsin and Han Dynasties. Chinese Recorder, 1884. Chalmers, J. The Speculations on Metaphysics, Polity and Morality of the Old Philosopher Lao-tsze. London, 1868. Waiters, T. Lao-tzu. A Study in Chinese Philosophy. London, 1870. Nevins, J. L. China and the Chinese. Ch. ix. New York, 1869. Douglas, R. R. Taouism. London, 1879. —Confucianism and Taouism. 1889. Martin, W. A. The Chinese. New York, 1881. Pp. 109-117. Balfour, F. H. Taoist Texts. London, 1884. —The Divine Classic of Nan-hua, being the works of Chuang-Tsze, Taoist Philosopher. London, 1881. Giles, H. A. The Remains of Lao Tzu. London, 1886. —Chuang Tzu. The Mystic, Moral and Social Reformer. London, 1889. Old, W. R. The Book of The Path of Virtue or a Version of the Tao Teh King of Lao-tsze. Madras, 1894. (T. P. Pub. Soc.) Carus, P. Lao-Tsze's Tao-teh-king. Chicago, 1898. Kingsmill, T. W. The Tao-teh-king. Shanghai, 1899. Legge, James. The Religions of China. Confucianism and Taoism described and compared with Christianity. London, 1880. —Sacred Books of the East. Vol. xxxix. London, 1891. —Article in The British Quarterly Review, 1883.

Matheson, G. The Distinctive Messages of the Old Religions. London, 1893. Pp. 61-92. p. 134 Parliament of Religions in Chicago, 1893. Taoism. A Prize Essay, pp. 1355-1358. Johnson, S. Oriental Religions. China, part v, pp. 859-904. Scarborough, W. Notes of a Visit to the Famous Wutangshan; ibid. v, pp. 77-82. Williams, S. Wells. The Middle Kingdom, a Survey of the Geography, Government, Literature, Social Life, Arts and History of the Chinese Empire and its Inhabitants. Revised Ed. London, 1883. Vol. ii, pp. 206-217. China Review. Tauism by J. Chalmers. Vol. i, 209-220. —The Historical Characteristics of Taoism, by E. Faber. Vol. xiii, pp. 231-247. —The Life and Teachings of Lao-tse, by George von der Gabelentz. pp. 189-198. —The Philosophy, Ethics and Religion of Taoism, chiefly as developed by Chwang-tsze. W. P. Mears. Vol. xxiii, pp. 225-242. —Tao-teh-king, The. A translation by P. J. Maclagan. Vol. xxiii. —Tao-teh-king, The. By Dr. Maclagan and T. W. Kingsmill. Vol. xxiii, pp. 265-271. —Tao-teh-king, The. A translation with notes by T. W. Kingsmill. Vol. xxiv. —Manchurian Translation of the Tao-te-Ching, Romanised Text of. Vol. xxv, edited by E. von Zach. James, F. H. Taoism, Chinese Recorder. 1897. Medhurst, C. Spurgeon. The Tao-teh-king, an Appreciation and Analysis. Chinese Recorder. 1889-1890. Bixby, J. T. A Chinese Mystic. The Arena, 1892. Old, W. R. The Philosophy of Simplicity. Theosophical Review. Vol. xxx. The Reading of Tao. Theosophical Review. Vol. xxxiii. http://www.sacred-texts.com/tao/index.htm

Shobogenzo, Tao Te Ching http://www.youtube.com/user/NaotoMatsumoto#p/u http://taotechingdecoded.blogspot.com Hilmar Klaus http://www.tao-te-king.org/010.htm Tao Te Ching Chapter 10-1 Body soul & spirit soul http://www.youtube.com/watch?v=2H0IBxRh2aA&NR=1 Tao Te Ching Chapter 10-2 Body, spirit, Tao http://www.youtube.com/watch?v=9aI5nO5DjhM http://www.youtube.com/user/NaotoMatsumoto#p/u

http://www.wayist.org/ttc%20compared/takao.htm#top http://www.wayist.org/eb/index.htm

http://www.vl-site.org/taoism/index.html http://www.synaptic.bc.ca/ejournal/laotse.htm http://www.edepot.com/tao4.html Rick Harbaugh Chinese text http://zhongwen.com/dao.htm

Mod de prezentare al caracterelor din lb. chineza folosit in dictionar/Presentation mode used in this dictionnary/ Mode de présentation utilisé dans ce dictionnaire/ Presentation Mode oder Darstellungsform verwendet in diesem Wörterbuch: 1.Caracter traditional[simplificat] in lb. chineza : 氣 [气] 2.trascriptii transliterari/romanizari: pinyin qi4[numarul indica tonul]; WadeGiles: ch’i; EFEO: ts'i; khi; 3.pronuntare/ pronunciation/ prononciation/ Aussprache: ki 4.traducere in lb. romana: R; translation into the English language: E: traduction dans la langue française: F:; Übersetzung in die deutsche Sprache: G; R: Numerele folosite după termenii transliterati în pinyin au rol de tonuri: E: Pinyin tones are indicated by numbers 1-5, as follows: F:Pinyin tons sont indiqués par les numéros 1-5, comme suit: G:Pinyin-Töne sind mit Nummern 1-5, wie folgt: a1=ā ; a2= á; a3=ă; a4=à; a0=a5=a[ton neutral] a1=ā ; a2= á; a3=ă; a4=à āáǎà e1= ē; e2=é; e3= ě; e4= è; i1= ī; i2= í; i3= ǐ; i4=ì; o1= ō; o2=ó; o3=ǒ; o4=ò; u1= ū; u2= ú; u3= ǔ; u4=ù; 1=level tone, 2=rising tone, 3=mid-rising tone, 4=falling tone, 5=neutral tone/1 = [ ˉ ]ton haut égal (macron) ; 2 = [ˊ ]Ton montant (accent aigu), 3 = [ˇ] Ton descendant légèrement puis remontant (Hatchek ou caron) ; 4 = [ˋ] Ton descendant et bref (accent grave); 5 = ton neutre/1 = Ton oben gleich; 2 = Dein Betrag (mit Akut); 3 = Ton leicht abwärts und dann zurück (oder Hatchek Caron); 4 = Ton abwärts und kurz (Gravis-Akzent); 5 = neutral Ton; semne diacritice în lb. română, franceză , italiană si spaniolă : â ă à çÉéêèë ï í î ì òô Ööú ù ü î ş ţ

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