Lao Tzu chapter 11/Laozi capitolul 11/Lao Tseu chapitre 11

Goleste-ti mintea, acordeaza-te rezonant si intra in contact cu Marea Minte sau Constiinta Cosmica(capitolul 11 din Dao De Jing al lui Lao Zi); Principiul vidului: Este necesar sa creezi un spatiu, sa faci loc, sa fi deschis, sa te golesti pt ca lucruri noi sa apara in viata ta Empty your Mind, Tune into and Enter the Big Mind or the Cosmic Consciousness in the 11st Chapter of Lao Tzus Tao Te Ching; The Principle of Emptiness: It is necessary to make room, to leave an empty space in order to allow new things to come into your life.

Principiul golirii The Principle of Emptiness Principe du vide Il Principio del Vuoto

Videz votre mental, entrez en accord de rsonance avec et commencer l'immersion dans le Grand Esprit ou la Conscience Universelle (le 11me chapitre de Tao Te King de Lao Tseu) Le Principe du vide: Il est ncessaire de faire de la place, de laisser un espace vide pour permettre des choses nouvelles darriver dans votre vie / Vuota la tua mente, entra nell'accordo di risonanza con e iniziare l'immersione nello Grande Spirito o Coscienza Universale (nel capitolo 11 di Tao-te-ching di Lao Tze); Il Principio del Vuoto: E' necessario che lasci uno spazio, un vuoto, affinch cose nuove arrivino alla tua vita.

Vaciar la mente; Leeren Ihre geistige; Iisus: "Goleste-te si te voi umple"/Jesus: "Empty thyself and I shall fill thee" Jsus:"Vide-toi de toi-mme et je vais te combler" Padre Pio: "Goleste-te si umple-te de Dumnezeu"/ "Vide toi de toi-mme et remplis toi de Dieu" "Tot aa, oricine dintre voi, care nu se leapd de tot ce are, nu poate fi ucenicul Meu"/So therefore, any one of you who does not renounce all that he has cannot be my disciple (Luca /Luke 14:32-34 ) Meister Eckhart: Indumnezeirea nu este atinsa printr-un process de adugare a ceva n suflet, ci printr-un proces de golire." Meister Eckhart : God is not attained by a process of addition to anything in the soul, but by a process of subtraction. [vedeti Lao Tzu : dezvatarea; deprogramarea; unlearning; scaderea cunoasterii orizontale; vedeti articolul: Puterea lui Socrate]. Nu trebuie s faci nimic pentru a obine fericirea. You dont have to do anything to acquire happiness. Nu trebuie s faci ceva pentru a fi liber, trebuie s renuni la ceva. Atunci devii liber. You dont do anything to be free, you drop something. Then youre free.

"Be the empty space at the center"/ "Sois l'espace vide du centre"/ Essere lo spazio vuoto /Ser el un espacio vaco "Fii ca si spatiul vid din centrul rotii, vasului"

"It is written: Shape clay into a vessel It is the space within that gives the value Place doors and windows in a house It is the opening that brings light within Set spokes into a wheel It is the emptiness of the hub that makes them useful Therefore , be the (empty) space in the center Be nothing, and you will have everything to give to others"

"Il est crit: de l'argile, fais une coupe C'est l'espace intrieur qui lui donne sa valeur Mets des portes et des fentres ta demeure. C'est par ces ouvertures que pntre la lumire Fixe des rayons la roue C'est le vide du moyeu qui les rend utiles Par consequent, sois l'espace (vide) au centre Sois le rien et tu auras tout donner aux autres"

"Este scris: modelam argila pt a face un vas Dar ceea ce face vasul valoros(util) este spatiul gol din interior Facem usi si ferestre in peretii unei case Ceea ce face casa locuibila si permite luminii sa intre inlauntru sunt deschiderile si spatiul neocupat Asezam spitele unei roti in asa fel incat sa se uneasca intr-un punct central Ceea ce face o roata utilizabila este insa spatiul gol din butucul rotii Fii golit, si nu va fi nimic ce sa nu poti darui celorlalti " Lessons from Kung Fu: http://www.youtube.com/watch?gl=FR&hl=fr&v=sN54TvIpFUA

Rezumat: Calea de trezire expusa de Lao Zi in capitolul 11 este similara celei in care Patanjali defineste yoga, in sutra a II-a din cartea intai(Samadhi Pada): "yogas-chitta-vritti-nirodhah", [adica:"centrarea sau alinierea(yoga) se realizeaza prin golire de impulsurile mentale"] si caii aratate de Socrate. In cuvantul lui Iisus descoperim aceeasi cale a vidarii de efemer: "goleste-te si Eu te voi umple" (goleste-te de lumea fenomenala, de proiectiile umbrelor de pe ecranul mental si vei fi umplut de Sfantul Duh). Golirea Mintii- Acordarea si intrarea in contact rezonant cu Mintea Cosmica sau Constiinta Universala prin vidare sau punere in repaus a fluctuatiilor mentale reprezinta o ilustrare a medodei de trezire, care foloseste relaxarea pilotata creata de Dan Mirahorian. Trezirea, Iluminarea, cunoasterea de sine, transa sau moartea mistica si cele doua cai de cunoastere a realitatii: 1.calea cunoasterii de sine (calea directa, care conduce la cunoasterea nemijlocita a realitatii, la autocunoastere si trezire) si calea externa(calea mijlocita, care ramane prizoniera a realitatii secunde, a proiectiei de pe ecranul mental - peretele pesterii lui Socrate). Abstract: The message of Lao Tzu in the eleventh chapter of Tao Te Ching corresponds to the definition of yoga of Patanjali in the second sutra of the first book(Samadhi Pada): "yogas-chitta-vritti-nirodhah" [alignement or centering(yoga) is realised by emptying impulses of the mind] and to the way showed by Socrates . In the word of Jesus we discover the same way: "Empty thyself and I shall fill thee."( Empty yourself of the phenomenal world, remove the projections of shadows on the mind screen and you will be filled with the Holy Spirit). Awakening, Enlightenment, Self Knowing, Mystical Death, Mystical Trance-the two ways of knowing the True Reality: the external way (the way of indirect or mediated knowledge, in which we remain prisoners in the second reality the reality of projections on the mental screen, on the wall of Socrates cave) and internal way(the direct way of knowledge that brings awakening, the access to self knowledge and divine powers). Rsum: La voie vers l'veil et lIlumination dans le onzime chapitre du Tao Te Ching de Lao zi correspond la dfinition du yoga de Patanjali dans la deuxime sutra du premier livre(Samadhi Pada): "yogas-chittavritti-nirodhah", [alignement ou centrage (yoga) est ralis par le vidage de des impulsions du mental] et la voie de Socrate qui est montr aussi dans la parole de Jsus: "Vide-toi et Je vais vous remplir"( videzvous, pour obtenir la vacuit du monde phnomnal, liminer les constructions mentales ou les ombres projetes sur l'cran de l'esprit et vous serez remplis du Saint Esprit, vous pouvez raliser l'veil). Dan Mirahorian, Copyright 2009, All Rights Reserved
LA VIA DEL NON-ESSERE Il vuoto del pensiero orientale uno spazio di possibilit nel quale ogni cosa libera di manifestarsi . E' un vuoto creativo. Le ciel est en toi/The Kingdom of God is within The Celestine Prophecy

Per chi ha orecchie per udire (get out Matrix) http://www.youtube.com/watch?v=lz7Ns7uAlEM&feature=related

Content /Cuprins/ Contenu/ Inhalt/ Contenido /Contenuto

1.TEXT/TEXTE/ TEXTO/ TESTO 2. VARIANTE ANTICE ALE CAPITOLULUI 11 AL LUI LAO ZI /ANCIENT VERSIONS/ LES VERSIONS ANTIQUES /ANTIGUO VERSIONES /ALTE VERSIONEN/ LE ANTICHE VERSIONI 3. TRADUCEREA CONVERGENTA A CAPITOLULUI 11/CONVERGENT TRANSLATION OF 11TH CHAPTER / TRADUCTION CONVERGENT DE 11E CHAPITRE KONVERGENTE BERSETZUNG VOM 11. KAPITEL / TRADUCCIN CONVERGENTE DEL CAPTULO 11 /TRADUZIONE CONVERGENTE DEL CAPITOLO 11 4. Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans langue roumaine, en anglais, franais, espagnol ,italien et en allemand /Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si germana /Versionen bersetzungen in Rumnischer Sprache, in Englisch, Franzsisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Espaola, en Rumano, Ingls, Francs, Italiano y Alemn /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco 5.Commentary/Comentariu/Commentaire /Kommentar/Comentario/Commento 6.Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni
Joseph Newton:Principiul vidului/The Principle of Emptiness/Le Principe du vide /Principio del Vuoto Ombilicul- simbolul centrului/L'omphalos, Symbole du Centre par Ren Gunon Centrul lumii in doctrinele din Extremul Orient/Le Centre du Monde dans les doctrines Extrme-Orientales par Ren Gunon Osho: Despre utilitatea Non Fiintei/On The Utility of Not Being Talks on chapter 11 from Lao Tzus Tao Te Ching Osho: Despre caracteristicile lui Tao-Fara zero, matematica dispare, iar fara matematica intreaga stiinta dispare/On the characteristics of Tao -Without zero, mathematics disappears, and without mathematics the whole science disappears.

7.Dictionar/Dictionary/Dictionnaire/ Wrterbuch/Diccionario/Dizionario

8. Bibliografie/ Bibliography Bibliography/ Bibliographie/ Bibliografa

1.TEXT /TEXTE/ TEXTO/ TESTO

Textul in lb. chineza in Text transliterat in pinyin versiunea Wang Bi () (226 249 e.n)

11.() (di4 shi2 yi1 zhang1 ) 11.1 , san1 shi2 fu2 gong4 yi1 gu3, 11.2. ,. dang1 qi2 wu2 , you3 che1 zhi1 yong4 11.3. ,, shan zhi yi3 wei2 qi4 , dang1 qi2 wu2, 11.4. . you3 qi4 zhi1 yong4 . zao2 hu4 you3 11.5. ,, yi3 wei2 shi3 , dang1 qi2 wu2 11.6. . you3 shi3zhi1 yong4 11.7. gu4 you3 zhi1 yi3 wei2 li4 11.8. . wu2 zhi1 yi3 wei2 yong4 . 2. VARIANTE ANTICE/ANCIENT VERSIONS/ LES VERSIONS ANTIQUES /ANTIGUO VERSIONES /ALTE VERSIONEN/ LE ANTICHE VERSIONI Textul in lb. chineza in versiunea lui Wang Bi () (226 249 e.n) : WB: Textul in lb. chineza in versiunea lui Heshang Gong ()(202157 i.e.n.):
Heshang Gong("Inteleptul de la malul apei") ()(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:

Textul in lb. chineza in versiunea Fu Yi ()(555 - 639 e.n.)

Versiunea lui Fu Yi () 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: , ,, ,, , Mawangdui() Mwngdu

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 () si Textul B (), 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 IIlea 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.tao-te-king.org/mawangdui-neu.htm

Mawangdui A [versiunea A] Mawangdui B[versiunea B] B: Guodian()

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 () 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 11 nu exista in versiunea pe fasii de bambus descoperita la Guodian / Chapter 11 is not present in the bamboo slips version discoveded at Guodian/ Le chapitre 11 n'est pas prsent dans la version sur les fiches lamelles de bambou dcouvertes Guodian / Kapitel nicht vorhanden

Tabelul de mai jos prezinta in comparatie versiunile existente

HeshangGon g san1 Fu Yi san1 Mawangdu Mawangdu iA i B sa4 sa4 Guodian Capitolul

Wang Bi san1

shi2 fu2 gong4 yi1 gu3 dang1 qi2 wu2 you3 che1 zhi1 yong4 shan1 zhi2 yi3 wei2 qi4 dang1 qi2 wu2 you3

shi2 fu2 gong4 yi1 ,gu3 dang1 qi2 wu2 you3 che1 zhi1 yong4 shan1 zhi2 yi3 wei2 qi4 dang1 qi2 wu2 you3

shi2 fu2 gong4 yi1 gu3 dang1 qi2 wu2 you3 che1 zhi1 yong4 shan1 zhi2 yi3 wei2 qi4 dang1 qi2 wu2 you3

qi2 wu2 zhi1 yong4 ran2 zhi2 wei2 qi4 dang1 qi2 wu2 you3 zhi2 qi4

qi4 zhi1 yong4 zao2 hu4 you3 yi3 wei2 shi4 dang1 qi2 wu2 you3 shi4 zhi1 yong4 gu4 you3 zhi1 yi3 wei2 li4 wu2 zhi1 yi3 wei2 yong4

qi4 zhi1 yong4 zao2 hu4 you3 yi3 wei2 shi4 dang1 qi2 wu2 you3 shi4 zhi1 yong4

qi4 zhi1 yong4 zao2 hu4 you3 yi3 wei2 shi4 dang1 qi2 wu2 you3 shi4 zhi1 yong4

fu2 tong2 yi1 gu3 dang1 qi2 wu2 you3 che1 zhi1 yong4 ye3 ran2 zhi2 er2 wei2 qi4 dang1 qi2 wu2 you3 zhi2 qi4 zhi1 yong4 ye3 zao2 hu4 you3

11 nu exista in versiunea pe fasii de bambus gasita la Guodian / chapter 11 is not present in the bamboo slips version discoveded at Guodian

gu4 you3 zhi1 yi3 wei2 li4 wu2 zhi1 yi3 wei2 yong4

gu4 you3 zhi1 yi3 wei2 li4 wu2 zhi1 yi3 wei2 yong4

dang1 qi2 wu2 you3 zhi1 yong4 ye3 gu4 you3 zhi1 yi3 wei2 li4 wu2 zhi1 yi3 wei2 yong4

dang1 qi2 wu2 you3 shi4 zhi1 yong4 ye3 gu4 you3 zhi1 yi3 wei2 li4 wu2 zhi1 yi3 wei2 yong4

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 la fin de cet article pour la signification des caractres chinois de cette liste/ Vedi il dizionario alla fine di questo articolo per il significato di tutti i caratteri cinesi in questo capitolo/ Vase el diccionario al final de este artculo para todos los caracteres chinos dand esta lista / Sehen Sie das Wrterbuch am Ende dieses Artikels

TITLU/TITLE /TITRE /TITEL/ TTULO /TITOLO: Doar cel ce se golete este umplut/Only the one who will be empty will be filled/. Seulement celui qui est vide sera rempli/ Nur derjenige, der wird leer sein wird gefllt /Slo el que se vaca se llenar/ Solo colui che sar vuoto sar riempito , san1 shi2 fu2 gong4 yi1 gu3, 11.1. .Treizeci de spite se intalnesc intr-un singur (punct central): butucul rotii Thirty spokes join together in a single (central point): the wheels hub Trente rayons convergents, runis au moyeu, forment une roue; . dang1 qi2 wu2 you3 che1 zhi1 yong4* 11.2. Insa doar ceea ce nu exista [golul, vidul; nimicul,absenta] din centrul butucului permite folosirea rotii [functionare ca roata depinde de spatiul central in care nimic nu exista]. But just what is not existent [the central; void; non-being] gives the wheel's usability Mais c'est son vide central qui permet l'utilisation du char. , shan zhi yi3 wei2 qi4 , 11.3. Modelm lutul pentru a face din el vase, Mould clay, thus form a vessel: Les vases sont faits d'argile, .dang1 qi2 wu2 you3 qi4 zhi1 yong4 *. 11.4. Ins doar de golul dinluntru [ de vidul ;de spatiul n care nu exist materia vasului] depinde utilizarea lor [fr golul central o ceac nu poate fi utilizat]. Just this non-being is the vessel's usability mais c'est grce leur vide que l'on peut s'en servir. zao2 hu4 you3 yi3 wei2 shi3 , 11.5. Strpungem ui i ferestre[in pereti ], pentru a face o cas[pereii sunt construiti in jurul unui gol central: stalpul; vatra]; Chisel out doors and windows thus form a living space: Une maison est perce de portes et de fentres, dang1 qi2 wu2 you3 shi3zhi1 yong4 11.6. Tocmai din cauza existentei spatiului gol [a vidului interior si a celui creat de usi si de ferestre] putem folosi o casa [golul central este cel care da rost si permite locuirea casei; ceea ce

3.TRADUCEREA CONVERGENTA A CAPITOLULUI 11/CONVERGENT TRANSLATION OF 11TH CHAPTER / TRADUCTION CONVERGENT DE 11E CHAPITRE KONVERGENTE BERSETZUNG VOM 11 KAPITEL / TRADUCCIN CONVERGENTE DEL CAPTULO 11 /TRADUZIONE CONVERGENTE DEL CAPITOLO 11

este vid permite utilizarea casei- cand cerem s ni se fac loc dorim eliberarea sau golirea spatiului ocupat ]. Just this emptiness[non-being] gives the room's usability et c'est leur vide qui les rend habitable. gu4 you3 zhi1 yi3 wei2 li4** 11.7. De aceea ceea ce exista (uneltele ca si mintea) [plinul, vazutul; cunoscutul; manifestatul; You] confera avantaje[posibilitati; favorizeaza] / Therefore: the being it thereby takes advantage, Ainsi l'tre produit l'utile; wu2 zhi1 yi3 wei2 yong4** 11.8. Insa ceea ce este absent [vidul; golul; nevzutul; nemanifestatul; Wu] permite utilizarea [fara golul launtric al mintii nu se pot folosi ocaziile de iluminare si eliberare; orice intrebare(in jap.: mondo; in lb.chineza: wen-ta; wen4 da2) este o cerere de golire care este urmata de umplerea cu un raspuns; metoda mondo(lit.: intrebare/raspuns) a fost reluata si dezvoltata in aceea a kan-ului]*** /nothingness( what is not) thereby gives usability. mais c'est le non-tre qui le rend efficace
Note: Footnotes 11 Funoten
*11.2.;11.4. wu2 you3 (w yu) lit.:"fara existenta; nimicul; vidul; golul; emptiness"; "Leere". **11.7;11.8 zhi1 yi3 (zh y) lit.: "de aceea;its- thereby (thus) "; "dessen dadurch (so) ". ***Metoda kan-ului[in lb.chineza: kung-an] sau a intrebarilor paradoxale, folosita in buddhismul zen pentru oprirea si vidarea mintii, presupune respingerea continua a tuturor raspunsurilor intemeiate pe cunoasterea mijlocita, pana se ajunge la experiena starii holografice in care se manifesta perceperea luminii necreate(iluminarea) si transcederea dualitatii[aparitia cunoasterii directe, o cunoastere nemijlocita de proiectia realizata pe ecranul mental de catre impulsuri(in lb. sanskrita: vrittis) ]. Caracteristica fundamental a oricarui kan este paradoxul, ceea ce este dincolo (in lb.greaca: "para") de gandire (n lb.greac:dokein), ceea ce transcede rationamentul logic si cel rational. Kan-ul nu este o enigma, fiindca nu este gandirea aceea care o rezolva. Soluia sau raspunsul la intrebarea pus de kan presupune o schimbare brusc in nivelul de ntelegere, care este si o tranziie intr-o alta stare de constiinta.

See in Bibliography the abreviation for the authors/vedeti in Bibliografie prescurtarile utilizate pt autori

4. Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans la langue romaine, en anglais, franais, espagnol italien et en allemand /Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si germana /Versionen bersetzungen in Romnischer Sprache, in Englisch, Franzsisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Espaola, en Romano, Ingls, Francs, Italiano y Alemn / Versioni di traduzione in lingua romena, in inglese, francese, italiano, spagnolo e tedesco

11.1. sn sh f gng y g,

The Function of the Non-Existent/Functia a ceea ce nu exista Ram Treizeci de spite se unesc in butucul roti; Hin-shun Treizeci de spite se unesc intr-un butuc, formand roata/ [ ], Mirahorian Treizeci de spite se intalnesc intr-un singur (punct central): butucul rotii/Thirty spokes join together in one single (central point): the wheels hub Ad & Lomb Thirty spokes join one hub. Beck Thirty spokes are united around the hub of a wheel, Blackney Thirty spokes will converge in the hub of a wheel; Bynner Thirty spokes are made one by holes in a hub, Byrn We put thirty spokes together and call it a wheel; Chan Thirty spokes are united around the hub to make a wheel, Chang Thirty spokes are joined at the hub. Chen Thirty spokes share one hub, Chen E.M. Thirty spokes share one hub to make a wheel. ChengHong Thirty spokes are joined around the wheels hub, ChengLin Thirty spokes share the space of one nave. Chou Thirty spokes unite in the middle of the wheel, Cleary Thirty spokes join at a hub: Conche Trente rayons autour d'un moyeu Correa Fit thirty spokes into the hub of a wheel. Crowley The thirty spokes join in their nave, that is one; DerekLin Thirty spokes join in one hub Duyvendak On a beau runir trente rais dans un moyeu, Edwin We join spokes together in a wheel, Eiichi Thirty spokes shares the wheel' hub, Ettilio Trenta raggi convergono in un mozzo Evola Trenta raggi convergono nel mozzo(1923;1959); Gauthier Thirty spikes run into one hub; Gia-Fu&Eng Thirty spokes share the wheel's hub; Gib-Cheng Thirty spokes converge at a single hub; Golden Trenta raigs convergeixen en el bot de la roda, Gong Thirty spokes share a wheel hub, Gorn-Old The thirty spokes of a carriage wheel uniting at the nave Gu Thirty spokes share one hub. Hansen Thirty spokes together make one hub. Heaven Trente rayons convergents, runis au moyeu, forment une roue; Henricks Thirty spokes unite in one hub; Hinton Thirty spokes gathered at each hub: Ho Thirty spokes make a wheel. Huang C. Thirty spokes share a hub; Hwang It takes thirty spokes to share one nave. Jiyu Ren Thirty spokes are united in one nave to make a wheel, Kimura Thirty spokes share a hub; Kiyoashi We join spokes together in a wheel, Kwok thirty spokes on a cartwheel go towards the hub that is the centre LaFargue Thirty spokes unite in one hollow hub Larre Trente rayons se joignent en un moyeu unique Lau D. C. Thirty spokes share one hub. Lauer Les rayons de la roue convergent au moyeu. Legge Li David Lindauer Lin P.J. LiuKiaKwai The thirty spokes unite in the one nave; Thirty spokes share one hub. Thirty spokes converge at one hub Thirty spokes converge in a nave; Trente rayons convergent au moyeu,

Lynn Mabry Ma Kou Mair Matgioi Maurer McDonald Merel Mitchell Moss Muller Muller Ni Hua Nyssen Org

Thirty spokes share one hub. Thirty spokes join together at one hub, Trente rayons se joignent au moyeu Un, Thirty spokes converge on a single hub,

A wheel was made through the process of assembling thirty spokes together, by befitting each spoke into individual holes (on the hub);

Thirty spokes share one hub; We put thirty spokes together and call it a wheel; Thirty spokes meet at a nave; We join spokes together in a wheel, Thirty spokes join the wheel nave Thirty spokes join together in the hub. Treizeci de spite se intilnesc in butuc Thirty spokes together make a wheel for a cart. Trente rayons se partagent un moyeu,

Trente rais runis forment un assemblage [une roue] : il ne convient pas [seul].

Parinetto Trenta raggi si uniscono in un solo mozzo Qixuan Thirty strokes radiate from the axle, Red Pine Thirty spokes converge on a hub Stanislas Trente rais se runissent autour d'un moyeu. Star Thirty spokes of a wheel all join at at a common hub Suzuki Thirty spokes unite in one nave Ta-Kao Thirty spokes unite in one nave, Tan Thirty spokes come together at the hub. Tran Cong Thirty spokes converge upon one hub; Trottier Thirty Spokes converge upon a single hub; Waley We put thirty spokes together and call it a wheel; Walker Thirty spokes meet at a hollowed-out hub; Wei Henry Thirty spokes converge on the nave of a wheel: Wieger A wheel is made of thirty perceptible spokes/Une roue est faite de trente rais sensibles, Wilhelm Dreiig Speichen umgeben eine Nabe/Treinta rayos convergen en el buje: Wing R.L Thirty spokes converge at one hub; World Thirty spokes converge on the wheel's hub. Wu John Thirty spokes converge upon a single hub; Wu Yi Join thirty spokes at one hub; Yang A wooden wheel has thirty spokes: Yutang Thirty spokes unite around the nave; Zhang Thirty spokes connected to one hub Zi-chang To combine two thirty-spoke wheels makes a cart.

11. 2. ,. dng q w yu ch zh yng Ram Insa golul din centru ingaduie folosirea. Hin-shun Iar folosirea rotii depinde de existenta golului dintre ele (dintre spite)/ []. Mirahorian Insa doar existenta golulului [vidului; nimicului; nonexistentului] din centrul butucului este cel care permite folosirea rotii [miscarea carului depinde de spatiul central in care nimic nu exista]/ But just the existence of this [central] void[non-being] gives the wheel's usability

Ad & Lomb The wheel's use comes from emptiness. Beck But the usefulness of the wheel, depends on the space where
nothing exists.

Blackney But the use of the cart will depend on the part of the hub that is void. Bynner By vacancies joining them for a wheel's use; Byrn but it's on the space where there's nothing that the usefulness of the wheel depends. Chan But it is on its non-being that the utility of the carriage depends. Chang From their non-being arises the function of the wheel. Chen yet the spokes and the hub cannot make use of the carriage. Chen E.M. Through its non-being (wu), There is (yu) the use (yung) of the carriage. ChengHong Its non-being makes the carriage useful. ChengLin The substance and the void are both essential to the usefulness of a carriage. Chou And because of the part between them where nothing exists,we enjoy the use of the carriage wheel. Clatfelter The empty hub at center, allows a wheel to roll Cleary their use for the cart is where they are not. Conche Le vide central fait l'unit du chariot Correa It is the space between the spokes that makes the wheel valuable; thus the vehicle can be put to use. Crowley yet the wheel depends for use upon the hollow place for the axle. DerekLin In its emptiness, there is the function of a vehicle Duyvendak lutilit de la voiture dpend de ce qui ny est pas. Edwin but it is the center hole that makes the wagon move. Eiichi It is nothing (the center hole) that is of use as a wheel. Ettilio ed il vuoto del mozzo che permette luso della ruota Evola ed nel vuoto del mozzo che riposa lessenzialit della ruota(1923) Ma il vuoto del mozzo l'essenziale della ruota(1959) Gauthier yet in the emptiness of the wheel liesits essence. Gia-Fu&Eng It is the center hole that makes it useful. Gib-Cheng It is the vacancy that begets the vehicle's usefulness. Golden per s en el buit del bot on rau la seva utilitat per al carro Gong it is the (empty) space (not spokes, nor hub) makes wheel useful. Gorn-Old Are made useful by the hole in the centre, where nothing exists. Gu It is just the space (the nothingness) between them that makes a cart function as a cart. Hansen Where the nothing is, lies the cart's use. Heaven Mais c'est son vide centrale qui permet l'utilisation du char. Henricks It is precisely where there is nothing, that we find the usefulness of the wheel. Hinton Absence makes the cart work. Ho Forget about the spokes, And we have the use of the wheel. Huang C. In its nothingness rests the carriage's usefulness. Hwang Because a nave is a void space, we can have the use of the cart. Jiyu Ren But it is on the hole of the nave that the use of the carriage depends. Kimura The usefulness of the cart lies in the space where there is nothing. Kiyoashi but it is the center hole that makes the wagon move. Kwok but look, there is nothing at the centre and that is precisely why it works! LaFargue in this 'nothing' lies the wheel's usefulness. Larre Ce vide dans le char en permet lusage Lau D. C. Adapt the nothing therein to the purpose in hand, and you will have the use of the cart. Lauer Ils convergent vers le vide. Et c'est grce lui que le char avance. Legge but it is on the empty space (for the axle), that the use of the wheel depends. Li David The hollow in the hub expresses the carriage's usefulness. Lindauer The use of a chariot is in the presence of what is absent Lin P.J. Just because of its nothingness [void] the usefulness of the cart exists. LiuKiaKwai mais cest le vide mdian qui fait marcher le char/ mais cest le vide mdian qui confre la voiture sa fonction. Lynn It is exactly where there is nothing of it that the functionality of the wheel resides.

Mabry But it is the hole in the enter that makes it operable. Ma Kou qui permet lusage du char dans lespace. Mair but it is in the space where there is nothing that the usefulness of the cart lies. Matgioi S'ily a [dessus] un char, on peut s'en servir. Maurer In emptiness lies the wheel's utility. McDonald but it's on the space where there's nothing that the usefulness of the wheel depends. Merel Because of the hole we may use the wheel. Mitchell but it is the centre hole that makes the wagon move. Moss And make of void and form a pair, and a wagons put to use. Muller It is because of what is not there that the cart is useful. Muller ceea ce lipseste face carul folositor. Ni Hua It is the empty space in the center which enables it to be used. Nyssen qui doit tre vide, pour avoir un vhicule utile. Org this illustrates that the holes (emptiness) are useful means in making carts; Parinetto e nel suo non-essere si hal'utilit del carro, Qixuan And there is a good working cart when it is empty. Red Pine but it's the emptiness that makes a wheel work Stanislas C'est de son vide que dpend l'usage du char. Star yet only the hole at the center allows the wheel to spin Suzuki and on that which is non-existent [on the hole in the nave] depends the wheel's utility. Ta-Kao And because of the part where nothing exists we have the use of a carriage wheel. Tan The empty hub houses the axle of the wheel, and this allows the cart to move. Tran Cong But it is the center hole that is the use of the cart. Trottier It is on the hole in the center that the use of the cart hinges. Waley But it is on the space where there is nothing that the usefulness of the wheel depends. Walker the wheel won't work without its hole. Wei Henry It is where there is non-being (hollow space) that the usefulness of the wheel lies. Wieger but it turns due to the imperceptible central axis of the hub/mais
cest grce au vide central non-sensible du moyeu, qu'elle tourne.

Wilhelm In ihrem Nichts besteht des Wagens Werk/es este vaco lo que permite al carro cumplir su funcin. Wing R.L What is not there makes the wheel useful. World But the center hole which receives the axle makes it useful. Wu John It is the hole in the centre that the use of the cart hinges. Wu Yi in its emptiness, the carriage has its use. Yang Carve out the center to make it useful for a carriage. Yutang From their not-being (loss of their individuality) Arises the utility of the wheel. Zhang with a hole (for shaft), can be used as a wheel. Zi-chang Where there is a capacity in it, it possesses the function of a cart.

11.3. , yn zh y wi q, Ram Hin-shun Mirahorian vessel: Ad & Lomb Beck Blackney Bynner Byrn Chan Chang Chen Chen E.M. Argila este modelat in form de oal; Din lut se fac vase/ Modelam lutul pentru a face din el vase/We mould clay, to form a Clay is fired to make a pot. Clay is molded into a vessel, With a wall all around a clay bowl is molded; The use of clay in moulding pitchers We turn clay to make a vessel; Clay is moulded to form a utensil, Lumps of clay are shaped into a vessel. Mix water, mud and earth and they can be shaped into a vessel, Mold clay into a vessel (ch'i).

ChengHong Clay is molded to make a pot, ChengLin Clay is moulded to make vessels. Chou Clay is formed into bowls and vessels, Cleary When the potter's wheel makes a pot, Conche On moule l'argile en forme de vase : Correa Bake clay and make it into cups. Crowley Clay is shaped to make vessels; DerekLin Mix clay to create a container Duyvendak On a beau mouler largile pour faire de la vaisselle, Edwin We shape clay into a pot, Eiichi Shape clay into vessel, Ettilio si modella largilla per fare un vaso Evola I vasi son fatti d'argilla(1923;1959): Gauthier From clay a jar is formed; Gia-Fu&Eng Shape clay into a vessel; Gib-Cheng Mix clay to make a vessel; Golden L'atuell obt la seva forma de l'argila treballada, Gong Shape clay into a vessel, Gorn-Old Vessels of moulded earth Gu Knead clay to make a vessel Hansen Throwing clay to deem:make a utensil; Heaven Les vases sont faits d'argile, Henricks We fire clay and make vessels; Hinton A storage jar fashioned out of clay: Ho Working clay in the right way can produce a bowl. Huang C. One burns clay to make a pot; Hwang People knead clay to make a bowl. Jiyu Ren Clay is mixed to mold a utensil, Kimura Clay is kneaded into a vessel; Kiyoashi We shape clay into a pot, Kwok if you mould a cup LaFargue Knead clay to make a jar Larre Dune motte de glaise on faonne un vase Lau D. C. Knead clay in order to make a vessel. Lauer Un vase est fait d'argile Legge Clay is fashioned into vessels; Li David With clay, a vessel is molded. Lindauer Shaping clay, it happens to act as a vessel Lin P.J. Molded clay forms a vessel; LiuKiaKwai On faonne largile pour en faire des vases /On faonne largile pour faire des vases, Lynn Mix clay with water to make a vessel. Mabry Clay is molded into a pot, Ma Kou On ptrit largile pour en faire un vase Mair Clay is molded to make a pot, Matgioi Prendre directement en proprit : cela ne convient pas : Maurer Kneading clay makes a pot; McDonald We turn clay to make a vessel; Merel Clay is moulded into a vessel; Mitchell We shape clay into a pot, Moss Clay is thrown to shape a vase Muller Clay is formed into a vessel/ lutul este modelat in forma de vasrecipient Ni Hua Mold clay into a vessel; Nyssen On forme l'argile pour faire un rcipient, Org a kitchen utensil (bowl) was made, Parinetto s'impasta l'argilla per fare un vaso Qixuan Clay is given shapes for holding things,

Red Pine pots are fashioned from clay Stanislas On ptrit de la terre glaise pour faire des vases. Star Clay is molded to form a cup Suzuki Clay is moulded into a vessel Ta-Kao Clay is moulded into vessels, Tan You mould clay to make utensils. Tran Cong We shape a lump of clay into a vessel; Trottier We make a bowl or cup from a lump of clay; Waley We turn clay to make a vessel; Walker A vessel is moulded from solid clay; useful. Wei Henry Clay is molded into a vessel: Wieger Vessels are made of perceptible clay/Les vaisselles sont faites en argile sensible, Wilhelm Man hhlet Ton und bildet ihn zu Tpfen:/Los cazos estn hechos de barro hueco: Wing R.L Clay is shaped to form a vessel; World Clay is shaped into a pot. Wu John We make a vessel from a lump of clay; Wu Yi Mold clay into a vessel; Yang A piece of clay is used to make a container: Yutang Mold clay into a vessel; Zhang Using clay to make a concave pottery, Zi-chang A lump of clay can be made into pottery. 11.4. . dng q w yu q zh yng Ram Dar golul din interior face posibila folosirea Hin-shun iar folosirea vaselor depinde de golul dintre ele/ Mirahorian Ins doar de golul [dinlauntru; vidul; spatiul n care nu exist materia vasului] depinde utilizarea lor [fara golul central o ceasc nu poate fi utilizata]/But this non-being [where nothing exists] gives the vessel's usability Ad & Lomb The pot's use comes from emptiness. Beck but the usefulness of the vessel depends on the space where nothing
exists.

Blackney But the use of the bowl will depend on the part of the bowl that is void. Bynner (The use) comes from the hollow of its absence; Byrn but it's onthe space where there's nothing that the usefulness of the vessel depends. Chan But it is on its non-being that the utility of the utensil depends. Chang From their non-being arises the function of the vessel. Chen yet they cannot make use of the vessel itself. Chen E.M. Through its non-being (wu),There is (yu) the use (yung) of the vessel. ChengHong Its non-being provides the utility. ChengLin The substance and the void are both essential to the usefulness of a vessel. Chou And because of the hollow in it where nothing exists, we use them as vessels. Clatfelter The vacancy within defines the function of a bowl Cleary the use of the pot is precisely where there is nothing. Conche Le vide du vase en fait l'unit. Correa It is the space within the cup that makes it valuable; thus the cup is useful. Crowley but the contained space is what is useful. DerekLin In its emptiness, there is the function of a container Duyvendak lutilit de la vaisselle dpend de ce qui ny est pas. Edwin but it is the emptiness inside that holds whatever we want. Eiichi It is nothing (the emptiness) that is of use as a vessel.

Ettilio ed il suo vuoto interno che permette luso del vaso Evola ma nel vuoto interno che realizza lessenzialit del vaso (1923) Ma il vuoto interno che fa l'essenza del vaso(1959). Gauthier yet in its emptiness lies the essence of the container. Gia-Fu&Eng It is the space within that makes it useful. Gib-Cheng It is the vacancy that makes the vessel useful. Golden per s en el buit on rau la utiltat de l'atuell. Gong It is the empty space within, makes it useful. Gorn-Old Are useful by reason of their hollowness. Gu And you find within it the space that makes a vessel as a vessel. Hansen Where the nothing is, lies the utensil's use. Heaven mais c'est grce leur vide que l'on peut s'en servir Henricks It is precisely where there's no substance, that we find the usefulness of clay
pots

Hinton Absence makes the jar work. Ho Forget about the clay, And we have the use of the bowl. Huang C. In its nonbeing rests the clay pot's usefulness. Hwang Because a bowl is void in the center, we can use the bowl. Jiyu Ren But it is on its empty space that the use of the utensil depends. Kimura The usefulness of the vessel lies in the space where there is nothing. Kiyoashi but it is the emptiness inside that holds whatever we want. Kwok you have to make a hollow: it is the emptiness within it that makes it useful. LaFargue in its 'nothing' lies the jar's usefulness. Larre Ce vide dans le vase en permet lusage Lau D. C. Adapt the nothing therein to the purpose in hand, and you will have the use of the vessel. Lauer mais c'est son vide qui le rend propre sa tche. Legge but it is on their empty hollowness, that their use depends. Li David The hollow within expresses the vessel's usefulness. Lindauer The use of a vessel is in the presence of what is absent Lin P.J. Just because of its nothingness [hollowness] the usefulness of the utensil exists. LiuKiaKwai mais cest du vide interne que dpend leur usage/ mais cest du vide interne que dpend son usage Lynn It is exactly where there is nothing of it that the functionality of the vessel resides. Mabry But it is the emptiness inside that makes it useful. Ma Kou Mais sans le vide interne quel usage en ferait-on ? Mair but it is in the space where there is nothing that the usefulness of the clay pot lies. Matgioi [ mais] si l'on a une proprit on peut s'en servir.. Maurer In emptiness lies the pot's utility. McDonald but it's on the space where there's nothing that the usefulness of the vessel depends. Merel Because of the hollow we may use the cup. Mitchell but it is the emptiness inside that holds whatever we want. Moss And make of void and form a pair, and a vessels put to use. Muller It is because of its emptiness that the vessel is useful/ dar din cauza golului acel vas este folositor Ni Hua it is the emptiness within that creates the usefulness of the vessel. Nyssen qui doit tre vide, pour avoir un rcipient utile. Org because a hole was perforated (emptiness was created) in the middle of a lump of [solid] clay; this again is an example that emptiness is useful for the shaping of a container; Parinetto e nelsuo non-essere si ha l'utilit del vaso,

Qixuan And there is a good working ware when it is not full. Red Pine but it's the hollow that make a pot work Stanislas C'est de son vide que dpend l'usage des vases. Star yet only the space within allows the cup to hold water Suzuki and on that which is non-existent [on its hollowness] depends the vessel's utility. Ta-Kao And because of the space where nothing exists we are able to use them as vessels. Tan The empty space of the container makes it useful. Tran Cong But it is the empty space within the vessel that is its use. Trottier It is the empty space within the vessel that makes it useful. Waley But it is on the space where there is nothing that the usefulness of the vessel depends. Walker its inner emptiness makes it useful. Wei Henry It is where there is non-being, that the usefulness of the vessel lies. Wieger but it is their imperceptible hollow that is useful/ mais cest leur creux non-sensible qui sert. Wilhelm In ihrem Nichts besteht der Tpfe Werk/gracias a esta nada, cumplen su funcin. Wing R.L What is not there makes the vessel useful. World But the inner space which receives whatever one puts into it makes it useful. Wu John It is the empty space within the vessel that makes it useful. Wu Yi in its emptiness, the vessel has its use. Yang Take out some clay from the middle to form a pot. Yutang From its not-being (in the vessel's hollow) Arises the utility of the vessel. Zhang it can be used as a container. Zi-chang Where there is a capacity within it, it possesses the function of a vessel.

33.5. , zo h yu y wi sh, Ram Peretii sunt strabatuti de usi si ferestre, Hin-shun Se deschid usi si ferestre pentru a face o casa/ , , Mirahorian Strapungem usi si ferestre[in pereti] pentru a face o casa sau un spatiu locuibil [facem loc in peretii si golim centrul(in jurul stalpului cerului sau a vetrei]/ We chisel out doors and windows into the walls to form a house or a living space: Ad & Lomb Windows and doors are cut to make a room. Beck Doors and windows are cut out of the walls of a house, Blackney Cut out windows and doors in the house as you build; Bynner Doors, windows, in a house, Byrn We pierce and cut out doors and windows to make a house; Chan Doors and windows are cut out to make a room, Chang Doors and windows are constructed together to make a chamber. Chen Cut out windows and doors to create a room, Chen E.M. Cut out doors and windows to make a house. ChengHong Doors and windows are cut to make a room, ChengLin Doors and windows are hewn in a house. Chou Doors and windows are cut into the walls of the house, Clatfelter The openness within a house Cleary When you open the doors and windows for a room,

Conche Une maison est perce de portes et de fentres : Correa Cut out doors and windows. Crowley this sentence is not translated DerekLin Cut open doors and windows to create a room Duyvendak On a beau percer des portes et des fentres pour faire une maison, Edwin We hammer wood for a house, Eiichi Open the door and frame the window, Ettilio costruendo una casa vi si fanno porte e finestre Evola muri e tetto costituiscono la casa:(1923); Mura con finestre e porte formano una casa(1959): Gauthier Rooms are made by cutting windows and doors into thewalls, Gia-Fu&Eng Cut doors and windows for a room; Gib-Cheng Cut out the doors and windows to make a room; Golden S'obren portes i finestres, Gong Cut doors and windows for a room, Gorn-Old Doors and windows are useful by being cut out. Gu To build a house with doors and windows Hansen Sculpting windows and doors to deem:make a room; Heaven Une maison est perce de portes et de fentres, Henricks We chisel out doors and windows; Hinton Doors and windows cut in a house: Ho Carve a room off the side of a hill, Huang C. One cuts out doors and windows; Hwang People cut out of a wall to make a door and a window. Jiyu Ren Doors and windows are cut out to form a room, Kimura A room is created by cutting out doors and windows; Kiyoashi We hammer wood for a house, Kwok in a house or room LaFargue Cut out doors and windows in making a house Larre On mnage des portes et des fentres pour une pice Lau D. C. Cut out doors and windows in order to make a room. Lauer Une demeure est faite de murs percs de portes et de fentres, Legge The door and windows are cut out (from the walls) to form an apartment; Li David With doors and windows, a room is formed. Lindauer Cutting doors and windows to have it act as a room Lin P.J. Doors and windows are cut into a house; LiuKiaKwai Une maison est perce de portes et des fentres/ Lynn Cut doors and windows to make a room. Mabry Doors and windows are cut to make a room, Ma Kou Portes et fentres sont perces pour btir une chambre Mair Cut out doors and windows to make a room, Matgioi Construire une maison ; rparer, apprter une maison : cela ne convient pas : Maurer Cutting doors and windows makes a room; McDonald We pierce and cut out doors and windows to make a house; Merel Walls are built around a hearth; Mitchell We hammer wood for a house, Moss Door and window vent a room Muller Cut doors and windows to make a room. Muller taiem usi si ferestre sa faci o camera Ni Hua Cut out doors and windows in a house; Nyssen On perce une porte et une fentre barreaux pour faire une chambre,

Org part of the solid walls of a room were cut out open so these openings could be used for either windows or doors; Parinetto s'aprono porte e finestreper fare una casa Qixuan Windows and doors have been made, Red Pine windows and doors are carved for a house Stanislas On perce des portes et des fentres pour faire une maison. Star Walls are joined to make a room Suzuki By cutting out doors and windows we build a house Ta-Kao Doors and windows are cut out in the walls of a house, Tan While building a house, you put in windows and doors. Tran Cong We make doors and windows for a chamber; Trottier We make doors and windows for a room; Waley We pierce doors and windows to make a house; Walker To make a room, you have to cut doors and windows; Wei Henry Doors and windows are hewn out to make a room: Wieger The imperceptible holes which make the doors and windows of a house, /Les trous non-sensibles que sont la porte et les fentres, Wilhelm Man grbt Tren und Fenster, damit die Kammer werde:/ Puertas y ventanas se horadan para crear una alcoba, Wing R.L Doors and windows are cut to form a room; Wu John We make doors and windows for a room; Wu Yi Make doors and windows for a room; Yang A house has four walls: Yutang Cut out doors and windows in the house (-wall), Zhang Buildings with doors and windows Zi-chang A house is built with windows and doors.

11.6. dng q w yu sh zh yng Ram golul lor ingduie folosirea casei. Hin-shun iar folosirea caselor depinde de golul din ele/ . Mirahorian Tocmai din cauza existentei spatiului gol [a vidului interior si a celui creat de usi si de ferestre] putem folosi o casa [golul central este cel care da rost si permite locuirea casei; ceea ce este vid permite utilizarea casei- cand cerem s ni se fac loc dorim eliberarea sau golirea spatiului ocupat ]/ Just this emptiness [non-being] gives the room's usability. Ad & Lomb The room's use comes from emptiness. Beck the usefulness of the house depends on the space where nothing exists. Blackney But the use of the house will depend on the space in the walls that is void. Bynner Are used for their emptiness: Byrn and it's on these spaces where there's nothingthat the usefulness of the house depends. Chan But it is on its non-being that the utility of the room depends. Chang From their non-being arises the function of the chamber. Chen yet they cannot make use of the room itself. Chen E.M. Through its non-being (wu),there is (yu) the use (yung) of the house. ChengHong Their utility is furnished by non-being.

ChengLin house. Chou Clatfelter Cleary Conche

The substance and the void are both essential to the usefulness of a And since they are empty space, we can use them. Provides location to reside it is where there is nothing that they are useful to the room. Ces vides font l'unit de la maison.

Correa It is the space created by the doors and windows which makes them valuable; thus a house is useful. Crowley this sentence is not translated DerekLin In its emptiness, there is the function of a room Duyvendak lutilit de la maison dpend de ce qui ny est pas. Edwin but it is the inner space that makes it livable. Eiichi It is nothing (the hollowness) that is of use as a room. Ettilio ed il loro vuoto che permette luso della casa Evola ma il vuoto interno realizza lessenzialit della casa (1923); Ma il vuoto di essi che fa l'essenza(1959). Gauthier yet in its emptiness lies the essence of the room. Gia-Fu&Eng It is the holes which make it useful. Gib-Cheng It is the vacancy that constitutes the usefulness of the room Golden i s en el buit on rau la seva utilitat per la casa Gorn-Old A house is useful because of its emptiness. Gong It is the holes, make a room a room. Gu And you find within them the space that makes a house function as a house. Hansen Where the nothing is, lies the room's use. Heaven et c'est leur vide qui la rend habitable. Henricks It is precisely in these empty spaces, that we find the usefulness of the room. Hinton Absence makes the house work. Ho Forget about the hill, And we have the use of the room. Huang C. In its nonbeing rests the room's usefulness. Hwang Because they are void spaces, we can have the use of apartments.. Jiyu Ren But it is on the vacancy within, that the use of the room depends. Kimura The usefulness of the room lies in the space where there is nothing. Kiyoashi but it is the inner space that makes it livable. Kwok it is the empty spaces - the doors, the windows - that make it useable. LaFargue in their 'nothing' lies the house's usefulness. Larre Ce vide dans la pice en permet lusage Lau D. C. Adapt the nothing therein to the purpose in hand, and you will have the use of the room. Lauer mais c'est leur vide qui la rend habitable/cest encore le vide qui permet lusage de la maison.. Legge but it is on the empty space (within), that its use depends Li David The hollow within expresses the room's usefulness. Lindauer The use of a room is in the presence of what is absent. Lin P.J. Just because of their nothingness [emptiness] the usefulness of the house exists. LiuKiaKwai Mais cest encore le vide qui permet lhabitat Lynn It is exactly where there is nothing of it that the functionality of the room resides. Mabry It is the empty spaces that we use. Ma Kou Seul le vide en permet lusage. Mair but it is in the spaces where there is nothing that the usefulness of the room lies. Matgioi mais, s'il y a une maison, on peut s'en servir. Maurer In emptiness lies the room's utility.

McDonald and it's on these spaces where there's nothing that the usefulness of the house depends. Merel Because of the doors we may use the house. Mitchell but the space is where we live. Moss And make of void and form a pair, and a room is put to use. Muller It is because of its emptiness that the room is useful/din cauza golului sau o camera e folositoare/locuibila. Ni Hua it is the empty space inside that creates the usefulness of the house. Nyssen qui doit tre vide, pour avoir une chambre utile. Org once again it is an example that emptiness (the voided sections of the wall) is useful in the completion of a room. Qixuan And there is a good working house when it is not occupied. Parinetto e nel suo non-essere si ha l'utilit della casa Red Pine but it's the spaces that make a house work Stanislas C'est de leur vide que dpend l'usage de la maison. Star yet only by cutting out a door and a window can one enter the room and live there Suzuki and on that which is non-existent [on the empty space within] depends the house's utility. Ta-Kao And because they are empty spaces, we are able to use them. Tan The empty space gives us the room to use. Tran Cong But it is the empty space within it that is its use. Trottier It is the empty spaces that make the room livable. Waley And it is on these spaces where there is nothing that the usefulness of the house depends. Walker without openings, a place isn't livable. Wei Henry It is where there is non-being, that the usefulness of the room lies. Wieger [The imperceptible holes of a house], are its essentials/[Les trous nonsensibles] sont l'essentiel d'une maison. Wilhelm In ihrem Nichts besteht der Kammer Werk/ Pero el valor de la alcoba estriba en su vacuidad. Wing R.L What is not there makes the room useful. Wu John But it is these empty spaces that make the room livable. Wu Yi in its emptiness, the room has its use. Yang empty the inside to make a room Yutang From their not-being (empty space) arises the utility of the house. Zhang can be houses. Zi-chang Where there is a capacity in it, it possesses the function of a house. 33.7. g yu zh y wi l, Ram Tot astfel Fiinta constituie natura lucrurilor, Hin-shun Iata ce inseamna folosul fiintei/ Mirahorian De aceea ceea ce exista (uneltele ca si mintea) [plinul, vazutul; cunoscutul; manifestatul; You] confera avantaje[posibilitati; favorizeaza]/ Therefore: the being it thereby takes advantage, Ad & Lomb Therefore, Having leads to profit, Beck Therefore take advantage of what exists, Blackney So advantage is had from whatever is there; Bynner Thus we are helped by what is not Byrn Take advantage of what is, turn existinginto a great advantage: just make as much as you can out of it here.

Chan Therefore turn being into advantage, Chang Therefore, as individual beings, these things are useful materials. Chen Therefore take the useful as the useless, Chen E.M. Therefore in the being (yu-chih) of a thing,there lies the benefit (li). ChengHong Therefore, being only facilitates, ChengLin Thus, the presence of something may prove beneficial, Chou Therefore, on the one hand, we have the advantage of what exists, Clatfelter The open space that is my heart Cleary Therefore being is for benefit, Conche Ainsi tirons-nous avantage de quelque chose Correa Therefore, what has substance is beneficial. Crowley Matter is therefore of use only to make the limits of the space DerekLin Therefore, that which exists is used to create benefit Duyvendak Ainsi, tirant avantage de ce qui est, Edwin We work with being, Eiichi Beings are useful, Ettilio perci lessere costituisce loggetto Evola In generale: dallessere procede lutilizzabilit(1923); In genere: l'essere serve come mezzo utile(1959) Gauthier The visual matter can be observed Gia-Fu&Eng Therefore profit comes from what is there; Gib-Cheng Therefore, that which is there is an advantage, Golden Aix, extraiem un profit d'allo que s; Gong Therefore, what is there defines its form, Gorn-Old Existence, therefore, is like unto gain, Gu Hence the being (substance) can provide a condition Hansen So where we deem having it as beneficial. Heaven Ainsi, l'tre produit l'utile; Henricks Therefore, we regard having something as beneficial; Hinton Presence gives things their value, Ho We lay our hands on all kinds of materials for our advantage. Huang C. Therefore, being provides the advantage; Hwang Thus, this is something we can gain, that the positive existence Jiyu Ren Therefore, the advantage that existence brings to people Kimura Therefore, the benefit of things Kiyoashi We work with being, Kwok they all use what they are made of to do what they do, LaFargue Yes: 'Being' makes for profit Larre L'avoir fait l'avantage Lau D.C. Thus what we gain is something, Lauer Ainsi, l'homme construit des objets, Legge Therefore, what has a (positive) existence serves for profitable adaptation, Li David Thus, visible provides the facility; Lindauer So Where there is presence beneficial actions happen Lin P.J. Therefore, profit from that which exists and LiuKiaKwai L'tre donne des possibilits Ainsi ce qui est constitue la possibilit de toute chose; Lynn Therefore this is how what is there provides benefit Mabry Therefore, existence is what we have, Ma Kou Ltre cre des phnomnes Mair Therefore, benefit may be derived from something, Matgioi C'est pourquoi prendre pour son bien donne un gain [mauvais], Maurer Gain can be had from somethingness,

McDonald Take advantage of what is, turn existing into a great advantage: just make as much as you can out of it here. Merel Thus tools come from what exists, Mitchell We work with being, Moss Thus the value of what is Muller Therefore, what is present is used for profit./ De aceea, ceea ce este prezent e folosit spre profit Ni Hua Thus, what we have may be something substantial, but its usefulness lies in the unoccupied, empty space. Nyssen Ainsi il faut avoir pour faire des faveurs, Org accordingly: existence (being) is advantageous; Parinetto Perci l'essere costituisce l'oggetto Qixuan Therefore, in general principle, Seeking after being is for profit, Red Pine existence makes something useful Stanislas C'est pourquoi l'utilit vient de l'tre, Star Thus, when a thing has existence alone it is mere dead-weight Suzuki. Therefore, existence renders actual Ta-Kao Therefore, on the one hand we have the benefit of existence, Tan The substantial part creates the space, and thus provides us the benefit. Tran Cong Thus, while the beings are profitable, Trottier Thus, take advantage of what is visible, Waley Therefore just as we take advantage of what is, Walker To make use of what is here, Wei Henry Therefore, while being is valuable, Wieger As shown in these examples/Comme on le voit par ces exemples/ Wilhelm Darum: Was ist, dient zum Besitz/As, lo que es, sirve para ser posedo, Wing R.L Therefore, take advantage of what is there, World The potential utility resides in the tangible.. Wu John Thus, while the tangible has advantages Wu Yi Therefore, to have existence is beneficial; Yang Therefore, having materials provides theresources, Yutang Therefore by the existence of things we profit. Zhang Therefore, solidness provides the utility, Zi-chang Thus to possess a thing is for its utility, 11.8. w zh y wi yng Ram Dar Nefiinta permite folosirea lor. Hin-shun Si utilitatea nefiintei/ . Mirahorian Insa ceea ce este absent [vidul; golul; nevzutul; nemanifestatul; Wu] permite utilizarea [fara golul launtric al mintii nu se pot folosi ocaziile de iluminare si eliberare; orice intrebare(in jap.: mondo; in lb.chinez: wen-ta; wen4da2) este o cerere de golire care este urmata de umplerea cu un raspuns; metoda mondo(lit.: intrebare/raspuns) a fost reluata si dezvoltata in aceea a kan-ului]/ nothingness( what is not) thereby gives usability. Ad & Lomb Not having leads to use. Beck and use what does not exist. Blackney But usefulness rises from whatever is not. Bynner To use what is. Byrn Feel free to recognise the possible usefulness of whats not yet here. Prosper by clever use of something not yet.

Chan and turn non-being into utility. Chang Constructed together in their non-being, they give rise to function. Chen the useless as the useful. Chen E.M. In the non-being (wu-chih) of a thing, there lies its use (yun). ChengHong non-being provides utility. ChengLin just as the absence of something may prove useful. Chou And, on the other, we utilize the non-existent.(1) Clatfelter Is where ten thousand things abide Cleary nonbeing is for usefulness. Conche Le rien en fait l'unit Correa What is without substance is useful. Crowley of the Space which is the thing of real value. DerekLin That which is empty is used to create functionality Duyvendak on se sert de ce qui ny est pas. Edwin but non-being is what we use. Eiichi because nothing is of use as beings. Ettilio ma dal non-essere viene la sua utilit(2) Evola dal non-essere lessenzialit (1923);Nel non-essere[nel vuoto] sta l'essenza(1959)(3) Gauthier but it is the Invisible that constitutes its true being. Gia-Fu&Eng Usefulness from what is not there. Gib-Cheng But it's vacancy is what is useful. Golden extraiem una utilitat d'all que no s. Gong what is not there defines its use. Gorn-Old but nonexistence to use. Gu Under which usefulness is found, but the nothingness (space) is the usefulness Hansen We deem use to consist in lacking it. Heaven mais c'est le Non-tre qui le rend efficace Henricks But having nothing as useful. Hinton But absence makes them work. Ho Yet we do not possess any of these materials when we actually use their services. Huang C. Nonbeing provides the usefulness. Hwang shall serve for profitable adaption, Jiyu Ren rests exclusively upon the decisive role of nonexistence. Kimura lies in the usefulness of nothing. Kiyoashi but non-being is what we use. Kwok but without their nothingness they would be nothing. LaFargue 'Nothing' makes for use fulness. Larre Et le non avoir l'usage Lau D.C. yet it is by virtue of nothing that this can be put to use. Lauer Mais c'est le vide qui leur donne sens. C'est ce qui manque qui donne la raison d'tre. Legge and what has not that for (actual) usefulness. Lindauer Where there is absence useful actions happen.. Lin P.J. Utilize that which is absent. Li David Hollow expresses its usefulness. LiuKiaKwai c'est par le Non-Etre qu'on les utilise/ "ce qui nest pas" constitue sa fonction. Lynn And how what is not there provides functionality Mabry But non-existence is what we use. Ma Kou Que seul le vide permet dutiliser. Mair but it is in nothing that we find usefulness.

Matgioi ne pas prendre permet de se servir Maurer But use can be had from nothingness. McDonald Feel free to recognise the possible usefulness of what's not yet here. Prosper by clever use of something not yet. Merel But use from what does not. Mitchell but non-being is what we use.. Moss Depends for use on what is not. Muller But it is in absence that there is usefulness/ Dar din ceea ce lipseste (golul) apare folosul. Ni Hua The substance of your body is enlivened by maintaining the part of you that is unoccupied. Nyssen tre vide pour faire des choses utiles. Org while void (not to have the existence; nothingness) is useful (significant) too. Parinetto e il non-essere costituisce l'utilit Qixuan Keeping non-being is for use. Red Pine but nonexistence makes it work Stanislas l'usage nat du non-tre. Star Only when it has wu(nothingness, emptiness, no-existence) does it have life Suzuki but non-existence renders useful.. Ta-Kao and on the other, we make use of non-existence. Tan However, it is in the empty space that the actual utility lies. Tran Cong The nonbeing is useful. Trottier By making use of what is not visible. Waley we should recognize the usefulness of what is not. Walker you must make use of what is not Wei Henry it is non-being that is useful. Wieger It is the imperceptible that produces effects and results/ C'est du nonsensible que vient l'efficace, le rsulat.(4) Wilhelm Was nicht ist, dient zum Werk/y lo que no es, para cumplir una funcin. Wing R.L By making use of what is not. World But true usefulness is a manifestation of the intangible. Wu John It is the intangible that makes it useful. Wu Yi not to have it is useful. Yang But getting rid of some of it makes the materials useful. Yutang And by the non-existence of things we are served. Zhang and hollowness makes things useful. Zi-chang while its capacity is its function
(1) Chou-Wing Chohan: Without that which does not exist, we cannot take advantage of the wheel, the vessel, or the house. Without wooden spokes, clay, and walls, we cannot take advantage of the space they contain. Ultimately, existence and non-existence coexist and are intertwined. (2)In a wheel, thirty spokes come together in one hub. The hole in the center of the hub - the place where it is empty - is what makes the wheel useful as part of a vehicle. When we mix clay to create a container, we notice that it is the empty space in the center of the container that give it the usefulness of holding things. When we cut open a wall to make space for windows and doors, we notice that it is these openings that make the room truly useful to us. If such openings did not exist, we would have no way of accessing the room! Therefore, we can see how we create solid objects to provide us with benefits and convenience, but it is actually the emptiness formed by, or embedded in such objects that really provide them with functionality and usefulness.
(3) Imagini varie usate ad esprimere lidea, che lessenza del materiale e del sensibile sta nellimmateriale e nelinvisibile, che il pieno e ordinato al vuoto:

riferimento al piano metafisico(vuoto= transcendenza) e riferimento concordante alla natura del non-agire. La ruota a trenta raggi era quella di un antico cocchio sacrale

(4) L'homme ne vit pas par son corps sensible, mais par ses deux mes nonsensibles(hun; po; p'ai) du chapitre prcdent. Aussi le Taoste a-t-il surtout soin de ces deux entits invisibles. Tandis que le vulgaire n'y croit pas, ou n'en fait pas cas, parce qu'elles sont invisibles. Ce qui le proccupe, lui, c'est le matriel, le sensible. Or, dans beaucoup d'tres sensibles, dit le texte, l'utile, l'efficace, c'est ce qu'ils ont de non-sensible, leur creux, leur vide, un trou. Les commentateurs gnralisent et disent : toute efficace sort du vide; un tre n'est efficace, qu'en tant qu'il est vide. Il parat que les roues antiques eurent trente rais, parce que le mois a trente jours.

5.Commentary/Comentariu/ Commentaire /Kommentar/Comentario/Commento

11.Usefulness of Emptiness- Empty your Mind
11.Utilitatea Vidului-Golirea Mintii 3.11. COMENTARIUL CAPITOLULUI XI Acest capitol este dedicat atat demonstrarii utilitatii si necesitatii golului si a vidului, cat si a nonactiunii (Wu-Wei). Fara golul central roata (1, 2), vasul (3,4), casa (5, 6) ori mintea omului (7, 8), sunt fara valoare, sens si sunt inutilizabile. Fara cifra zero matematica nu exista, iar stiintele care folosesc limbajul matematic dispar. Vazutul [Yu] este interpretat drept: manifestarea, existenta, perceptibilul, palpabilul, vizibilul [11], Fiinta [6] [7] [9], fiintarea si lucrul. Vidul [Wu] desemneaza absenta calitatilor perceptibile ce caracterizeaza realitatea sursa(Tao) si este tradus prin: nevazutul, nemanifestarea, nonexistenta, imperceptibilul, invizibilul, nefiinta [6] [7] [9], nefiintarea, nonactiunea. Raportul dintre "plin" ( you) si "vid" ( wu), care initial e unul de complementaritate(nu putem defini existenta golului decat prin raportare la plin-ceea ce are caracteristici), de interconditionare dintre "a avea" si "a fi", dintre "iluzoriu"(existenta) si "esenta"(nonexistenta) [cap.2: "existenta si nonexistenta una din alta se nasc"], este definit ulterior ca un raport intre realitatea efectelor(manifestarea; filmul proiectat) si realitatea sursa(realitatea suport; ecranul; ocenul in care se manifesta valurile)[capitolul 40: "lucrurile din lume( de sub cer) se nasc din existenta, iar existenta se naste din nonexistenta"] . Varianta de traducere traditionala("golul pe care il are plinul") prin "in gol si plin se afla folosul", preferata de unii traducatori, care folosesc punctuatia lui Chen Bi si doresc sa evidentieze omniprezenta cuplului(Yin -Yang) si a dualitatii, stirbeste mesajul lui Lao Tzu, care si-a propus in acest capitol sa aduca in prim plan importanta ignorata a golului si sa ne conduca dincolo de dualitate. Gao Heng(1943) spune despre importanta evidenta a plinului.: "oamenii profani considera plinul( ceea ce au: corp, nume, faima, avere, pozitie in ierarhia sociala, profesionala ori economica) ca important iar vidul ca neimportant; acesti oameni cauta plinul(umplerea cu placeri, informatii) in toate si se feresc de vid, crezand ca doar plinul este folositor, in timp ce vidul nu are nici o folosinta. Lao Tzu doreste sa arate ca aceasta este o falsa judecata si de aceea face afirmatiile din acest capitol". Thomas Clearly atrage atentia asupra importantei acestui capitol trecuta cu vederea de comentatorii moderni: acest capitol nu este doar filosofie, ci si evidentierea unei practici meditative folosita pt a comuta constiinta de la o modalitate de functionare(cunoastere orizontala sau mijlocita) catre o alta(cunoastere verticala, directa sau nemijlocita). Spitele rotii si materia vasului apartin taramului structurii(manifestate); spatiul gol apartine taramului constientei deschise(open awareness) ". Unii exegetii moderni chinezi, prizonieri ai conceptiei materialist dialectice si a luptei dintre contrarii, care prefera aceasta interpretare dualista ("in gol si plin se afla folosul"), nu au inteles ca Lao Tzu nu este un reprezentant al scolii Yin-Yang, ci al caii care ne conduce dincolo de dualitate. Le Tao t king dit ainsi (pome XI, d. Gallimard, trad. de Liou Kia-hway) : "Trente rayons convergent au moyeu, mais cest le vide mdian qui fait marcher le char. On faonne largile pour en faire des vases mais cest du vide interne que dpend leur usage". Ce vide est l avant que les choses ne se diffrencient, avant que napparaissent la dualit yin-yang et les mille noms qui limitent les objets et les tres. Nayant pas doppos, il nest ni tre ni non-tre, et dpasse toutes les catgories.

Aceasta modalitate de traducere este infirmata de ultima propozitie, care separa clar plinul de vid prin caracteristicile lor. In comentariul unor filologi (de la catedra de lb. chineza a Universitatii Bucuresti), care traduc eronat aceasta propozitie["in plin se afla profitul (beneficiul; avantajul) iar in gol se afla folosul"], se face o disjunctie intre cele doua calificative profitul[beneficiul; avantajul] si folosul considerandu-se ca "primul este mai pragmatic, presupunand judecarea lucrurilor din punct de vedere practic, in timp ce al doilea ar presupune doar o raportare la lucruri prin prisma functiunii, nu a functionalitatii acestora"[Dinu Luca, Cartea despre Dao si Putere, Editura Humanitas, 1993, pp.77]. Observati ca nu s-a inteles ca utilitatea golului nu este teoretica, ci practica: nu putem pune ceva intr-o minte plina, intr-o cana plina, nu putem locui intr-o casa plina si nu putem folosi o roata fara golul din centru.Un aparat de receptie plin de emisiunile unui singur post de emisie nu poate prinde alte posturi si nu ramane decat un difuzor, un megafon al tiparelor actuale de gandire. Deosebirea dintre cei doi termeni este exact pe dos decat cea indicata de filologi: primul termen asociat plinului indica ceva posibil (banii ingropati sau acumularea de materie nu au nici o valoare practica, ci doar una potentiala), in timp ce al doilea termen indica utilitatea practica(ceea ce folosim efectiv la o cana sau la o casa cu pereti din aur sau din lut este mereu acelasi spatiu gol). "L'tre donne des possibilits, c'est par le non-tre qu'on les utilise". (Traduction de Liou Kia-hwai, Gallimard, chapitre 11) Picasso sest tromp, ce nest pas "la trouve" qui importe, cest bien "la cherche" ! Citatul ales din Zhuang Zi( Capitolul 26 "Lucrurile exterioare") pt a ilustra acest capitol in lucrarea publicata la Editura Humanitas [indicata mai sus] si intitulat "folosul lipsei de folos evidentiaza cu totul altceva: relativitatea folositor-nefolositor/bine-rau si necesitatea depasirii dualitatii. Majoritatea traducatorilor, care nu au fost colonizati de materialismul comunist si de revolutia culturala din China moderna au inteles acest lucru si au tradus: "in golul sau(in ceea ce nu are; in nonexistenta) se afla folosul (carului, vasului, casei, mintii)". Raportul Vazut-Nevazut este atat raportul de complementaritate dintre lumea relativa (manifestata; existentiala fenomenala) si lumea absoluta (ortoexistentiala, numenala; nemanifestata), cat si raportul dintre corp si minte ori dintre exterior si interior. Utilizarea corpului, lucrurilor, exteriorului si implinirea oricarei actiuni depinde de vidul mental, de disponibilitatea lumii interioare, adica de nonactiune. Aceste cupluri adancesc perspectiva vidului, care desi invizibil confera lucrurilor sprijin si rost. Comentand acest capitol Leon Wieger [1] spune: "Din imperceptibil (non-sensibil) vine eficacitatea" [4] Taoistul este preocupat de invizibil, de lumea cauzelor. Pe omul profan (vulgar) il preocupa sensibilul, materialul, lumea efectelor. Ori pentru numeroase lucruri utilul, eficacele sta tocmai in ceea ce au ele insensibil; in gol, in vid, in ceea ce este lipsa (Vidul, Ultima Realitate). Mai important decat ceea ce vezi este ceea ce nu vezi: realitatea suport, interiorul, adevarata fata a lucrurilor. Comentatorii chinezi generalizeaza si afirma ca: "orice eficacitate si utilizare este datorata si provine din vid; mintea unei fiinte nu este eficace, decat in masura in care este vida(goala; deschisa) ". Se pare ca rotile aveau treizeci de spite pentru ca luna avea treizeci de zile ([4] p.27) (roata este simbolul timpului, a curgeri si deci a lumii fenomenale in continua curgere; centrul vid al rotii, care asigura sprijinul, coeziunea si face posibila utilizarea este simbolul realitatii sursa atemporale, omniprezente; vedeti fig.l cap.IV) Tevile, conductele si chiar conductorii electrici nu se folosesc pentru plin, ci pentru golul sau vidul din ele. Fara vid, spatiul ar fi complet ocupat si miscarea ori viata nu ar fi posibila. Fara prezenta vidului, mintea umana ar fi mereu preocupata si deci inutila; aparitia constientei de sine a universului prin intermediul fiintei umane sau a constiintei umane libere a fost posibila tocmai pentru ca vidul a fost realizat la acest nivel, care in fazele anterioare de developare sau de evolutie filogenetica era un nivel complet ocupat cu programele de guvernare a organismului. Fara electroni liberi nu exista conductie electrica. Un receptor complet ocupat de emisiunile unui post emitator de radio sau de televiziune nu poate reda /fisa alt post. O fiinta ocupata de falsa identitate(ego), si de efemer (lumea materiala sau fenomenala) nu poate deveni flautul in care sa cante divinitatea, nu poate fi templul in care coboara Dumnezeu. O fiinta prizoniera a identificarilor cu ceea ce-i ocupa ecranul mental nu poate intra in starea holografica (functionarea nondualista; disparitia dualitatii subiect obiect dechide accesul la capacitatile nemijlocite de cunoastere si de actiune) si nu poate realiza starea descrisa de Iisus in afirmatia: "Eu si Tatal meu una suntem". Omul datoreaza vidului atat statutul sau de fiinta constienta, cat si sansa infloririi(trezirii; eliberarii complete) si a realizarii adevaratei sale identitati. Prin nonactiune (Wu-Wei) omul reuseste sa se ancoreze in Vidul primordial (Tao) si sa-si extinda controlul nu numai asupra corpului si mintii sale, ci si asupra intregului univers fenomenal. Accesul la puterile supranaturale (in lb.skrt: "siddhi" lit.:desavarsiri; haruri; daruri; "vibhuti": lit.: cenusa lasata de focul ascezei; efectele aprinderii focului in altar) a caror descriere face obiectul cartii a III-a din Yoga-Sutra, a lui Patanjali, intitulata Vibhuti Pada, este dependent de extinderea vidului mental: manifestat prin atingerea transei profunde (enstazei; extazului), despre care in literatura taoista se spune

ca ar fi un proces similar celui decris prin expresia: "sa te stingi fara sa mori" (moartea aparenta sau voluntara) care conduce la "a doua nastere" si la "imortalitate"(vedeti capitolul 33 ). Lao Tseu se refera in cateva ocazii la moartea aparenta (vedeti cap.IV,LII,XXXIII). Astfel in cap.IV Lao Tseu spune: "El reuneste si stinge orice lumina; El se identifica si cu firele de praf. Refacerea puntii dintre organic si anorganic, in timpul mortii aparente, este considerata in Zen placa turnanta a accesului la controlul direct (supranatural)al lumii fenomenale. In cap.LII Lao Tseu indica detasarea senzoriala si fiziologica, care precede starea de transa profunda: "blocheaza deschiderile, inchide usile; dupa ce folosesti stralucirea exterioara, intoarce-te la lumina interioara (la izvorul luminii necreate)" In cap. XVII: "doar repausul (vidul) permite reintoarcerea la viata" In cap.XXXIII Lao Tseu afirma: "Doar cel care se stinge fara sa moara realizeaza imortalitatea". Chuang Tzu afirma ca starea de transa (enstaza) nu era rara printre taoisti. El descrie mai multe personaje in stare de transa, unul dintre ele nefiind altul decat Lao Tan insusi: "Intr-o zi, Confucius s-a dus sa viziteze un taoist. El 1-a gasit pe acesta complet inert si aratand ca un corp fara viata. Confucius a trebuit sa astepte o vreme inainte de a putea sa se adreseze gazdei sale". "Oare m-au inselat ochii mei ?" a spus el. Sau cu adevarat asa ai fost ? Adineauri, domnule, corpul dv. era ca o bucata de lemn uscat. Am crezut ca ati parasit lumea si oamenii, si ca te-ai instalat intr-o solitudine inaccesibila. Da, a raspuns Lao Tan, "Am fost plecat intr-o plimbare scurta, la originea tuturor lucrurilor" [Chuang Tzu, Cap.21] [17]. Socrate intra in acelasi tip de transa caracterizata de catalepsie Therefore take advantage of what exists(the mind radio receiver ), De aceea profita de ceea ce exista(de receptorul de radio mental) But use the emptiness(to open a way to enter in tune into the Cosmic Mind broadcast ).

Dar foloseste golul(ca sa deschizi o cale de a te acorda cu emisia postului central reprezentat de Mintea Cosmica sau de Constiinta Universala Lucian Blaga: "existenta da proprietate, neexistenta da folos". In cazul nostru, L. Blaga ne aduce un ajutor surprinzator n acceptarea teoriei echivalentei, prin sublinierea aparitiei metaforei poetice revelatorii din inexistent vidul este sursa plinului. Nichita Stanescu exprima acelasi lucru definind vidul drept tot: "Totul e inversul totului..." (Elegia intai - 11 Elegii). Lucian Blaga: "unda-n care/ s-ascunde tlcul marilor tceri". (Remember, n vol. Versuri din "exil")[cap 2 Lao Tzu]

"Multiplicitatea in spatiu si timp, reprezentata de cele 30 de spite se intalneste "acum si aici " intr-un singur punct central: vidul, in realitatea nemanifestata din care au izvorat toate manifestarile(vedeti/see also:Lao Tzu in capitolele/chapter 1, 4 si conexiuni/connections) The Unmanifested Reality(The Void) in the Center is the root of Manifested Reality"/"Realitatea nemanifestata din nucleul central al universului este izvorul si temelia tuturor manifestarilor de la periferie" (Lao Tzu, 26) Jean Marc Kespi:"Au sein du Ciel-Terre est le Vide mdian. Seul le Vide mdian permet au Qi de se condenser, de se transformer, de se mouvoir: ce qui serait impossible si tout tait plein. En mme temps ce vide est la plus grande plnitude, il contient et permet toute la vie. "Le vide s'coule au vide mdian" (Tao Te King 11), "trente rayons se joignent en un moyeu unique. Le vide dans le char en permet l'usage. D'une motte de glaise, on faonne un vase. Ce vide dans le vase en permet l'usage. On mnage des portes et des fentres pour une pice, le vide dans la pice en permet l'usage" (Tao Te King 11)" [Le Qi dans la cosmologie chinoise, par Jean-Marc Kespi]

"L'avoir fait l'avantage, Et le non avoir l'usage" Daodejing, Chapitre 11 Traduction Claude Larre Claude Larre nei commenti al Tao te King spiega : "ovunque in Cielo, in Terra, nellUomo, il pieno costituisce il visibile della struttura, ma il vuoto permette luso". "Goleste-te si Eu o sa te umplu"'Empty thyself and I shall fill thee.' This is a wondrous single sentence message of Jesus the Christ. Noi apreciem cand intalnim oameni cu mintea deschisa. O minte deschisa inseamna una goala de dogme si prejudecati. Fara o minte deschisa nu putem vorbi de un adevarat cercetator stiintific sau de un adevarat explorator al lumii interioare, fiindca ancorele reprezentate de programarea anterioara(credinte, dogme, prejudecati, "bunul simt") nu ne vor lasa sa iesim in larg /We appreciate when we encounter open mind human beings. Open mind means to be empty of dogmas and prejudices. Unless an open-minded approach we cant speak of true scientist or mystics because dogmas and prejudices will hinder any progress. Emptiness is a mode of perception, a way of looking at experience. It adds nothing to and takes nothing away from the raw data of physical and mental events. You look at events in the mind and the senses with no thought of whether there's anything lying behind them.

This mode is called emptiness because it's empty of the presuppositions we usually add to experience to make sense of it: the stories and world-views we fashion to explain who we are and the world we live in. Although these stories and views have their uses, the Buddha found that some of the more abstract questions they raise of our true identity and the reality of the world outside pull attention away from a direct experience of how events influence one another in the immediate present. Thus they get in the way when we try to understand and solve the problem of suffering. Say for instance, that you're meditating, and a feeling of anger toward your mother appears. Immediately, the mind's reaction is to identify the anger as "my" anger, or to say that "I'm" angry. It then elaborates on the feeling, either working it into the story of your relationship to your mother, or to your general views about when and where anger toward one's mother can be justified. The problem with all this, from the Buddha's perspective, is that these stories and views entail a lot of suffering. The more you get involved in them, the more you get distracted from seeing the actual cause of the suffering: the labels of "I" and "mine" that set the whole process in motion. As a result, you can't find the way to unravel that cause and bring the suffering to an end. If, however, you can adopt the emptiness mode by not acting on or reacting to the anger, but simply watching it as a series of events, in and of themselves you can see that the anger is empty of anything worth identifying with or possessing. As you master the emptiness mode more consistently, you see that this truth holds not only for such gross emotions as anger, but also for even the most subtle events in the realm of experience. This is the sense in which all things are empty. When you see this, you realize that labels of "I" and "mine" are inappropriate, unnecessary, and cause nothing but stress and pain. You can then drop them. When you drop them totally, you discover a mode of experience that lies deeper still, one that's totally free. To master the emptiness mode of perception requires training in firm virtue, concentration, and discernment. Without this training, the mind tends to stay in the mode that keeps creating stories and world views. And from the perspective of that mode, the teaching of emptiness sounds simply like another story or world view with new ground rules. In terms of the story of your relationship with your mother, it seems to be saying that there's really no mother, no you. In terms of your views about the world, it seems to be saying either that the world doesn't really exist, or else that emptiness is the great undifferentiated ground of being from which we all came to which someday we'll all return. These interpretations not only miss the meaning of emptiness but also keep the mind from getting into the proper mode. If the world and the people in the story of your life don't really exist, then all the actions and reactions in that story seem like a mathematics of zeros, and you wonder why there's any point in practicing virtue at all. If, on the other hand, you see emptiness as the ground of being to which we're all going to return, then what need is there to train the mind in concentration and discernment, since we're all going to get there anyway? And even if we need training to get back to our ground of being, what's to keep us from coming out of it and suffering all over again? So in all these scenarios, the whole idea of training the mind seems futile and pointless. By focusing on the question of whether or not there really is something behind experience, they entangle the mind in issues that keep it from getting into the present mode. Now, stories and world views do serve a purpose. The Buddha employed them when teaching people, but he never used the word emptiness when speaking in these modes. He recounted the stories of people's lives to show how suffering comes from the unskillful perceptions behind their actions, and how freedom from suffering can come from being more perceptive. And he described the basic principles that underlie the round of rebirth to show how bad intentional actions lead to pain within that round, good ones lead to pleasure, while really skillful actions can take you beyond the round altogether. In all these cases, these teachings were aimed at getting people to focus on the quality of the perceptions and intentions in their minds in the present in other words, to get them into the emptiness mode. Once there, they can use the teachings on emptiness for their intended purpose: to loosen all attachments to views, stories, and assumptions, leaving the mind empty of all greed, anger, and delusion, and thus empty of suffering and stress. And when you come right down to it, that's the emptiness that really counts.

The Spirit is not a quantity and it is opposed to all quantitative measurements and conceptions.

'Empty thyself and I shall fill thee.' This is a wondrous single sentence message of Jesus the Christ. 'Blessed are the poor in spirit,' is another suggestive statement of Jesus

the Christ. We cannot understand what is meant to be poor. For us, to be poor is not to have money, grains and gold, not to have a field, a house and friends, and not to be recognised in society. That would be poverty, economically. We cannot think of poverty except in an economic, material and social sense. Likewise, the idea of emptying oneself, as far as our minds can understand, is a physical displacement of content. Far from this is the idea of the Spirit, which is implied in the above singlesentence message. The Christ-Consciousness, and not the personality of Christ, is what is to be taken into account here in our understanding of this statement. There is a difference between Christ and Christ-Consciousness. This fact was repeatedly emphasised by the Christ himself in many of His declarations as recorded in the New Testament. He never regarded Himself as a person, nor did He ever indicate that a person was speaking when He spoke. He always referred to 'Him that sent me'. He was very much fond of referring to 'Him that sent me'. He said: 'I am here to proclaim the Law of Him who sent me here. It is not my law that I am demonstrating or proclaiming to the world.' The Spirit that spoke through Him was not a creature of time.

"To the mind that is still the whole universe surrenders" "Universul se preda catre mintea care este nemiscata" (Lao Tzu , Buddha, Chuang Tzu)

Termenul nemiscare trebuie inteles ca o golire(vidare) de orice agitatie

Some insight into the quotation To the mind that is still the whole universe surrenders (Lao Tzu , Buddha, Chuang Tzu) Know that deep inside, you have immense power that can, and will, change the world. You are the change.. By stilling the mind (activities or wei;realizing wu-wei) you allow the holographic universe to work,to flow and manifest through you.This give birth to direct vision and action- namely to supernormal or divine powers(siddhis).

Therefore the Master can act without doing anything and teach without saying a word.( Lao Tzu 2) "The Tao of the saint is work(action) without effort(action)" (Lao Tzu 8). .Wu-wei is not inaction or non-action but a return to the simplicity of formless substance(37). "Empty yourself of everything.Let the mind rest at peace". (Lao Tzu 16) The same strategy of stilling the mind is described in Patanjalis Aphorisms (Yoga Sutra ) in the second sutra of the first chapter ( Samadhi Pada) in which yoga is defined as a stilling or calming of the activities or impulses (vrittis) in the mind (yoga chitta vritti nirodha).Yoga(the unified state beyond the duality of subject-object;the holographic state) [is realised by ]nirodha[stilling;cessation]of the vrittis (activities,fluctuations, modifications,impulses, the thought forms,workings) of the mind (chitta) When you are surrendering to the universe(Ishvara pranidhana), the universe is surrendering to yo Cateva clarificari legate de afirmatia :pentru mintea care e nemiscata intreg universul se preda. (Lao Tzu , Buddha, Chuang Tzu).Descopera ca in profunzimea fiintei tale se afla punctul fix,axul universului care iti confera puterea imensa de a schimba lumea.Tu esti schimbarea.. Prin calmarea mintii (care este un proces,un trafic de impulsuri,valuri,activitati) trebuie sa intelegem stingerea,oprirea sau golirea (vidarea) mintii de valuri sau de activitati(in lb. chineza:wei;adica sa realizam starea de repaus,de completa relaxare,starea vidata de activitati:in lb. chineza: wu-wei) ceea ce permite universului holografic sa actioneze, sa curga si sa se manifeste prin noi(asta conduce la revenirea la armonie,vindecare).Atunci apare vederea nemijlocita a realitatii (dispare dualitatea subiect obiect si se instaleaza functionarea holografica).Din acest moment incep sa se manifeste puterile supranormale sau capacitatile nemijlocite ori divine(siddhis) de cunoastere si de actiune(universul se preda sau devine plastic). Intalnim aceeasi strategie a stingerii activitatilor mentale in Aforismele Yoga ale lui Patanjali descrisa in a doua sutra din prima carte(Samadhi Pada). Yoga (starea unificata;in care dispare dualitatea subiect obiect; in care se manifesta functionarea holografica) se realizeaza prin nirodha [ oprire,punere in repaus,calmare, stingere,racire,golire,vidare] de vrittis(agitatie,vartejuri;impulsuri;fluctuatii;valuri;modificari ,oscilatii,gandurile;emotii) din chitta (minte); Atunci cand ne predam universului(Ishvara pranidhana), universul ni se preda. Mai jos sunt citate care subliniaza cunoasterea aceleiasi strategii a linistirii mintii pt. cunoasterea scanteii divine si a luminii necreate :Iisus(Matei 23:24-26),David( Psalms 46:10), Upanishade.. Textul in limba romana pt Lao Tzu si Patanjali se afla in cartii publicate de Dan Mirahorian, care pot fi solicitate autorului la adresa: [email protected] However, a quiet mind is imperative. Saints and sages have long recognized and cherished the value of the quiet mind. From Taoism we learn, "To the mind that is still the whole Universe surrenders." David, the Psalmist, alluded to the quiet mind as "the secret place of the most high." We discover the truth that sets us free by being still and retreating to the "secret place of the most high." Jesus said, "Cleanse first that which is within the cup and platter that the outside of them may be clean also" (Matthew 23:24-26). James, brother of Jesus and author of "The Letter of James," said, "Purify your hearts, ye double minded." Jeremiah said, "Wash thine heart from wickedness that thou mayest be saved." "Washing our heart from wickedness" is the same thing as purifying our heart the same thing as "cleaning the inside of the cup and the platter." When our heart is pure, we know ourselves. Otherwise, we are under the guidance of the false ego-self that always wants to appear special and important and always brings mental turmoil and suffering. When we know ourselves, we have peace, joy and happiness. We discover our true self we purify our heart by being still and communing and understanding with our heart. There is no other way! Lao Tzu:"Stop thinking, and end your problems." Lao Tzu:"To die and not be lost, is the real blessing of a long life." Everything written on these pages can be summarized in one admonition found in Psalms 46:10: "Be still and know that I am God". Or, following a continuous thread of truth through cultures and time, we read from the Taoist, Lao Zi (Lao Tzu ) and Chuang Tzu (Zhuang Zi): "To a mind that is still the whole universe surrenders". Isa Upanishad The Spirit, without moving, is swifter than the mind; the senses cannot reach him : He is ever beyond them. Standing still, he overtakes those who run. To the ocean of his being, the spirit of life leads the streams of action. Katha Upanishad -VI When the five senses and the mind are still, (during meditation) and reason itself rests in silence, then begins the Path supreme "To a mind that is still the whole universe surrenders."

Prima copilarie, puritatea starii de pruncie, sinceritatea autentica sunt venerate de toti maestri spirituali care au vorbit despre golire de identificari

Termenul inima vida ca cerul este redat in lb. romana de cuvantul "sincer" alcatuit din doi termeni: sin( xn) +cer( tin). "An honest man is always open as a child/Un om sincer este intotdeauna deschis ca un copil"(Socrates) " . "If you are no longer a child you are already dead"(Brancusi) ; "The secret of genius is to carry the spirit of the child into old age, which mean never losing your enthusiastic openness to the present.(Aldous Huxley).

"There are no seven wonders of the world in the eyes of a child. There are seven million."(Walt Streightiff) "The work will wait while you show the child the rainbow, but the rainbow won't wait while you do the work." When you are closed to the present and live in the past you are already disconnected from reality and universal life force "You are alive because God is tuning into you. But you are blind if you do not tune into Him". Esti viu fiindca Dumnezeu este in acord rezonant cu tine. Dar esti orb atata vreme cat tu nu intri in acord rezonant cu El . The Akashic Records are the repository of all human experience; past, present and future, a record of all events within the universe and are part of the Cosmic Mind. Ceasca de ceai/Tea pot Folositi principiul "cestii goale" pentru a va pastra mintea deschisa. Principiul "cestii goale" este prezentat in povestirea: "Ceasca de ceai/Tea pot", din cartea "101 povestiri Zen" a lui Nyogen Senzaki si Paul Reps (1895-1990) -prin vasul plin(ceasca in care nu mai era loc disponibil sa se mai toarne ceai) este ilustrata mintea ocupata, plina de ceea ce deja stie, lipsita de receptivitatea necesara primirii instructiunilor necesare practicii eficiente . In "A Cup of Tea" from the book "101 Zen Stories" , (a 1919 compilation of Zen koans including 19th and early 20th century anecdotes compiled by Nyogen Senzaki; Zen Flesh, Zen Bones) we find an illustration for this chapter: 1. O ceac cu ceai Nan-in, un maestru din epoca Meiji (1868-1912), a fost vizitat de un profesor universitar, care dorea s cunoasc ce nseamn filozofia Zen. Nan-in l servi cu ceai. A umplut ceaca oaspetelui, dar a continuat s toarne. Profesorul l privi mirat i-i spuse: - Ceaca s-a umplut, nu mai ncape nimic ! - Tu, ca i aceast ceac, eti plin de prerile tale, de prejudeci. Cum s-i explic ce nseamn Zen, dac nu are unde s intre ? Golete-i nti ceaca ... 1. A Cup of Tea Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen. Nan-in served tea. He poured his visitor's cup full, and then kept on pouring. The professor watched the overflow until he no longer could restrain himself. "It is overfull. No more will go in!" "Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?" Un receptor plin de emisia posturilor locale de radio sau de televiziune nu va putea difuza niciodata emisiunile Constiintei Universale si nici nu-l vom auzi cantand muzica sferelor. La fel se intampla lucrurile si cu mintea racordata doar la ecranul mental(peretele pesterii lui Platon), pe care sunt afisate emisiile posturilor locale(simturi, procesare logica ori analogica, imaginatie, impulsurile stocate in memorie sau create de imaginatie sau prin conceptualizare). Socrate se refera in parabola pesterii la realitatea secunda, la realitatea alcatuita din proiectiile umbrelor obiectelor reale pe peretele pesterii (ecranul mental). Hakuin si Dogen se refera la faptul ca " Luna oglindita in balta un este insasi Luna "

" Maimuta se intinde Sa apuce Luna din apa. Pana ce moartea ii va pune capat Nu va renunta sa incerce. Daca AR DA DRUMUL crengii (ancorarii) Disparand in lacul adanc, Intreaga lume ar stralucii Intr-o orbitoare puritate ". (Hakuin)

" The monkey is reaching For the Moon in the water. Until death overtakes him He'll never give up. If he'd LET GO the branch and Disappear in the deep pool, The whole world would shine With dazzling pureness ". (Hakuin)

Ganditi-va ca marea Constiinta Cosmica este un post de emisie pe care receptorul "facut dupa chipul si asemanarea Sa" nu-l poate receptiona, atat timp cat e plin de emisiile posturilor de la suprafata, care vin pe ferestrele senzoriale;"Sfantul e flautul in care canta divinitatea"; These are found between the astral and mental worlds, part astral part mental and transcending, or permeating all dimensional realities or levels within the universe. They are a record of every thought and event that has ever occurred, will occur or could occur just like a huge, infinite, mental history, picture book. Jung's Collective Unconscious is part of the Akashic records. However, the Akashic records are of a higher vibration than the Collective Unconscious. The vibrationary level of the Collective Unconscious relates to what is generally known as the 1st, 2nd and 3rd planes of the 7 Astral Planes model.

CONCEPTUL VIDULUI Asa cum am remarcat in paragraful referitor la considerarea conceptului Tao (drept invariabil ori variabil) exista o anumita confuzie in statutul lui Tao in functie de sistemul de referinta ales. Francois Cheng in lucrarea sa, [27] referitoare la relatia intre Vid si Plin in arta, sesiseaza acelasi lucru despre Vid in functie de domeniul de care apartine acesta: cel Numenal si cel fenomenal. Cuplul numen-fenomen este preferat cuplului antagonic transcendent-imanent, deoarece primul este mai apropiat gandirii chineze. Prin numen sau numenal (din lb. gr.: "Noomenon", lit.: "lucru care ramane inaccesibil pt. ratiune") se intelege ceea ce tine de Creatia originara, ceea ce este inca nediferentiat si virtual sau ceea ce ratiunea nu

poate atinge. Kant este cel care a opus in: "Critica ratiunii pure", numenalul (lucrul "in sine", care exista independent de orice relatie cu spiritul nostru; printre care figureaza notiunile de: "spirit pur", "realitate absoluta", "D-zeu") lumii fenomenelor. Prin fenomen sunt desemnate aspectele concrete ale universului creat . Numai fenomenele pot fi obiecte ale cunoasterii, numenele (sau noumenele) ramanand articole de credinta (ale "postulatelor ratiunii practice"). Obisnuit utilizam adjectivul numenal (sau noumenal) pentru a vorbi despre caracterul unei realitati, care se opune fenomenalului si depaseste infinit mintea nostra. Nivelul numenal si cel fenomenal nu sunt separate sau in simpla opozitie(de tipul nonexistentaexistenta, gresit inteleasa), ci legate organic. Vidul pe care il releva textele lui Lao Tseu, Chuang Tzu si Huai-Nan-Tzu este in acelasi timp starea suprema a obarsiei si pivotul lumii fenomenale (elementul central, mijlocul, axul).[v.comentariul cap IV] Dubla natura a lui Tao si a Vidului nu constituie o ambiguitate din punct de vedere taoist, ci cauza eficacitatii si functionalitatii sale (pasiv si activ simultan). Pentru a clarifica dubla natura a Vidului taoist vom prezenta pe rand fiecare conceptie. VIDUL TINAND DE NUMENAL
"Vidul constituie baza ontologiei taoiste. Insubstantialul, Nimicul, Golul, au fost inaintea Cerului si a Pamantului."( F. Cheng) [27] Doi termeni sunt folositi pentru a desemna Vidul: Wu( w) si Xu( x). Xu (in Wade-Giles; Hsu) desemneaza "neantul", care a precedat nasterea "esentei si vietii"/ "l'essence et la vie" Hsing-Ming (in Wade-Giles: Hsing-Ming; in pinyin: xng mng) si aparitia omului. In momentul nasterii omului, aceasta forta unica se divizeaza in doua componente: Hsing si Ming. Reintoarcerea la Neantul originar, adica reuniunea dintre Hsing si Ming constituie scopul "Alchimiei interne" (Nei-Tan; ni dn). Adeptul se straduieste sa-si purifice spiritul pentru a putea reveni la Vid ("Lien shen fu hsu"). In limbajul simbolic al alchimistilor, aceasta operatie se exprima prin reuniunea lui K'an si a lui Li (sau a inimii si a rinichilor).[vedeti comentariul cap.III] Deci Vidul precede si succede, atat nasterea universului fenomenal, cat si pe aceea a omului. Cei doi termeni Wu si Xu, sunt adesea confundati. Pentru a-i defini, Francois Cheng [27] ii raporteaza la contrariul lor. Astfel, Wu( w) il are drept corolar pe Yu (in pinyin: yu; lit.: "Vazutul, Avutul") si este tradus prin Insubstantialul, Nevazutul, Nimicul ; in timp ce Xu( x) cu corolarul sau Shi( sh; lit.: "Plin") se traduce prin Gol si Vid. Lao Tseu si Chuang Tzu utilizeaza termenul Wu (Nevazutul) pentru a indica Originea universului, in timp ce termenul Xu este folosit atunci cand trebuie caracterizata starea originara spre care tinde orice fiinta. Termenul Xu a devenit termenul fundamental pentru desemnarea Vidului, datorita filozofului Zhang Cai din epoca Song, care a consacrat expresia: "Tai Xu"( ti x ; lit.: "Vidul suprem"). Mircea Eliade in "Istoria credintelor si a ideilor religioase" ([28], pag. 30) afirma ca Tao despre care Lao Tseu vorbeste nu este "Supremul Tao", diferentiind un Tao secund de cel suprem. Vidul apartinind de numenal, este exemplificat de catre Lao Tseu in cap.: XL, XVI, XXV, XIV, de catre Chuang Tzu in cap.: "Cer-Pamant", "Postul Inimii", "Calatoria inteligentei in Nord" si de catre Huai-Nan-Tzu in cap.: "Legile Cerului"

"Diagrama Neconditionatului" apartinind eruditului taoist Ch'en T'uan (906989 e.n.) [Retransformarea constiintei spirituale si reintoarcerea la Neconditionat; K'an este unit cu Li; Reunirea celor cinci respiratii la izvor; Transformarea esentei in suflu si transformarea suflului in constiinta spirituala (Shen); Poarta Femininului obscur]

VIDUL TININD DE LUMEA FENOMENALA In afara primordialitatii Vidului, ontologia taoista considera ca rolul sau este important si in sfera lumii fenomenale. Tao isi are originea in Vid, dar acelasi Tao insufleteste toate fapturile, tot prin intermediul Vidului din care se naste Suflul primordial si celelalte sufluri vitale. Vidul este considerat, atat treapta suprema spre care tinde omul ce vizeaza contactarea experimentala a Ultimei Realitati, cat si miezul, aproape material, aflat inlauntrul tuturor lucrurilor si al fiintei umane. Golul din centrul rotii(cap.XI) , apare centrul gol al ciclonului,al maduvei spinarii si al creierului,adica niste manifestarii macroscopica ale golului din mijlocul ADN si din fiecare nucleu atomic.(vedeti : Comentariu la Misterul Ummo).

Surselele alternative de energie permit extragerea energiei din vid, care este plin pana in buza, sunt blocate fiindca ar pune pe butuci actuala ierarhie politica si economica de pe Terra intemeiata pe utilizarea combustibilor fosili(petrol, carbune, gaze). Vidul este cel ce permite tuturor lucrurilor sa-si atinga plenitudinea. Lao Tseu (in cap.: XLV, IV, VI, XXVIII, LXXVIII, V, XI) si Chuang Tzu (in cap.: "Cer si Pamint", "Discurs cu privire la sabie", "Principii de igiena") se refera la Vidul tinind de fenomenalitate. VIDUL IN VIATA OMULUI In gandirea chineza, omul are un loc privilegiat. Omul, Cerul si Pamintul reprezinta cele trei Desavarsiri ale universului (in cap. XXV din Tao Te King) Omul, plasat intre Cer si Pamant reuneste calitatile acestora, si este intersectia Cerului si Pamantului. Doar Omul poate sa le armonizeze, in vederea propriei sale desavirsiri; poate sa le faca sa fuzioneze in unitatea si puterea primordiala. Conform filozofiei taoiste, comunicarea dintre om si univers este garantata si de faptul ca el nu este numai o fiinta materiala (din carne si sange), telurica, ci si una cereasca alcatuita din suflu si spirit; mai mult, omul poseda inradacinarea automata in Vid si in Ultima Realitate, ca toate fapturile vii. In "Cartea ritualurilor" (Li-Chi) se spune: "In alcatuirea omului intra taria Cerului imbinata cu cea a Pamantului, datorita intalnirii dintre Yin si Yang, unirii spiritelor inferioare cu spiritele superioare, si a suflurilor subtile ale celor "Cinci elemente". Huai-Nan-Tzu spune: "Sfintii isi fac din Cer, Tatal; din Pamint, Mama; din Yin si din Yang funia de ascensiune si din cele Cinci anotimpuri (elemente) firul conducator (cele patru anotimpuri de la noi plus intersezonul sau perioadele de tranzitie dintre ele)". Chuang-Tzu (in capitolul: "Lucrurile exterioare"), spune: "Trupul omului cuprinde un dublu Vid; inima omului are perspectiva ei asupra Cerului". Chuang-Tzu (in cap.: "A-si cazni mintea"), spune: : "Prin Vid si liniste insusita, omul sfant redobandeste Virtutea Cerului", iar in cap.: "Cer si Pamint": "Sufletul si trupul isi au legile lor. E ceea ce numim natura inascuta. Cine isi desavarseste natura neintrerupt, se intoarce la taria primordiala. Cel ce redobandeste virtutea cea dintii devine una cu Obarsia lucrurilor; prin ea cu Vidul". Ca si Vidul, Omul se afla la mijloc intre Cer si Pamant, in locul unde imaginile si formele isi au izvorul. Inradacinindu-se experimental in Vid, inima si spiritul omului devin oglinda pentru Sine si lume. In acest sens, Chuang- Tzu (cap.: "Calea Cerului"), afirma: "Necuprins este spiritul Omului sfant! Oglinda tuturor fiintelor si universului. Vidul, calmul, detasarea, gustul a ceea ce nu are gust (vedeti Lao Tseu, cap. XIV), tacerea, nefaptuirea sunt cumpana universala, "axul rotii lumii" (vedeti Lao Tseu, cap. XIII.), desavarsirea Caii si a Virtutii ei.
De aceea cel ce guverneaza corect si sfantul sunt in repaus mereu. Repausul duce la Vid. Vidul inseamna Plinatate si Plinatatea duce la reintregire. Vidul da sufletului deschidere, disponibilitate si astfel orice actiune isi implineste rostul (si este executata la momentul oportun)". Acelasi autor in cap. "Lumea oamenilor", spune: "Sa nu asculti cu urechea, asculta cu spiritul; nu asculta cu spiritul, asculta cu suflul inimii. Urechea poate doar sa auda si spiritul e marginit in puterea lui de a vedea... Tao se implanta in Vid... Din Vidul spiritului izvoraste lumina; si omul isi afla mantuirea... Cine nu si-a aflat mantuirea, se poate spune ca-i pribeag (ratacitor), chiar daca e asezat. Cine-si preschimba auzul si vazul in "vederea" din adanc, nu se ia dupa stiut (cunoastere mijlocita;experienta;memorie) si inteligenta (minte; ratiune; procesare mentala) si spiritele si duhurile sunt toate sub controlul lui. Toate la un loc nu sunt decat taina Prefacerii (metamorfozei, Iluminarii)". Metoda de meditatie taoista ce corespunde unui stadiu inalt de reculegere este numita Tso-Wang (Zuo wang; lit.: "a fi asezat si a uita"). Cel ce mediteaza nu recurge la nimic pentru a fixa meditatia; el isi lasa spiritul sa rataceasca liber, fara sa intervina. El practica absenta oricarei actiuni (Wu-wei), iar deriva gandurilor, revine progresiv la matca, realizindu-se unitatea cu Tao. El abandoneaza in urma sa orice forma si orice limitare; se elibereaza de orice atasare (dorinte, aspiratii, asteptarii). Metoda Tso-Wang ( zuo wang, ce se poate traduce prin: a se aseza si a uita de tot) este descrisa 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:" ma asez si uit tot". Confucius a intrebat: "Ce intelegi prin te asezi si uiti tot?

Yen Hui a raspuns: "Ma lepad de corpul meu, sterg (suprim) simturile, parasesc orice forma (concentrare fara suport), suprim orice inteligenta (investigate mentala, rationala) si ma unesc cu cel care imbratiseaza tot, iata ce inteleg prin: "ma asez si uit tot". Confucius a concluzionat: "Uniunea cu Infinitul exclude orice particularitate, iar evolutia neincetata exclude orice fixitate. Cu adevarat esti un intelept. De acum inainte te voi urma". ([17], pag. 75) Atat timp cat omul nu-si descopera Sinele, el ramane un "pribeag" chiar daca aparent sta pe loc. Numai cand inima omului si spiritul sau devin golite de agitatie(vide), ele oglindesc Adevarata Realitate (Sinele), iar viata se poate desfasura cu adevarat in toata plinatatea ei. Raportul dintre durata vietii omului si spatiul si timpul local este mijlocit tot de Vid, care opereaza un schimb calitativ constant inauntrul cuplului Spatiu-Timp. Lao Tseu, se refera la implicatiile Vidului in viata omului in cap.: II, XXX, XXXIII, XLVI, XV, XXII si XI. Dupa cum observam, strategia prelungirii vietii implica inradacinarea in Tao, vidarea, oprirea, stingerea, asezarea, localizarea (in "aici si acum"), iar nu parasirea locului, ratacirea, epuizarea. Timpul si spatiul liniar, prin intermediul Vidului, sunt curbate; "Vidul, introduce miscarea circulara, care leaga din nou subiectul de Spatiul Originar" [27], care-1 finanteaza cu energie si informatie, prelungindu-i indefinit viata. Consecinta practica Vidului in viata omului, ramane Nefaptuirea (Wu-wei), descrisa pe larg in nota 7 si in comentariile aferente capitolelor(Notele ce insotesc comentariile expun fazele practicii concrete taoiste).

"Conceptul de Yin-Yang si raporturile sale cu Vidul" si "conceptul de Ch'i (in pinyin : Qi; lit.: "suflu, aer, eter, energie,...) fac obiectul paragrafelor 2.1.3 si 2.1.3.1 din vol. II.
The Collective Unconscious relates to our reality and to the reality of spirit guides, our Higher Self, and other beings within the universe with have a similar vibratory rate as these planes of existence. The Akashic records incorporate the consciousness (both personal and transpersonal) of all manifestations including angelic energies and so forth which vibrate at higher frequencies. This Cosmic Mind permeates through the 4th, 5th , 6th and 7th levels of the Astral Planes. Above and beyond the 7 Astral planes are further dimensional realities and planes of existence that only highly evolved divine beings of light can access. Live your life using an open mind or "the empty cup principle".Any given moment will teach you everything you need to know , if you can just keep your eyes and ears open. Paying attention and being present "here and now"is like what the masters of all times have done. The best description of the empty cup principle comes from an old Zen story,retold by Bruce Lee. "A learned man once went to a Zen master to inquire about Zen. As the Zen teacher explained, the learned man full of knowledge continually interrupted the master, going on about how he was taught and what he himself had mastered. Finally the Zen master stopped talking and began to serve tea to the learned man. He poured the cup full, and then kept pouring until the cup overflowed. "Enough!" the learned man once more interrupted. "No more can go into the cup!" "Indeed, I see," answered the Zen master. "If you do not first empty your mind, how can you taste my cup of tea?" The Moral of the Tale: Staying Good or Becoming Great The empty cup story is about being open to new ideas, moreso than it is about which ideas you actually or eventually subscribe to. The learned man had to empty his mind of preconceived ideas in order to hear the ideas of the Zen master. To remain open-minded use the principle of Socrates:"I am the wisest man alive, for I know one thing, and that is that I know nothing. I know nothing except the fact of my ignorance" On another occasion Socrates:"Well I am certainly wiser than this man. It is only too likely that neither of us has any knowledge to boast of; but he thinks that he knows something which he does not know, whereas I am quite conscious of my ignorance. At any rate it seems that I am wiser than he is to this small extent, that I do not think that I know what I do not know. (Plato, Apology, sct. 19.) The only good is seeing and the only evil is blindness(not ignorance). True knowledge exists in knowing that you know nothing [when you are still blind] (Socrates). Feigning competence is human nature, but unveiling your ignorance about a subject may lead to myriad learning opportunities and an accelerated path toward craftsmanship. This approach to learning is not an easy process, and exposing your ignorance can be risky, but the ability to stay open to new ways of thinking by accepting your limitations is what sets great developers apart from good developers. If someone began asking questions about how to proceed is one attitude. But if he interrupt and takes an attitude of defensiveness with long diatribes about the current system and "the way things really are," negating the unfamiliar process with a mix of curiosity and incredulity we are dealing with a closed mind.. The empty cup principle is interesting from a business/social point of view,but has a lot of technological ,scientific and spiritual ramifications.

The empty cup principle can be helpful in a fast paced, rapidly changing business world. So many people feel threatened by new applications of technology and a changing workplace, that they pass up great opportunities. It doesn't matter if you're in marketing, production, finance or customer service: things are changing and we all have to adapt to stay competitive. Today it may be outsourcing key business functions, dealing with customer and client blogs or making your web site ready for mobile devices. Tomorrow it will surely be something else. We can react to new opportunities (call them challenges if you must) with much greater success if we use the empty cup principle Emptiness is a mode of perception, a way of looking at experience. It adds nothing to and takes nothing away from the raw data of physical and mental events. You look at events in the mind and the senses with no thought of whether there's anything lying behind them. This mode is called emptiness because it's empty of the presuppositions we usually add to experience to make sense of it: the stories and worldviews we fashion to explain who we are and the world we live in. "Goleste-te de efemer si atunci e posibil sa te umpli de Lumina Divina" Noi apreciem cand intalnim oameni cu mintea deschisa. O minte deschisa inseamna una goala de dogme si de prejudecati. Fara o minte deschisa nu putem vorbi de un adevarat cercetator stiintific sau de un adevarat explorator al lumii interioare, fiindca ancorele reprezentate de programarea anterioara(credinte, dogme, prejudecati,"bunul simt") nu ne vor lasa sa iesim in larg /We appreciate when we encounter open mind human beings. Open mind means to be empty of dogmas and prejudices. Unless an open-minded approach we can't speak of true scientist or mystics because dogmas and prejudices will hinder any progress.

No Water, No Moon/Fara apa, nu e nici Luna No Screen, No Second Reality(projection of shadows) Fara Ecran, nu exista nici realitatea secunda(proiectia umbrelor) Case 29. Shaseki-shu ("Collection of Stone and Sand";"Recueil du sable et de la pierre"])[translated into English as "Sand and Pebbles";written late in the thirteenth century by the Japanese zen teacher Muju(the "non-dweller", also known as: "Ichien" or "Dokyo")(1226-1312)

29. No Water, No Moon/ Fara apa, nu e nici Luna

When the nun Chiyono studied Zen under Bukko of Engaku she was unable to attain the fruits of meditation for a long time. At last one moonlit night she was carrying water in an old pail bound with bamboo. The bamboo broke and the bottom fell out of the pail, and at that moment Chiyono was set free! In commemoration, she wrote a poem: In this way and that I tried to save the old pail Since the bamboo strip was weakening and about to break Until at last the bottom fell out. No more water in the pail! No more moon in the water! 29. Fara apa, nu e nici Luna Fara apa din bol , nu exista nici reflectia Lunii Pe vremea cand calugarita Chiyono studia Zen sub indrumarea lui Bukko din Engaku,multa vreme ea nu a fost in stare sa ajunga la fructele meditatiei. In final intr-o noapte luminata de Luna, ducea apa intr-un vas prins in bambus. Atunci cand cosul de bambus s-a rupt, fundul vasului a cazut(apa s-a varsat) si in acea clipa Chiyono s-a eliberat! Pentru comemorarea acestui eveniment ea a scris urmatorul poem: " In acest mod si fiindca am incercat sa salvez vechiul vas Fiindca s-au slabit benzile de bambus si erau pe cale sa se rupa Pana cand fundul vasului a cazut. Nu mai era apa in vas! Nu mai era nici Luna in apa! "
Plin de lumina fenomenala nu poti vedea lumina necreata. "E asa de clar si asa de greu de vazut. Un cap sec odata cauta un foc cu o lampa. De-ar fi stiut ce este focul si-ar fi gatit orezul mult mai devreme "... "It is too clear and so it is hard to see. A dunce once searched for a fire with a lighted lantern. Had he known what fire was, he could have cooked his rice much sooner. (Joshu Washes the Bowl, The Gateless Gate #7; Zen Flesh, Zen Bones, p. 176, Translated by Paul Reps and Nyogen Senzaki). Blow Out the Candle/Stinge candela

"Blow Out the Candle!"/"Stinge candela!" Daca vrei sa inlaturi lumea proiectiilor sau a umbrelor stinge lumina proiectorului 28. Blow Out the Candle[Lung-t'an: Renowned Far and Wide] Tokusan was studying Zen under Ryutan. One night he came to Ryutan and asked many questions. The teacher said: "The night is getting old. Why don't you retire?" So Tokusan bowed and opened the screen to go out, observing: "It is very dark outside." Ryutan offered Tokusan a lighted candle to find his way. Just as Tokusan received it, Ryutan blew it out. At that moment the mind of Tokusan was opened. "What have you attained?" asked Ryutan. "From now on," said Tokusan, "I will not doubt the teacher's words." The next day Ryutan told the monks at his lecture: "I see one monk among you. His teeth are like the sword tree, his mouth is like the blood bowl. If you hit him hard with a big stick, he will not even so much as look back at you. Someday he will mount the highest peak and carry my teaching there." On that day, in front of the lecture hall, Tokusan burned to ashes his commentaries on the sutras. He said: "However abstruse the teachings are, in comparison with this enlightenment they are like a single hair to the great sky. However profound the complicated knowledge of the world, compared to this enlightenment it is like one drop of water to the great ocean." Then he left that monastery. Case 28 of Wu-men-kuan[pinyin: Wumenguan;jap.:Mumonkan ("The Gateless Gate";"La barriere sans porte")] (1229) of Wu-men Hui-kai(pinyin: Wumen Huikai; jap.:Mumon Ekai)(1183-1260), [Rinzai(in pinyin:Linji) lineage]; Pi-yen-lu - Case 42 Ho Koji's "Beautiful Snow"[Layman P'ang's Good Snowflakes]

" Better to have been blind and deaf from the beginning /mai bine sa fi fost orb si surd de la inceput ""You see with your eyes but you are just like a blind man. You speak with your mouth, but you are just like a dumb man "."To smash the ignorance and blindness that obstructs the Way is better to be blind and deaf 9. The return to the origin/Reintoarcerea acasa The gift of No-Self/Darul golirii de ego Transformarea in Absolut /Transformation into Absolut In " Cei zece tauri /The Ten Bulls " (vedeti/see:http://www.scribd.com/doc/17810668/10-Bulls10Progressive-Steps-of-Awareness-leading-to-Enlightenment) gasim in tabloul 9, intitulat "Reintoarcerea la izvor/Reaching the Source" Din/From: Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings, By Paul Reps, Nyogen Senzaki, Contributor Paul Reps, First published in 1957, 216 pages Zen Gifts to Christians by Robert E. Kennedy S.J., Roshi(a Jesuit priest and Zen teacher) Publisher: Continuum International Publishing Group, Pub. Date: October 2004,ISBN-13: 9780826416544,148pp Termenul absolut(inseamna eliberat, dezlegat, necondiionat, starea de eliberare) si provine de la latinescul "absolvere", ce are semnificatia de eliberare, separare de lumea fenomenala si de lumina creata pt a realiza accesul la lumina necreata sau divina. Termenul relaxare vine de la cuvantul englezesc "to relax", ce are semnificatia de "a se elibera " si se realizeaza prin stingere a tuturor tensiunilor, prin impacare cu sine si cu semenii, prin golire, prin punere in repaus . In hinduism alinierea, conjunctia, integrarea sau reunirea cu lumea divina(yoga) este posibila doar prin viyoga(separare) de lumea fenomenala, prin golirea sau prin stingerea fluctuatiilor sau a impulsurilor mentale(vrittis)[vedeti Yoga Sutra 1.2, postata de Mirahorian pe: http://www.scribd.com/Patanjali_Sutra]

9) Reaching the Source/ Ajungerea la izvor :

"Prea multi pasi mi-au fost necesari ca sa ma intorc la radacina, la izvor; mai bine sa fi fost orb si surd de la inceput, locuind in adevarata mea casa, neprocupat de ceea ce este afara ". Raul curge linistit iar florile sunt rosii.

"Too many steps have been taken returning to the root and the source. Better to have been blind and deaf from the beginning! Dwelling in one's true abode, unconcerned with that without" The river flows tranquilly on and the flowers are red.

Comentariu: De la inceput, adevarul este limpede. Cufundat in liniste, observ formele integrarii si dezintegrarii. Cel ce este detasat de forma nu are nevoie sa reintre in lumea [numelor si ] formelor(in lb. sanskrita.:nama-rupa). Apa este de smarald, muntele este indigo, vad ceea ce se creeaza si ceea ce se distruge. Comment: From the beginning, truth is clear. Poised in silence, I observe the forms of integration

and disintegration. One who is not attached to "form" need not be "reformed." The water is emerald, the mountain is indigo, and I see that which is creating and that which is destroying. Buddha Dharma Education: The search for enlightenment has come full circle. The world goes on regardless of what changes have occurrend. It is the nature of all phenomena. Andrew Rooke: A tranquil scene, such as one might see lying on a river bank watching the stream flow in midsummer. The willow dips lazily towards the water, with insects darting above the surface and a bird winging its way through our meditations. As we sit amidst this beauty, the thought occurs to us that immediate reality is the source of everything the beginning and the end of every spiritual journey. The circumstances of living an enlightened or ignorant life are how we handle the reality of the Now. In this way we can awake to the Source within us; then we see that we need not actively be "seeking" or "gaining" the treasure house is within.
Ming Qis Comment: Immediate reality is the source of everything. It is the beginning and the end of every quest. What happens in between is without consequence. The sooner you "give up" the better. The harder you race toward the imaginary goal the farther you get from it. Although trying hard is better than being too lazy to attempt, or continue; it is better to awake to the treasure-house within yourself. Then nothing need be sought, nothing need be gained. When you see the statues of the Lord Buddha touching the earth, understand that He is teaching you that dwelling in immediate reality is release from illusion and freedom from illusion is enlightenment. Pentru golirea mintii numeroase traditii spirituale folosesc repetarea constienta a unei rugaciuni sau a unor silabe sacre (mantra) cu functia de a matura dar si de sincronizare a respiratiei si a undelor cerebrale(sa nu uitam ca nu exista stare mentala ori emotionala, care sa nu fie afisata prin ritmul respirator). Daca se pierde constientizarea, care trebuie sa insoteasca enuntarea verbala ori mentala a fiecarei rugaciuni sau mantre, se instaleaza repetarea automata, si se pierde rostul practicii, fiindca dispare asistarea constienta. Orice om in momentul in care intra in somnul profund. se intoarce acasa, trecand din camera periferica a constiintei, in camerele sau corpurile din ce in ce mai subtile, pana ajunge in centrul fiintei sale. Acest proces sau aceasta calatorie este afisata de ritmurile cerebrale si respiratorii. Dar din cauza absentei constientei este ratata aceasta ocazie de trezire sau de eliberare prilejuita de percepere nemijlocita a realitatii, care se produce dupa detasarea senzoriala de lumea din afara si in cursul plonjarii in profunzimea fiintei noastre. In aceasta situatie reintoarcerea la constienta este posibila utilizand practica meditativa care foloseste metoda intrebarilor paradoxale. Ramana Maharishi a recomandat intrebarea care l-a condus si pe el la trezire: Cine sunt eu?. Iisus a recomandat rugaciunea constienta cu implicare totala a fiintei(trairea iertarii, predarii catre divinitate, a abandonarii(let go; laisser aller) si a omniprezentei divine, iar nu repetarea mecanica. In practica meditativa a buddhismului Zen sunt folosite Koan-urile (pronuntarea japoneza a caracterelor chineze kung an) care desemneaza o metoda de auto interogare folosind intrebari paradoxale (care nu pot avea raspuns), un instrument util pt. a opri si goli mintea.The Koan(the Japanese pronunciation of the Chinese characters kung an) is a method of paradoxical questioning (Questions Without Answers) , used in zen buddhism in order to stop and empty the mind. Utilizarea aceastei metode presupune respingerea tuturor raspunsurilor date de minte intemeiate pe cunoasterea mijlocita(sensorial, imaginativ, gandire logica ori analogica) pana cand starea de trezire sau de iluminare este realizata (pana cand noi vedem si gustam direct Realitatea Ultima ca urmare a trecerii catre simturile subtile, cu care este inzestrata orice fiinta umana sau a deschiderii ochilor subtili sau a simturilor noastre interioare). This method implies the rejecting of all answers based on mediated knowledge (thinking, logical, analogical,sensorial) until a state of Enlightenment is realised ( until we see and taste directly the Ultimate reality due to the transition or the openning of our subtle eyes , our inner senses). Bruce Lee: "The idea is very much like sculpture-not to add on, but hack away the unessential so that the truth will be revealed unostructed. Ogni giorno qualcosa di meno, non qualcosa di pi: sbarazzati di ci che non essenziale. Vuota la tua mente. Sai in che modo l'acqua riempie una coppa? Essa diventa quella coppa. Non devi pensare al nulla: devi diventare il nulla.Sai in che modo l'acqua riempie una coppa? Essa diventa quella coppa. Non devi pensare al nulla: devi diventare il nulla"

Michelangelo: "Nu trebuie sa adaug nimic, ci doar sa indepartez ceea ce acopera capodopera" ; Saint-Exupry : "La perfection est atteinte non quand il ny a plus rien ajouter, mais lorsquil ny a plus rien retrancher. " "Ceea ce se petrece in sculptura este similar cu ceea ce are de facut omul pt. a se intoarce la adevarata sa identitate, sa indeparteze tot ceea ce a acoperit esenta".

Journey Toward Spiritual Awakening/Calatorie catre trezirea spirituala

Pierre Teilhard de Chardin: "We are not human beings having a spiritual experience We are spiritual beings having a human experience" "Noi nu suntem fiinte umane care au o experienta spirituala Noi suntem fiinte spirituale care au o experienta umana(in trup material)" Mirahorian: "Namely,we are't the vessel,the glass of water, but the immortal water in it Adica nu suntem paharul(vasul material), ci apa nemuritoare a vietii aflata in el"

Drop the idea of becoming someone, because you are already a masterpiece. You cannot be improved. You have only to come to it, to know it, to realize it. Renunta la ideea de a deveni cineva, fiindca tu esti deja o fiinta desavarsita.Tu nu poti sa fii imbunatatit. Tu ai doar sa intri in starea de extaz in care sa vezi asta, sa realizezi asta Sa ne reamintim ca orice fiinta umana este alcatuita din corpuri(sharira) sau din invelisuri(kosha) concentrice(sa ne reamintim de straturile succesive ale unei cepe sau de o cutie care contine alta cutie in care se afla alta ca la papusile rusesti ) care sunt inzestrate cu ferestre sau cu simturi, si ca aceste corpuri merg de la grosier si material(annamaya kosha-corpul de hrana), catre subtil energetic(pranamaya kosha) si informational[manomaya kosha(invelisul perceptiei)- vijnanamaya kosha(invelisul constientei)- si anandamaya kosha(invelisul beatitudinii)- echivalent corpului cauzal (karana sharira)] . Viata in care avem si un corp material a fost precedata de existente nesfarsite pe alte taramuri in corpuri subtile sau de lumina, care au ajuns la desavarsire. Ceea ce avem noi de facut in aceasta existenta este sa aliniem aceste corpuri sau camere ale constiintei pt a face posibila manifestarea sau trecerea miracolelor din lumea subtila microscopica (cuantica) la nivel macroscopic. Atunci vom fi martorii regenerarii, levitatiei, in teleportarii in fiecare zi la toti semenii nostri. Suntem deja o desavarsire fara sa mai adaugam nimic la asta. Trebuie doar sa intram in starea in care sa vedem acest lucru. Feedback-ul ca am realizat alinierea va fi accesul la lumina necreata care va inunda toate celelalte camere. Nu putem vedea lumina din baie prin gaura cheii de la usa din sufragerie decat atunci cand sunt aliniate cele trei usi care ne despart de lumina. Intentia unui koan, ca si a relaxarii este de a ne deplasa spre starea de pace lipsita de conceptualizare, dincolo de taramul cuvintelor si a gandurilor, din centrul vid al ciclonului unde agitatia mintii si a corpului dispar, si de unde incepe deplasarea verticala spre profunzimile fiintei noastre. Pricipala caracteristica a fiecarui koan este paradoxul, " ceea ce este dincolo" (in lb.greaca: " para " inseamna: "dincolo " iar "dokein" inseamna: "gandire ), asa ca semnificatia paradoxului este : "ceea ce depaseste gandirea logica ori rationala. The intention of the koan is to bring about a state of Enlightenment, devoid of conceptualization, beyond the realm of words and even thought. The main characteristic of each koan is the paradox, that which is beyond (in Greek language:para means:beyond and dokein means: "thinking" ), so the meaning is : "that wich transceds the logical or rational thinking ". Koan-ul nu este o enigma, fiindca nu e o problema care sa fie rezolvata folosindu-ne de gandirea noastra. Raspunsul la un koan deriva dintr-o schimbare brusca a nivelului de intelegere, ca urmare a trecerii in alta stare de constiinta. The Koan is not an enigma, because is not a problem that can be solved using our thinking. The answer to a koan derives from a sudden change of the level of understanding, from a transition in an other state of consciousness. " Adevarata metoda nu are o regula fixa( metoda) " spunea maestrul Zen Sengai Gibon (17501837). " The true method is no method " said Zen master Sengai Gibon (1750-1837). Intregul text al lui lao tzu poate fi considerat un koan al carui tel este sa goleasca si sa opreasca mintea celor care se afla in cautarea realitatii ultime sau a izvorului realitatii in forma sa manifestata si nemanifestata:Tao. Acelasi obiectiv tactic ( realizarea nirodha: opririi, stingerii, golirii mintii de fluctuatii sau unde) este enuntat de Patanjali in Yoga Sutra,1.2: The whole text of Lao Tzu is considered to be a Koan whose goal is to empty and stop the mind of the one who is in search of the ultimate reality: Tao. The same tactical target (nirodha: stopping, emptying, stilling of the minds fluctuations or waves is anounced by Patanjali in Yoga Sutra,1.2: YS 1.2. R: Yoga(starea unificata) nseamn nirodha (stingerea constienta [a procesului de identificare cu) vrittis (lit.:"vartejurile; vrie", impulsurile; fluctuatiile; valurile; oscilatiile, gandurile; emotiile) din chitta (minte); E: Yoga is the cessation [nirodha: stopping, emptying, stilling (in the sense of continual and vigilant watchfulness)] of the indentification with the fluctuations (vritti: activities, modifications, impulses, the thought forms, workings) of the mind (chitta) / F:Le Yoga est la nirodha(extinction, restriction, suspension) [de l'identification avec les] vritti(modifications, fluctuations, impulsions, mouvements) de (ou dans)] chitta (mental; esprit, pensee; conscience)/ S:El estado unificado del "Yoga" surge cuando cesa (nirodha) la vritti (agitacin,pensamientos,emociones y sensaciones fluctuantes) de la chitta (Mente); Vedeti/see: http://www.scribd.com/Patanjali_Sutra

Tot textul lui Lao tzu este considerat un kan. Exemple de kan:Care este sunetul produs de o singur palm?.

33. Mokusen's Hand /Mana inchisa in pumn a lui Mokusen O mana inchisa sub forma de pumn este o diformitate fiindca o astfel de mana nu poate primi nimic limitandu-se la ceea ce are(tot timpul economiseste); O mana deschisa permanent este o diformitate fiindca o astfel de mana tot timpul daruieste;[ deschiderea si inchiderea mainii si a mintii este o referire la capitolul 11 al lui Lao Tzu]; Mokusen Hiki was living in a temple in the province of Tamba. One of his adherents complained of the stinginess of his wife. Mokusen visited the adherent's wife and showed her his clenched fist before her face. "What do you mean by that?" asked the surprised woman. "Suppose my fist were always like that. What would you call it?" he asked. "Deformed," replied the woman. The he opened his hand flat in her face and asked: "Suppose it were always like that. What then?" "Another kind of deformity," said the wife. "If you understand that much," finished Mokusen, "you are a good wife." Then he left. After his visit, this wife helped her husband to distribute as well as to save.
The Great Way has no gate; Calea Spirituala nu are usa; there are a thousand paths to it. Sunt mii de cai pentru ea If you pass through the barrier, Daca ii treci granita you walk the universe alone. Mergi singur prin Univers. - Wu-Men The Enlightened Heart, Edited by Stephen Mitchell, p. 46 When the mind is at peace, Cind mintea e linistita the world too is at peace. Si lumea e linistita Nothing real, nothing absent. Nimic real,nimic absent Not holding on to reality, Neatasat de realitate not getting stuck in the void, Neametit de vid you are neither holy or wise, just Nu esti nici sfint nici intelept an ordinary fellow who has completed his work. Un om normal ce si-a facut treaba. - Layman Pang-yun (740-808) The Enlightened Heart, Edited by Stephen Mitchell, p. 34 Pi-yen-lu [n pinyin:biyanlu; n jap.Hekigan-roku;lit.: "]Scrierile Falezei Bleu-gri /Blue Cliff Record "] este cea mai veche culegere de koan din textele chan[denumirea chinez a buddhismului zen]. The Blue Cliff Record (Chinese: Byn L; Japanese: Hekiganroku (?)) is a collection of Chn Buddhist koans originally compiled in China during the Song dynasty in 1125 () and then expanded into its present form by the Chn master Yuanwu Keqin ( 1063 1135). The book includes Yuanwu's annotations and commentary on Xuedou Zhongxian's ( 980 1052) collection 100 Verses on Old Cases a compilation of 100 koans. Xuedou selected 82 of these from the Jingde Chuandeng Lu (Jingde era Record of the Transmission of the Lamp), with the remainder selected from the Yunmen Guanglu (Extensive Record of Yunmen Wenyan (864 949). Wu-men-kuan [lit.: "Bariera Fr Poart /The Gateless Gate"] este cea mai importanta culegere de koan. The Gateless Gate (, Mandarin. Wmngun, Japanese. , Mumonkan) is a collection of 48 Chan (Zen) koans compiled in the early 13th century by the Chinese Zen master Wumen Hui-k'ai ()(1183-1260) (Japanese: Mumon Ekai). Wumen's preface indicates that the volume was published in 1228. Each koan is accompanied by a commentary and verse by Wumen. A classic edition

includes a 49th case composed by Anwan (pen name for Cheng Ch'ing-Chih) in 1246. Wuliang Tsung-shou also supplemented the volume with a verse of four stanzas composed in 1230 about the three checkpoints of Zen master Huanglong. These three checkpoints of Huanglong should not be confused with Doushuai's Three Checkpoints found in Case 47 .Along with the Blue Cliff Record and the oral tradition of Hakuin Ekaku, The Gateless Gate is a central work much used in Rinzai School practice.

6. Conexiuni/Connections /Connexions/ Verbindungen/Conexiones/Connessioni

"Be the empty space at the center/ Sois l'espace vide du centre/Fii ca spatiul vid din centrul rotii, vasului" Turn off the fenomenal light and the uncreated light will come into view; As Eckhart says: "by keeping thyself empty and bare...and giving up thyself you will win" Goleste-ti mintea/Empty your Mind/Videz votre mental/Vuota la tua mente/Vaciar la mente/Leeren Ihre geistige; Le vide est aussi un moyen pour lesprit datteindre la quitude dans un premier temps, puis daccueillir en soi cette dynamique cosmique quest le Dao, objectif ultime de ladepte. Lapprentissage ultime consiste tout oublier : " Abandonne ltude et sois sans souci. " (Daodejing, chapitre 20) Les taostes sont des ennemis farouches de tout tracas, de tout tourment, de toute peine, car ce sont autant de choses qui dtournent lhomme de sa nature originelle, de son vrai visage : Un homme ne se mire pas dans leau mouvante, mais dans leau tranquille, nous rappelle Zhuang zi.

Joseph Newton: Principiul vidului/The Principle of Emptiness/Le Principe du vide /Principio del Vuoto
(traducere in lb. romana modificata si completata de Dan Mirahorian)
Aveti obiceiul de a strange obiecte inutile, gandindu-va ca intr-o buna zi, cine stie cand, o sa aveti nevoie de ele? Aveti obiceiul de a economisi banii, si de nu-i cheltui, fiindca va ganditi ca in viitor veti avea nevoie de ei? Aveti obiceiul de a pastra hainele, pantofii, mobilierul, ustensilele si alte asemenea lucruri pe care nu le-ati folosit de ani de zile ? Si in inima dvs Aveti obiceiul de a nu ierta si de a strange in dvs. reprosuri, resentimente, invidii, ura, conflicte, dorinte de razbunare, suparari si multe altele(temeri, spaime)? [ daca de pilda cineva traieste alimentand diverse panici, temeri sau spaime, atunci trebuie sa stie ca de ceea ce ii este frica nu poate scapa pe aceasta cale, din cauza ca involuntar intra in starea de hipnoza accidentala, in care se manifesta ingustarea campului atentiei-si nu mai vede nimic altceva decat obstacolul/pericolul] NU FACETI ASA CEVA! Fiindca prin aceasta umplere actionati impotriva propriei dvs. prosperitati Este nevoie sa faceti loc liber, sa lasati un spatiu gol pt a permite unor lucruri noi sa vina in viata dvs. Este necesar sa scapati de toate lucrurile inutile care se afla in interiorul dvs. si in viata dvs, pt ca prosperitatea sa soseasca. Forta acestui gol este aceea de a absorbi si a atrage tot ceea ce doriti(legea atractiei pt programarea viitorului in directia dorita se intemeiaza pe acest gol). Atat timp cat va veti risipi timpul, resursele financiare sau energia emotionala, pt mentinerea, finantarea sau hranirea unor sentimente vechi, inutile sau chiar distructive, nu veti avea locul liber necesar primirii unor noi oportunitati. Bunurile trebuie sa circuleGoliti sertarele, dulapurile, biroul, garajul Renuntati la tot ce nu mai folositi [nu va transformati casa si sufletul in depozit..nu sunteti recipiente, ci izvoare] Atitudinea de a tine o gramada de lucruri inutile ne blocheza energia vietii [fiindca ne rupe de ancorarea in "acum si aici"].

Nu obiectele pe care le tinem provoaca stagnarea energiei vietiici atitudinea de a tine..de a acumula de a poseda opreste curgerea.. [atunci cand suntem virusati sa traim pt "a avea" in loc de pt. "a fi" ] Atunci cand stocam, noi emitem sau lansam catre viitor [si catre noi insine] credinta aparitia unor nevoi, a unor lipsuri, a penuriei. Noi lansam o asteptare(expectatie) atunci cand credem ca maine vor fi lipsuri si ca noi nu vom fi in stare sa acoperim acele lipsuri sau nevoi. Cu aceasta atitudine noi trimitem doua mesaje creierului propriu si vietii noastre Ca nu avem incredere in ziua de maine[si credem in incapacitatea noastra de a face fata] Si credem[ne programam involuntar] ca ceea ce este nou si mai bun nu ne sunt destinate noua Din aceasta cauza atat de multi oameni se securizeaza stocand lucruri vechi si inutile Scapati de tot ce si-a pierdut culoarea si stralucirea..si lasati noul sa intre in casa dvs si in sufletul dvs Fie ca prosperitatea si pacea sa ajunga in curand la dvs

Have you got the habit of hoarding useless objects, thinking that one day, who knows when, you may need them? Have you got the habit of accumulating money, and not spending it because you think that in the future you may be in want of it? Have you got the habit of storing clothes, shoes, furniture, utensils and other home supplies that you havent used already for some time? And inside yourselfHave you got the habit to keep reproaches, resentment, sadness, fears and more? DONT DO IT! You are going against your prosperity. It is necessary to make room, to leave an empty space in order to allow new things to come into your life. It is necessary that you get rid of all the useless things that are in you and in your life, in order for prosperity to arrive. The force of this emptiness is one that will absorb and attract all that you wish. As long as you are, materially or emotionally, holding old and useless feelings, you wont have room for new opportunities. Goods must circulateClean your drawers, the wardrobe, the workshop, the garage Give away what you dont use any longer The attitude of keeping a heap of useless stuff ties your life down. Its not the objects you keep that stagnate your life but rather the attitude of keeping When we keep in store, we consider the possibility of wanting, of penury. We believe that tomorrow it may lack, and that we wont be able to fulfill those necessities. With that idea, you are sending two messages to your brain and to your life That you dont trust tomorrow and you think that the new and the better are not for you. For this reason, you cheer yourself up by storing old and useless stuff. get rid of what lost its color and brightness let the new enter your home and yourself May prosperity and peace reach you soon (The Principle of Emptiness de Joseph Newton) Rflchissez Avez-vous lhabitude de conserver des objets inutiles, en pensant quun jour, qui sait quand, vous pourriez en avoir besoin ? Avez-vous lhabitude daccumuler de largent et de ne pas le dpenser parce que vous pensez que vous pourriez en manquer dans lavenir? Avez-vous lhabitude de mettre en rserve des vtements, des chaussures, des meubles, des ustensiles et autres fournitures domestiques que vous navez pas utiliss pendant quelque temps dj? Et envous? Avez-vous lhabitude de garder des reproches, du ressentiment, de la tristesse, des peurs et Ne le faites pas ! Vous allez lencontre de votre prosprit! Il est ncessaire de faire de la place, de laisser un espace vide pour permettre de nouvelles choses darriver dans votre vie. Il est ncessaire de vous dbarrasser de toutes les choses inutiles qui sont en vous et dans votre vie afin que vienne la prosprit. La force de ce vide est une force qui va absorber et attirer tout ce que vous souhaitez. Tant que vous retenez matriellement ou motionnellement des sentiments anciens et inutiles, vous naurez pas de place pour de nouvelles opportunits. Les biens doivent circuler Nettoyez vos tiroirs, les armoires, les ateliers, le garage.... Donnez ce que vous nutilisez plus... Lattitude qui consiste garder un amas de trucs inutiles enchane votre vie en bas. Ce ne

The Principle of Emptiness by Joseph Newton Think

Le Principe de la Plnitude est le Principe du vide

sont pas les objets que vous gardez qui font stagner votre vie... mais plutt lattitude de garder... Quand nous gardons en rserve, nous envisageons la possibilit du manque, de la pnurie.. Nous croyons que cela pourrait manquer demain et que nous ne serons pas capables Avec cette ide, vous envoyez votre cerveau et votre vie deux message : Que vous ne faites pas confiance lavenir... et que vous pensez que ce qui est nouveau et ce qui est meilleur ne sont pas pour vous, Pour cette raison, vous vous rconfortez en stockant de vieux trucs inutiles Dbarrassez-vous de ce qui a perdu ses couleurs et son clat Laissez entrer chez vous ce qui est nouveau... et en vous-mmes. Cest pourquoi, aprs avoir lu ceci... Ne le gardez pas... Faites-le circuler... Puissent la prosprit et la paix venir vous rapidement -

"Hai l'abitudine di accumulare oggetti inutili, credendo che un giorno, chi sa quando, ne avrai bisogno? Hai l'abitudine di accumulare danaro, solo per non spenderlo, perch pensi che nel futuro potr mancarti? Hai l'abitudine di conservare vestiti, scarpe, mobili, utensili domestici ed altre cose della casa che gi non usi da molto tempo? E dentro di te? Hai l'abitudine di conservare rimproveri, risentimenti, tristezza, paura ed altro? Non fare questo! Vai contro la tua prosperit! E' necessario che lasci uno spazio, un vuoto, affinch cose nuove arrivino alla tua vita. E' necessario che ti disfi di tutte le cose inutili che sono in te e nella tua vita, affinch la prosperit arrivi. La forza di questo vuoto quella che assorbir ed attrarr tutto quello che desideri. Finch stai, materialmente o emozionalmente, caricando sentimenti vecchi ed inutili, non avrai spazio per nuove opportunit. I beni devono circolare. Pulisci i cassetti, gli armadi, la stanza degli arnesi, il garage... da quello che non usi pi. L'atteggiamento di conservare un mucchio di cose inutili incatena la tua vita. Non sono gli oggetti conservati quelli che stagnano la tua vita... bens il significato dell'atteggiamento di conservare... Quando si conserva, si considera la possibilit di mancanza, di carenza... si crede che domani potr mancare, e che non avrai maniera di coprire quella necessit. Con quell'idea, stai mandando due messaggi al tuo cervello e alla tua vita: che non ti fidi del domani e pensi che il nuovo e il migliore non sono per te, per questo motivo ti rallegri conservando cose vecchie ed inutili. Disfati di quello che perse gi il colore e la lucentezza. Lascia entrare il nuovo in casa tua e dentro te stesso..."

Principio del Vuoto, di Joseph Newton

Lessons from Kung Fu: http://www.youtube.com/watch?gl=FR&hl=fr&v=sN54TvIpFUA "Este scris: modelam argila pt a face un vas Dar ceea ce face vasul valoros(util) este spatiul gol din interior Facem usi si ferestre in peretii unei case Ceea ce face casa locuibila si permite luminii sa intre inlauntru sunt deschiderile si spatiul neocupat Asezam spitele unei roti in asa fel incat sa se uneasca intr-un punct central Ceea ce face o roata utilizabila este insa spatiul gol din butucul rotii Fii golit, si nu va fi nimic ce sa nu poti darui celorlalti "
Revedeti pe linkul de mai jos un fragment din filmul "Kung fu" in care Bruce Lee isi relateaza viata (sezonul 2, episodul 10 "Bufnitele" in care Maestrul Po se refera la capitolul 11 din Tao Te King al lui Lao Tseu). In rolul in care il vedem pe David Carradine (un actor alb a fost ales, fiindca in acea epoca, in SUA, era de neconceput ca un chinez sa joace un rol principal), trebuia sa joace cel care si-a descris viata( Micul Dragon-Bruce Lee). You can see on the link below the wisdom of Lao Tse in a fragment from the movie Kung Fu which tells the life of Bruce Lee (Kung Fu, Season 2, Episode 10 :The Hoots, in which Master Po refers to the Tao Te Ching by Lao Tzu, chapter 11). The role in which we see David Carradine (a white actor was chosen because at the time the U.S. would have been inconceivable that Chinese have a leading role) is the one of the Little Dragon (Bruce Lee). Vous pouvez voir la sagesse de Lao Tseu dans un fragment du film "Kung Fu" qui raconte la vie de Bruce Lee(Kung Fu, saison 2, pisode 10 : Les Hiboux, ou Matre Po se rfre au Tao

Te King de Lao Tseu, chapitre 11). Le rle dans lequel on voit David Carradine (un blanc a t choisi parce qu' l'poque aux USA et t inconcevable qu'un chinois ait un premier rle) est celui du Petit Dragon(Bruce Lee). http://www.youtube.com/watch?gl=FR&hl=fr&v=sN54TvIpFUA

"Lorsque la dernire activit de protection dune image de soi sest mise en suspension, on est simplement laiss en prsence dtre l. Cest une prsence sans direction, sans activit crbrale. Cest "tre mditation ", o personne nest conscient de rien. Il ny a que totalit, globalit. " (Jean Klein)

"Lorsquun objet se prsente la conscience et que vous ne vous y associez pas, il ny a ni intention, ni expectation. Le mental nest pas occup attendre un rsultat. Lobservation alors est une attention non ractionnelle. Vous ne faites rien lobjet ni nessayez den retirer quoi que ce soit. Dans cette non-relation, le mental se met au repos - simplement parce quil na plus aucun rle jouer. Sans effort, vous vous trouvez simplement ouvert, libre du pass. Lorsque vous attendez une exprience, tout le pass est encore actif. Vous tes encore li affectivement lobjet, appelant une conclusion, voulant modifier, analyser ou transformer le prsent. De cette faon, vous esprez vous offrir une exprience. Voyez ce que cela veut dire dtre seulement l, dtre prsent sans aucun centre pour votre psych, subconscient ou inconscient. Il y a seulement observation. Dans cette observation, vous ntes pas enchan au pass. Vous tes libre, et la distinction entre observateur et observ - je et moi-mme svanouit. Vous tes abandonn la complte tranquillit. Une nouvelle sensibilit nat lorsque le mouvement crbral sarrte. La pense, lmotivit, lintention disparaissent et vous vous trouvez dans la tranquillit originelle du corps, des sens et du mental. Il ny a plus aucun mouvement venant dun centre, dune personne, mais un mouvement qui a lieu simultanment travers tout votre tre". (extrait de la page Au seuil de ltre) Jean Klein in English
Works by Jean Klein

"Vidul mental/le vide mental: "Gradul suprem al activitatii(mentale sau fizice) este imobilitatea" "Le degr suprme de l'activit(mentale ou physique) est l'immobilit " Yuandao Original way- Huainan zi-chapitre 1 "Non agir opere: la reunion est au Tao; Non agir exprime: la communication est avec le Vertu. Le coeur content et joyeux, sans pretention, On l'obtient de l'Harmonie". (Huainan zi-chapitre 1, Claude Larre et al. 1992, 41)

Vidul si plinul in muzica : Plinul Vidului Xu Yi Le Plein du Vide Xu Yi http://www.sceren.fr/secondaire/bacmusique/xuyi/inspiration.htm http://www.sceren.fr/secondaire/bacmusique/xuyi/xuyi.htm Le titre de l'uvre Le Plein du Vide peut sembler, un Occidental, un jeu de mot en forme d'oxymore4. Ou bien mme nous rappeler l'opuscule ironiquement intitul Le Plein du vide, du pre tienne Nol. Il n'en est rien si l'on se rfre la pense taoste. Le titre provient d'un extrait du chapitre XXII de Tchouang-tseu (cf. infra citations). Trois auteurs fondamentaux parlent de ce vide : Lao Tseu6 dans le Tao Te King, Lie-Tseu dans Le Vrai Classique du vide parfait, et Tchouang-tseu dans son uvre. Voici quelques extraits de textes de Lao Tseu et de Tchouang-tseu. Chapitre XL [Lao Tseu, Tao Te King Traduction de Marcel Conche, Tao Te King, PUF, 2003] Le retour est le mouvement de la Voie ; La faiblesse est la mthode de la Voie. Les dix mille tres sous le Ciel sont issus du il y a (yu) ; Le il y a est issu du il n'y a pas (wu) Un cycle s'achve, un autre commence. N'oublions pas enfin le silence de la fin dans lequel s'teignent les derniers sons. l'nigme instrumentale, l'coute morphologique Savoir et penser qu'on ne sait pas est excellent Ne pas savoir et penser qu'on sait est maladie.

Le Plein du Vide, uvre l'criture riche et trs fine, invite l'analyste mditer cette citation de Lao-Tseu (LXXI). Tchouang-tseu IV Le souffle qui est le vide peut se conformer aux objets extrieurs. C'est sur le vide que se fixe le Tao. Le vide, c'est l'abstinence de l'esprit. XIII Le vide, la tranquillit, le dtachement, l'insipidit, le silence, le non-agir sont le niveau de l'quilibre de l'univers, la perfection de la voie et de la vertu. XXII Ce qu'on appelle la plnitude et la vacuit, la dcadence et la diminution ; contenu dans la plnitude et dans la vacuit, Lui (le Tao) n'est ni plnitude ni vacuit ; Lui n'est ni plnitude ni vacuit9. Le vide dont il est question ici n'est donc pas le vide occidental, celui dont la nature a horreur depuis Aristote. Il est au contraire accueil, source de vie. Il est vivant car il est ce par quoi jaillit le souffle. Il est galement constant car il permet la mutation tout en tant lui-mme ce qui ne change pas. Le vide est l'origine du yin et du yang. Son souffle provoquera les transformations. Ce souffle est un, mais en circulation permanente. Il est par essence mutation. Cela se retrouve dans Le Plein du Vide par la circulation des sons et la perptuelle mutation musicale des lments musicaux.
Chuang Tzu si visul fluturelui

Cartea lui Zhuangzi contine numeroase parabole scurte, adesea colorate de umor. Visul fluturelui este cunuoscut pe intreaga planeta: inteleptul a visat ca era un fluture.Dupa ce s-a trezit a inceput sa se intrebe daca Chuang Tzu a visat ca era un fluture sau e un fluture care viseaza ca este Chuang Tzu .Problema naturii profunde a realitatii are similitudini cu scolile mistice hinduse(tradition vijnanavada din bouddhism, traditia shivaismului nondualist din Kashmir sau din Vedanta).
Zhuangzi et le rve du papillon

Un jour, le philosophe Zhuangzi sendormit dans un jardin fleuri, et fit un rve. Il rva quil tait un trs beau papillon. Le papillon vola et l jusqu lpuisement ; puis, il sendormit son tour. Le papillon fit un rve aussi. Il rva quil tait Zhuangzi. cet instant, Zhuangzi se rveilla. Il ne savait point sil tait, maintenant, le vritable Zhuangzi ou bien le Zhuangzi du rve du papillon. Il ne savait pas non plus si ctait lui qui avait rv du papillon, ou le papillon qui avait rv de lui. http://www.lacanchine.com/L_Zhuangzi.html Chuang Tzu dreaming of a butterfly is found in Chapter 2 of his book. Once Chuang Tzu dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn't know he was Chuang Tzu . Suddenly he woke up and there he was, solid and unmistakable Chuang Tzu . But he didn't know if he was Zhuangzi who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Tzu . Between Chuang Tzu and a butterfly there must be some distinction! This is called the Transformation of Things. (2, tr. Burton Watson 1968:49) In I Ching se afirma ca toate evenimentele si fenomenele se transforma unele in altele, ca niste permutatii prin intermediul conexiunii dintre contrariile Yang si Yin, conexiune ce este mijlocita de vidul (de golul central), care circula in spatiile libere ale trigramelor. Cuplul "Cerul si Pamantul" (1) trebuie tradus "unitatea Cerului si a Pamantului" nu are preferinte "(atractie-respingere; atasare-repulsie; iubire-ura) deoarece acest cuplu desemneaza si cuplul Yang (Cerul) si Yin (Pamantul). Ori fara unitatea ori armonia dintre cele doua, pe care o realizeaza vidul median,Yang-ul ca si Yin-ul sunt selective; primul determina ascensiunea (susul), exteriorizarea, duritatea iar cel de-al doilea coborarea (josul), interiorizarea, moliciunea. Termenul secund (Yin) [ca si in cap II] denota apropierea de Tao si deci ierarhia temporala si valorica existenta intre elementele contrarii. Pentru acelasi motiv Liu Kia Hway [9] prefera in traducerea sa (1) un termen unificator ("universul") desi in text este "Cerul si Pamantul": "Universul nu are de loc afectiuni umane" (1). Aceasta traducere insa pierde imaginea spatiului vid din interiorul cuplului Cer-Pamant (5) care declanseaza un comportament "asemanator cu foalele fierarului": "Universul este asemanator unei foale de forja "(6)".

Pierderea in traducerea lui Liu Kia-Hway [9] a golului dintre Cer si Pamant (dintre Yang si Yin), care adaposteste viata si Vidul este nejustificata; acest gol dupa cum afirma Francois Cheng [27] este nodul vital, centrul viu, locul in care iau nastere influxurile "si unde se petrec mutatiile, transformarile ". Propozitiile (7,8 si 9) se afla in directa legatura cu imaginea vartejului care arunca in existenta si absoarbe (din cap.IV) deoarece vidul universului, ca si foalele fierarului expira si inspira; el este receptacolul, valea, abisul, care cu cat actioneaza mai mult, cu atat se exteriorizeza mai mult, se indeparteaza de centru si isi pierde esenta (8.9). Ho Shang Kung in comentariul sau (asupra capitolului V) afirma: "In Vidul dintre Cer si Pamant, respiratia armonioasa (formata din unirea egala a Yin-ului si Yang-ului) circula liber, iar cele "Zece Mii de Fapturi" se nasc de la sine. De aceea, atunci cand omul este in stare sa obtina stapanirea pasiunilor sale, sa se detaseze de placeri, si sa-si purifice corpul (viscerele) atunci Shen Ming [lumina vietii; energia vitala; spiritele si sufletele din Cer si Pamant] pot locui in pace in el". Remarcam in comentariul lui Ho Shang Kung cunoasterea traditiilor din Ling Shu asupra inradacinarii in Spirit ("Ben Shen")(vedeti.2.2.1) Golind vidul (spatiul intermediar dintre Cer si Pamant; cavitatea foalelor de forja) obtinem manifestarea, plinul, exteriorizarea (7) (aceasta este "calea centrifuga" descrisa in cap.IV). Cu cat miscarea este mai mare (viteza mai mare) cu atat exteriorizarea (in raport cu axul placii turnante din cap.IV) este mai mare (8). Maximul exteriorizarii inseamna declinul, decaderea,fiindca apare miscarea inversa (reabsorbtia existentei de la marginea placii turnante si astfel ciclul se reia). In afirmatia (9) se face legatura intre pozitia in universul fenomenal in raport cu axul acestuia (Vidul central) si practica taoista a non-actiunii (Wu-Wei) "Fara tacere, non-actiune omul se exteriorizeaza si pierde contactul cu Vidul din el insusi (9). Concluzia acestui capitol (10) desemneaza "calea centripeta, catre cresterea progresiva a ordinii si stabilitatii ("coborarea, adancirea, intrarea, inserarea, cufundarea") denumita si "Calea de mijloc" sau "calea catre vidul din mijloc(al maduvei spinarii si al spiralei ADN, despre care se vorbeste si in textele UMMO"(vedeti cartea lui Mirahorian, Misterul UMMO), care permite intinerirea, nemurirea si regenerarea continua. Among the many myths in the Huainan zi, the cosmogony in chapter 3 receives the most attention in these recent publications. The myth runs : When Heaven and Earth were yet unformed, All was ascending and flying, diving and delving. Thus it was called the Great Inception. The Dao began in the Nebulous Void. The Nebulous Void produced space-time; Space-time produced the primordial qi. A shoreline divided the primordial qi. That which was pure and bright spread out to form Heaven; The heavy and turbid congealed to form Earth. . . . The conjoined essences of Heaven and Earth first produced yin and yang. The supercessive essences of yin and yang caused the four seasons Claude Larre: "Il y a dans l'esprit chinois une perception de l'indicible, un got du vide, un besoin de silence, un appel au coeur. Pourquoi ? Pour ne pas offenser la Ralit, qui succomberait dans notre intelligence si I'Unit de tout ce qui existe se trouvait dcompose par notre langage et I'effusion de nos explications. Le Ciel, par exemple, ne se conoit que dans sa relation la Terre, la parole que sur un fond de silence,le coeur personnel que parce qu'il est ouvert toute relation, le vide que parce qu'il est le soufflet qui, vid, veut se remplir. (...) L'ide chinoise est que, le destin de I'homme se jouant dans l'univers tout entier, il suffit de ne pas contrarier le mouvement universel et de s'entourer de toutes les influences favorables et encore de ne jamais tre contretemps,pour que ce qui peut influencer nos parcours travaille spontanment la ralisation de ce que nous devons devenir. Par son coeur, l'homme participe, personnellement , cette

ralisation.Le sige du gouvernement de sa vie, c'est son coeur. Le coeur a toujours raison ; il a sa raison que la raison ne connat pas quand elle s'entte vouloir avoir raison. Cerul, care se afla deasupra fiecarei fiinte umane ,se gaseste in realitate si inlauntru Le Ciel, qui est par-dessus l'homme, est en ralit aussi au coeur de l'homme. "Le ciel est en toi/the Kingdom of God is within" Iisus spunea: Imprtia lui Dumnezeu nu vine n aa fel ca s izbeasc privirile. Nu se poate zice: Uite-o aici! sau: "Uite-o acolo!" Cci iat c Imprtia lui Dumnezeu este nluntrul vostru" (Luca 17.20-21; Rom.144.17; Vers.23)]. L effusion de nos explications menace la Ralit( qu'il crivait avec une majuscule) : sans leurre ni illusion, observer ce qui est, etre ouvert au mouvement de la vie, percevoir I'indicible, aimer le vide, le silence, pour que notre relation aux autres soit fconde. ll revenait trs souvent la notion fondamentale du rel. La vie est un cheminement .Les dmarches les plus volontaires devraient contenir la disposition a se laisser faire au moment o nous croyon faire quelque chose". http://www.sinoptic.ch/textes/publications/2005/2005_Salem-Marin.Anne_Pere.Larre.pdf Nonaction, a specific method of government in the Daode jing, later becomes a concrete form of behavior and is linked with the preservation of life, ecstatic journeys around the universe, aesthetic perception and creation, and political control.

Vidul si plinul in pictura

Des extraits du livre de Franois Cheng Vide et plein : le langage pictural chinois, ditions du Seuil, Paris, 1979
Paul Klee: "Arta nu reproduce vizibilul. Face vizibil". "In rnduiala fireasca a lucrurilor vidul si plinul, vazutul si nevazutul, pozitivul si negativul, miscarea si repausul nu sunt stari antinomice, nici antagonice, ci complementar solidare. "(F. Cheng) Vidul= materia prima a universului sau materia sacra a Cerului Ceea ce este esential n schimbari este Vidul: locul de desfasurare a mutatiilor in Yi King Problema vidului, a golului dintre si din spatele lucrurilor, a spatiului cuprins in pictura si fotografie, fara functie evidenta, de fapt partea impalpabila, care trebuie sa detina un loc special. Astfel n mod paradoxal dialogul cu vizibilul este n fond un dialog cu invizibilul, latura secreta a elementelor devine obiectivul esential al privirii, ca metafora simbol a abordarii gndirii n planul sensibilitatii. Spre exemplu, utiliznd gndirea aforistica a lui Lao Tz treizeci de spite se ntlnesc n butucul unei roti, dar folosirea rotii depinde de existenta golului dintre ele. Din lut se fac vase, iar folosirea vaselor depinde de golul dintre ele. In Dao, forma si neforma coexista completndu-se. Shi Tao "omul este ochiul luminat al naturii si a trai natura si a o interioriza, prin acele sufluri supuse care sunt semnele este vocatia artistului ". Comunicarea osmotica cu natura este facilitata doar daca se realizeaza deschiderea, golirea de prejudecati(partinire). Pictorul sau fotograful se goleste, asa cum recomanda si nteleptul chinez Xun Zi: " Pentru a nlatura orice posibilitate de greseala inima (mintea) trebuie sa se pastreze goala, n pace... nu este un vid extatic, ci o stare de nepartinire... judecata trebuie sa aiba n vedere obiectul n ntregul sau: ea nu are valoare dect daca este rezultatul unui efort de sinteza a spiritului " (Marcel Granet). "In dialogul dinte cer(vid) si nori(plin), nu plinul antreneaza constituirea formei, ci golul, vidul determina vizualizarea - aparitia aripilor.. 1- La conception du vide a) Le Vide participant du noumnal (p.27) Le Vide est le fondement mme de l'ontologie taoste. Ce qui est avant CielTerre, cest le Non-avoir, le Rien, le Vide. Au point de vue de la terminologie, deux

termes ont trait l'ide du Vide : w / et x / (par la suite, les bouddhistes privilgieront un troisime terme : kng ). Les deux, tant solidaires, sont parfois confondus. Nanmoins, chacun des deux termes peut tre dfini par le contraire qu'il appelle. Ainsi w / , ayant pour corollaire yu Avoir, est gnralement traduit en Occident, par Non-avoir ou Rien ; tandis que x / , ayant pour corollaire sh / Plein , est traduit par Vide . Chez Lao-tzu comme chez Chuang-tzu, si l'Origine de l'Univers est le plus souvent dsign par le w / le Rien , x / est employ lorsqu'il s'agit de qualifier l'tat originel auquel doit tendre tout tre. partir de l'poque Sung, notamment grce qu philosophe Chang Tsai qui consacra l'expression tix Vide suprme, x / est devenu le terme consacr pour dsigner le Vide.

Vidul este ecranul, realitatea suport pe care este proiectat filmul, manifestarea plinul.

Lao Zi (40): LAvoir produit les Dix mille tres, mais lAvoir est produit par le Rien Chuang Zi (Ciel-Terre) A lorigine, il y a le Rien (w / ); le rien na point de nom (). Du Rien est n lUn; lUn na point de forme. b) Le Vide participant du phnomnal

(p.29) Le Vide nest pas seulement ltat suprme vers lequel on doit tendre; conu comme substance lui-mme, il se saisit lintrieur de toutes choses, au cur mme de leur substance et de leur mutation. Le Vide vise la plnitude. Cest lui en effet qui permet toutes choses pleines datteindre leur vraie plnitude. Lao Zi (45) La grande plnitude est comme le vide; alors elle est intarissable (pp.29-30) Dans lordre du rel, le Vide a une reprsentation concrte: la valle. Celle-ci est creuse, et, dirait-on, vide, pourtant elle nourrit et fait pousser les choses; et portant toutes choses en son sein, elle les contient sans jamais se laisser dborder et tarir. [] Limage de la valle est lie celle de leau. Leau comme les souffles, apparemment inconsistante, pntre partout et anime tout. Partout le plein fait le visible de la structure, mais le Vide structure lusage. Lao Zi (78) Rien au monde de plus souple de plus faible que leau. Mais pour attaquer le fort, qui sera jamais comme leau? Le Vide en elle la rend transformante. Lao Zi (11) Trente rayons se rejoignent en un moyeu unique; ce vide dans le char en permet lusage. Dune motte de glaise on faonne un vase; ce vide dans le vase en permet lusage. On mnage portes et fentres pour une pice; ce vide dans la pice en permet lusage. LAvoir fait lavantage, mais le Non-avoir fait lusage. 2- Le vide dans la peinture chinoise (pp. 42-43) C'est dans ce contexte la fois philosophique et esthtique qu'intervient l'lment central de la peinture chinoise ; le Trait de pinceau. Nous allons voir, plus loin, tout le contenu spcifiquement pictural du Trait. Ici, sous langle philosophique, il nous suffit de souligner que le Trait trac, aux yeux du peintre chinois, est rellement le trait dunion entre lhomme et le surnaturel. Car le Trait, par son unit interne et sa capacit de variation, est Un et Multiple. Il incarne le processus par lequel lhomme dessinant rejoint les gestes de la Cration. (Lacte de tracer le Trait correspond celui mme qui tire lUn du Chaos, qui spare le Ciel et la Terre). Le Trait est la fois le Souffle, le Yin-Yang, le Ciel-Terre, les Dix-mille tres, tout en prenant en charge le rythme et les pulsions secrtes de lhomme. (p.47) Le Trait dont nous venons de cerner la ralit ne fonctionne plein que grce au Vide. Sil doit tre anim par les souffles et le rythme, il faut avant tout que le Vide le prcde, le prolonge, et mme le traverse. J. J. L. Duyvendak Tao to king, Le livre de la voie et de la vertu Si indispensables que soient les rais pour une roue, en fin de compte, cest du moyeu creux que tout dpend. Si indispensable que soit largile pour faire la vaisselle, cest lespace vide lintrieur qui en fait la valeur. Si indispensables que soient les matriaux pour faire les fentres et les portes dune maison, cest aprs tout louverture quon a faite qui est la chose la plus importante. Ce qui nest pas est donc ici plus important que ce qui est . Ce passage suggre donc quon a tort dattacher de la valeur seulement ce qui est .

Une roue trente rais parat assez trange. Pourtant on la trouve dans le Tcheou li (Biot, II, p. 488) dans un contexte intressant qui dcrit la voiture rituelle : La forme carre du cadre qui porte la caisse reprsente la terre. La forme circulaire du dais reprsente le ciel. Les roues, avec leur trente rais, reprsentent le soleil et la lune. Les vingt-huit arcs du dais reprsentent les toiles. Le commentaire explique que le soleil et la lune sont en conjonction tous les trente jours. Dans le Ta Tai li (Wilhelm, p. 226), le texte est rpt avec cette diffrence seulement que les trente rais sont une reprsentation de la lune seule. On peut voir dans la traduction de Biot un dessin dune telle voiture. Le Houai-nan-tseu, XVII, p. 13a, parle aussi dune roue trente rais. " Trente rayons convergents, runis au moyeu, forment une roue; Mais c'est son vide centrale qui permet l'utilisation du char. Les vases sont faits d'argile, mais c'est grce leur vide que l'on peut s'en servir. Une maison est perce de portes et de fentres, et c'est leur vide qui la rend habitable. Ainsi, l'tre produit l'utile; mais c'est le Non-tre qui le rend efficace ". Ce qui veut dire que le corps est utile mais que le non tre(letat de vacuit ouvert) en comportement nous rend efficace, ordonne et productif En faite c'est loin d'tre bte, a ressacer nos malheur, a cogiter, a jalouser, a courir aprs la recherche de la richesse, courir aprs l'amour, aprs la meilleurs situation professionnel etc...On s'eparpille et finalement on est efficace dans rien sans compter qu'une fois a la maison avec les amis, la familles, les enfants ou les animaux domestique on est nerveux ou colerique et toujours sur la defensives... Le non tre est un idal mais encore une fois difficile a atteindre..Il faut des anne pour calmer les passions ! Non-existenta Non-actiunea non-cunosterea Le non-tre... le non-agir...le non-savoir... Aceste cuvinte au o semnificatie negativa intr-o cultura ce venereaza efectele: umplerea, belsugul, bogatia, dar ignora cauza, faptul ca plenitudinea este un efect al vidului. Tao Te King nu predica inactiunea, ignoranta si umilinta, cum au inteles primii traducatori si comentatori din Occident. douard Chavannes scrie: Le Tao-te-king prche donc l'inaction, l'ignorance et l'humilit ". Oroarea de vid a Occidentului a fost una deliberata(ascunderea caii de eliberare spirituala si tehnologica a civilizatiei de pe Terra). Cercetarile lui Blaise Pascal (sa ne reamintim ca o unitate de masurare a presiunii ii poarta numele) asupra vidului fizic, au fost oprite de la publicare de catre cler. Astazi cercetarile asupra vidului cuantic confirma conceptia taoista ca vidul este plin pana in buza si poate fi considerat o sursa de energie inepuizabila Il faudrait d'autres mots qui dfinont mieux l'essence de ces concepts. Aller chercher le vide en soi : pas vident dans notre socit qui est proie de lagitation et perd lfficacit. Le conditionnement culturel est un frein sur la Voie du Tao, tout comme les traditions et les croyances. Essayons de laisser de ct nos croyances, au moins le temps de la mditation La nature est transcendante, c'est pourquoi la quintescence de lexistennce est la non-existence,et de l'Etre, c'est le Non Etre. Car en reffusant d'tre pour soi on dcouvre l'tre essentiel qui nous sous-tend. Le non-agir ou wu-wei, au sein de lindividu, a une grande porte et le taosme sattache cultiver lefficacit particulire qui dcoule de labsence dintentions. Lactivit de certains artisans est minutieusement dcrite par Zhuang Zi. Il montre un boucher ou un charron qui ont acquis la plus grande matrise de leur art aprs des annes dapprentissage, mais surtout, ils peuvent oublier les rgles et la matire quils travaillent, conduits par le Tao. Ils laissent les gestes et leur corps oprer seul,

sans intention consciente de la volont. Lart le plus humble permet tous datteindre un absolu. Le confucianisme prfrait restaurer les hirarchies : Mme subalternes, tous les arts et les places sont respectables. Mais trop vouloir y chercher, on sy enferme. Lhonnte homme naura pas de mtier. Entretiens de Confucius 19:4 [17] On rencontre tous les jours des situations qui montrent que le vouloir peut interfrer avec laction du corps et produire des uvres rates. Une part d inconscience est souvent ncessaire pour peindre, crire, sculpter, chanter. Qui veut bien faire narrive au mieux quau mdiocre. Pour un crateur, aspirer au Beau ne conduit souvent qu des uvres qui sentent la sueur et la colle. Voil un des paradoxes humains des plus fertiles dcels par le taosme, et tout lart chinois, ainsi que sa critique, sen ressentent. Le non-savoir est un refus du savoir horizontale(indirecte) pour realiser laccess au Savoir lessentiel ou a une connaisance directe de la ralit, exactement ce dont on a besoin pour Non Etre. Le non-agir(wu-wei), c'est tout simplement respecter la Nature. Voici ce que propose Arnaud Desjardins pour non- agir :"Intrieurement soyez activement passif, extrieurement soyez passivement actif". Pour comprendre le non-agir, le fondamental de la pense taoste, nous pouvons utiliser une analogie parfois associ au non-dsir qui est clairement l'allusion d'Arnaud Desjardins. Imaginons le Monde comme une rivire d'eau vive (ce qu'il est puisque l'Univers est un vaste courant nergtique). Le courant de cette rivire est la vie de l'Univers luimme. L'homme de volont, l'homme de dsir va agir, c'est dire nager dans ce courant pour vivre la vie de son Ego. L'homme sans dsir, sans volont propre et donc sans Ego n'agit pas et se laisse porter par la rivire pour rentrer dans une destine qui le dpasse, celle de la rivire, celle de la vie de l'Univers. Lao Tseu tait tout aussi en opposition (apparente) avec le modernisme de son temps, qu'avec le modernisme actuel. Petite citation d'un crivain Irlandais : George Bernard Shaw: Lhomme raisonnable sadapte au monde; lhomme draisonnable sobstine essayer dadapter le monde lui-mme. Tout progrs dpend donc de lhomme draisonnable. Ce qui n'est pas vident, et qui est sans doute la raison de toutes nos craintes, c'est qu' part par Mort Naturelle, cette rivire n'a jamais noy personne. Mieux, (demandez ceux qui ont vecu NDE), il semblerait que la mort elle-mme ne soit pas une noyade ! Selon le bouddhisme, tout est en essence vacuit (shnyat ou nyat), tant le samsra que le nirvna. Shunyat ne signifie pas vide . C'est un mot trs difficile comprendre et dfinir. La meilleure dfinition est interdpendance , ce qui signifie que toute chose dpend des autres pour exister. Tout est par nature interdpendant et donc vide d'existence propre. Selon la thse de la vacuit, les phnomnes se dfinissent non pas par une "nature propre", une chose en soi qui leur appartiendrait en propre, mais uniquement par l'ensemble des rapports qu'ils ont entre eux. Une espce de Tao en quelque sorte, car c'est exactement comme cel que je peroit le Tao : l'interdpendance du Tout dans le Tout. L'interdpendance du Tout dans le Tout donne un trs vif clairage sur le vide, car nous n'avons d'existence que l'apparence. Pour autant, la volont du Tout est rellement que nous soyons libres. Si nous nous dbattons dans ce monde avec un fort Ego, le Tout n'arrive plus suivre, et sans le vouloir le Tout finit par nous blesser (moralement, ou physiquement : accidents, maladies...). En revanche, si nous ne faisons qu'un avec le Tout, alors la vraie libert nous est offerte, car nous voluons en osmose avec le Tout qui est vraiment vide, et donc o tous les choix offerts par le vide sont permis, sous rserve de respect total de notre environnement [qui est le

Tout sortit du vide (existant) grce un socle Non Existant]. Autrement dit le vide est prt se dcarcasser pour toutes ses cratures, et celles qui admettent son existence, sous la forme de Dieu, de Tao, d'Athisme ou de quoique ce soit d'autre vivent l'Eveil qui reste malheureusement une chose extraordinaire. http://fr.wikipedia.org/wiki/Vacuit%C3%A9 Vidul in poezie Vedeti articolul " Vidul creator " al lui Cassian Maria Spiridon http://www.poezia.3x.ro/TATApr9.html Vidul in viata cotidiana: Armonia Naturii http://www.artadeatrai.ro/arhiva/17/vidul.17.php Plinul i golul fac parte din noi, din lumea noastr, fr s le acordm nici o atenie. Incercai s v urcai ntr-un tramvai plin: nu vei reui, fiind necesar s ateptai un altul cu suficient spaiu disponibil ca s v primeasc. Umplei o can cu lapte. Ai mai putea s-o facei dac ea era deja plin cu ap? Cerei o audien la un om de afaceri foarte ocupat. Dac acesta nu-i creeaza un timp disponibil, adic dac nu va face un loc n programul su, nu v poate primi. Mai putei mnca ceva dac avei stomacul plin? Un om din care a disprut orice urma de interes, de sentiment, se spune c are sufletul gol. Iisus avea sufletul plin de iubire. Omul obinuit l poate umple cu bucurii, tristei, cu sperane nemplinite sau cu ur, cu fericire sau cu credin, cu invidie, gelozie, ncntare sau chiar cu Dumnezeu. Depinde numai de noi s-l ncrcm n viaa asta scurt cu ce dorim, dar mai nti trebuie s scoatem ce e ru sau inutil. E nevoie aadar de o stare interioar de pace i linite, de aspiraie spre perfeciune i armonie. E nevoie de momente de oprire, de autoanaliz, de inducere a unei stri de reculegere, de vid n minte, de momente n care s nu ne mai asalteze problemele cotidiene, pentru a ne putea relua activitatea cu fore noi, i mai ales n direcii mai bune. Pentru a ntrerupe monotonia mecanicist, e nevoie de un concediu la mare sau la munte, e nevoie de somn, se simte nevoia crerii unei bree n scurgerea timpului, a unei pauze, a unui vid odihnitor i creator. Iat de ce trebuie s acordm vidului o mai mare atenie, cci acesta face parte din viaa noastr i, vrem, nu vrem, ne-o influeneaz. La nceput a fost... vidul. Versiunea modern a faimosului big-bang afirm c, dintro fluctuaie cuantic a vidului, s-a nscut Universul. Concepia despre originea lumii ncearc n zilele noastre s reuneasc infinitul mare, macrocosmic - Universul, cu infinitul mic, microcosmosul - teoria cuantic. Dar vidul cuantic originar nu poate fi complet vid, cci nimic nu se poate nate din nimic. Deci ceea ce a nscut materia este un fals vid, un vid plin. Aceast tem se regsete n numeroase mitologii: "Plinul provine din vid, iar vidul continu s acioneze n plin" - Tao-te-king, text esenial al taoismului. Dar cosmologia nu este i o cosmogonie, este o tiin, iar modelul big-bang, n ciuda aparenelor de mit creator, este fondat pe baze observaionale i teoretice solide. Pe de alt parte, introducerea vidului n modelul big-bang-ului este mai recent i nu se poate nc vorbi de o teorie coerent i deplin, ci mai mult de cteva ipoteze fecunde, dar foarte discutate. Dup teoria clasic, Universul a fost creat acum 15 miliarde de ani printr-o explozie iniial numit big-bang. Universul primordial era infinit de cald, mic i dens, dup

care s-a rcit i s-a extins. Particule, fore i radiaii au evoluat pn la lumea de azi, populat de galaxii compuse din atomi. Expansiunea Universului este atestat de numeroase observaii astronomice, n particular de existena "radiaiei cosmologice de fond", care scald ntregul Univers n mod uniform. Singurul vestigiu al zorilor Universale, aceast radiaie fosil a fost emis la cteva secunde dupa big-bang. Cosmologia dispune de o teorie ce se aplic ntregului Univers, formulat de Einstein n 1916, relativitatea general. Ea afirm c fora de gravitatie ce se exercit asupra obiectelor acioneaz i asupra structurii spaiului, care i pierde cadrul rigid i imuabil, devenind maleabil i curb n funcie de materia sau energia pe care le conine. n trecere trebuie subliniat c continuum-ul spaiu-timp al relativitii generale nu este conceput fr coninut, deci nu admite vidul! Cum spunea i Einstein ziaritilor care l rugau s le rezume teoria sa: "nainte se credea c, dac toate lucrurile ar disprea din Univers, timpul i spaiul ar rmne totui. Cu teoria relativitii, timpul i spaiul ar disprea mpreun cu restul." In cosmologie, relativitatea general descrie expansiunea Universului ca o dilatare a cuantumului spaiu-timp. Dar ea se blocheaz de un obstacol insurmontabil: momentul big-bangului. Teoria Universului nu explic i originea sa; timpul zero este mpins n tenebre exterioare, cci corespunde unei "singulariti matematice" de nerezolvat: temperatura i densitatea devin infinite, iar calculele nu mai au sens. Aa a aprut ideea de a umple aceast lacun cu... vid, mai precis, cu vidul cuantic. Importat n cosmologie la nceputul anilor 80, provenind direct din lumea microscopic, vidul s-a dovedit deosebit de fecund. Au aprut numeroase ipoteze. Una din cele mai la mod este cea a vidului ca motor al inflaiei cosmice. Ideea de inflaie cosmic a fost propus pentru a rezolva una din dificultile teoriei big-bangului: nu putea explica formarea galaxiilor. Acestea rezult din grupri de praf cosmic sub efectul gravitaiei. Ele au deci ca origine mici neomogeniti ca nite cocoloae ale gazului originar, care au crescut puin cte puin. Necazul e c, dup modelul big-bangului, neomogenitile originare nu au putut crete suficient de repede pentru a forma galaxiile. Pentru a rezolva aceast enigm, astrofizicianuul american Alan Guth a propus n 1980, conceptul ingenios de "inflaie cosmic". Chiar la nceputul vieii sale (la 10-35 s), Universul a cunoscut o scurt faz de dilatare exponenial, atingnd ntr-o fraciune infinitezimal de timp dimensiuni astronomice, dup care i-a reluat expansiunea cu o vitez mai rezonabil. Doar vidul cuantic are toate calitile pentru a declana o astfel de inflaie. Vidul exercit o presiune negativ proporional cu opusul densitii sale (dup cum rezult din ecuaiile teoriei cuantice). Aceast presiune negativ poate fi interpretat drept o surs de atracie gravitaional negativ, deci expansiune. Iat aadar unul din cele mai n vog scenarii: la nceput, Universul era minuscul i gol - un vid cuantic, structurat, omogen, plin de legi fizice i saturat de energie. Un vid att de plin, nct a fost calificat drept vid fals. Instabil, dotat cu o presiune negativ imens, acest Univers gol a explodat brusc i s-a dilatat vertiginos pn la dimensiuni imense. Astfel, vidul i-a sfrmat unitatea i simetria originar i i-a rspndit aproape ntreaga energie n Univers, sub form de particule elementare. Dup epoca vidului a urmat dominaia materiei i a radiaiei. Din falsul vid iniial i omnipotent nu a rmas dect un vid adevrat, aproape golit de energie.

Prin aceast inflaie, Universul i-a pierdut armonia originar i a devenit multiplu. ntr-o succesiune de ruperi de simetrie, forele s-au difereniat, iar particulele au cptat diverse mase. Amplificarea astronomic a fluctuaiilor vidului explic perfect neomogenitile densitii materiei, care au generat galaxiile. Dar nu trebuie uitat c inflaia nu este dect o teorie cu o baz fragil, pe care unii astrofizicieni o consider naiv, vag i nefundamentat. Cosmologia contemporan ofer vidului roluri chiar mai prestigioase: nu este numai motorul inflaiei, dar devine chiar matricea universal. Unul din cele mai spectaculoase modele aparine rusului Andrei Linde. Universul s-a nscut dintr-o fluctuaie minuscul a vidului primordial. La aceast scar, energia vidului i fluctuaiile sale influeneaz structurile spaiului i timpului. Astfel, o fluctuaie absolut banal a vidului i-a dictat Universului propriul cuantum spaio-temporal, legile sale, fizica sa i modul n care i-a scindat unitatea originar pentru a da natere fortelor i particulelor pe care le cunoatem. Nimic nu ne oprete s ne gndim c alte fluctuatii ar fi putut duce la naterea altor universuri, ca nite globuri izolate, avnd fiecare propriile legi fizice i propriul spaiu-timp! De fapt, acest lucru nu poate fi cunoscut niciodat, cci aceste universuri-globuri, ieite din fluctuaii aleatorii, nu pot comunica ntre ele. Atingem aici limitele tiinei. Vidul cuantic exist n mod obligatoriu n cadrul cuantumului spaiu-timp. Totui, anumii cosmologi radicali merg mai departe, nainte chiar de spaiu i de timp: nici mcar vid, dar un adevrat "nimic". Dar prin efectul tunel, care afirm c orice particul prins n capcan de o energie superioar are o probabilitate nenul de a scpa, acest nimic ar putea genera un Univers embrionar, cu structura sa geometric. O obiecie se ridic n mod automat: de ce ar exista efectul tunel nainte de spaiu, timp i de orice altceva? Aceast lege ce precede orice materie evoc divinitatea. Cosmologia ncepe s ias din cmpul pur tiinific. Dar unde se gsesc aceste limite? ntrebrile metafizice snt inevitabile: Dac vidul cuantic a generat Universul, cine a creat vidul cuantic? Regsim din nou vechea problem a momentului ce precede big-bangul, la care nu se poate rspunde prin intermediul tiinei, care nu dispune de nici un fel de posibiliti pentru a da un rspuns la aceast ntrebare. Limitele fizicii actuale snt fixate n mod clar de teoria cuantic. Tot ceea ce se petrece nainte de 10-43s (timpul lui Plank) este indescriptibil fizic. Cci energia este atunci att de imens, nct fora de gravitaie, de obicei neglijabil la scar mic, devine foarte important. Dincolo de aceast barier a lui Plank, Universul este att de mic i dens i att de plin de energie, nct domeniile cuantic i gravitaional se suprapun. Dar nu exist nici o teorie capabil de a unifica efectele cuantice i gravitaionale. Relativitatea general, care descrie gravitaia i Universul la scar mare, i fizica cuantic, ce guverneaz lumea microscopic, par total incompatibile. n ciuda eforturilor depuse de cteva decenii, fizicienii nu au reuit s le unifice: relativitatea general ignor fluctuaiile, iar fizica cuantic nu cunoate dect un spaiu-timp plat i limitat. Pentru a descrie primele momente ale Universului, o teorie a "gravitaiei cuantice" este indispensabil. S ateptm... Este uimitor cate aspecte prezentate aici au fost intuite nc din secolul trecut de ctre Eminescu n "Scrisoarea I". S ne reamintim cteva versuri de o for neobinuit: "La-nceput, pe cnd fiin nu era, nici nefiin, Pe cnd totul era lips de via i voin, Cnd nu se-ascundea nimica, dei tot era ascuns... Cnd, ptruns de sine nsui, odihnea cel neptruns.

Fu prpastie? Genune? Fu noian ntins de ap? N-a fost lume priceput i nici minte s-o priceap, Cci era un ntuneric ca o mare fr-o raz, Dar nici de vzut nu fuse i nici ochi care s-o vaz". Cunoasterea noastra asupra vidului e infima. Noi ne aplecam asupra materialitatii lumii, si nu acordam importanta imaterialitatii ei. Or, spiritul si constiinta nu tin numai de spatiul material, chiar daca sint legate de el, evoluind in alte dimensiuni. Ele sint totusi pe cit de abstracte, pe atit de vii, insufletind lumea organica si pe cea anorganica. In vechea carte a intelepciunii chineze "Tao Te Ching" se postuleaza: "Ceva este creat misterios/ cu mult inainte de facerea cerului sau a pamintului/ este tacut si nu are forma,/ nu are egal./ Este intotdeauna prezent, miscindu-se fara incetare./ Din el ca dintr-o mama a aparut tot ce traieste./ Nu stiu cum sa-l numesc. Asa ca-i voi spune Tao". Spiritul uman limitat nu-l poate percepe pe Tao decat ca pe o abstractiune. Or, Tao este viu. "Tacutul, Vidul care umple totul".

Nous avons, dans notre dernier article, indiqu divers symboles qui, dans les traditions antiques, re-prsentent le Centre et les ides qui s'y rattachent ; mais il en est d'autres encore, et un des plus remar-quables est peut-tre celui de l'Omphalos, que l'on retrouve galement chez presque tous les peuples, et cela ds les temps les plus reculs (1). Le mot grec omphalos signifie proprement ombilic , mais il dsigne aussi, d'une faon gnrale, tout ce qui est centre, et plus spcialement le moyeu d'une roue. Il y a pareillement, dans d'autres lan-gues, des mots qui runissent ces diffrentes significations ; tels sont, dans les langues celtiques et ger-maniques, les drivs de la racine nab ou nav : en allemand, nabe, moyeu, et nabel, ombilic ; de mme, en anglais, nave et navel, ce dernier mot ayant aussi le sens gnral de centre ou de milieu ; et, en sans-crit, le mot nbhi, dont la racine est la mme, a la fois les deux acceptions (2). D'autre part, en gallois, le mot nav ou naf, qui est videmment identique aux prcdents, a le sens de chef et s'applique mme Dieu ; c'est donc l'ide du Principe central que nous retrouvons ici (3). Il nous semble que, parmi les ides exprimes par ces mots, celle du moyeu a, cet gard, une im-portance toute particulire : le Monde tant symbolis par la roue comme nous l'avons expliqu prc-demment, le moyeu reprsente naturellement le Centre du Monde . Ce moyeu, autour duquel tourne la roue, en est d'ailleurs la pice essentielle et nous pouvons nous rfrer sur ce point la tradition ex-trmeorientale : Trente rais runis, dit Lao-tseu, forment un assemblage de roue ; seuls, ils sont inuti-lisables ; c'est le vide qui les unit, qui fait d'eux une roue dont on peut se servir (Tao-te-king, XI.). On pourrait croire, premire vue, qu'il s'agit dans ce texte de l'espace qui demeure vide entre les rayons ; mais on ne peut dire que cet espace les unit, et, en ralit, c'est du vide central qu'il est question. En effet, le

Ombilicul- simbolul centrului L'omphalos, Symbole du Centre par Ren Gunon juin 1926, pp. 45-46.

vide, dans les doctrines orientales, reprsente l'tat principiel de non-manifestation ou de non-agir ; l' Activit du Ciel , dit-on, est une activit non-agissante (wei wu-wei), et pourtant elle est la su-prme activit, principe de toutes les autres, et sans laquelle rien ne pourrait agir ; c'est donc bien l'quivalent du moteur immobile d'Aristote (5). Revenons l'Omphalos : ce symbole reprsentait essentiellement le Centre du Monde , et cela mme lorsqu'il tait plac en un lieu qui tait simplement le centre d'une rgion dtermine, centre spi-rituel, d'ailleurs, bien plutt que centre gographique, quoique les deux aient pu concider en certains cas. Il faut, pour le comprendre, se rappeler que tout centre spirituel rgulirement constitu tait considr comme l'image d'un Centre suprme, o se conservait intact le dpt de la Tradition primor-diale ; nous avons fait allusion ce fait dans notre tude sur la lgende du Saint Graal (aot-septembre 1925). Le centre d'une certaine rgion tait donc vritablement, pour le peuple qui habitait cette rgion, l'image visible du Centre du Monde , de mme que la tradition propre ce peuple n'tait en principe qu'une adaptation, sous la forme qui convenait le mieux sa mentalit et ses conditions d'existence, de la Tradition primordiale, qui fut toujours, quoi que puissent en penser ceux qui s'arrtent aux appa-rences extrieures, l'unique vraie Religion de l'humanit tout entire. On connat surtout, d'ordinaire, l'Omphalos du temple de Delphes ; ce temple tait bien rellement le centre spirituel de la Grce antique, et, sans insister sur toutes les raisons qui pourraient justifier cette assertion, nous ferons seulement remarquer que c'est l que s'assemblait, deux fois par an, le conseil des Amphictyons, compos des reprsentants de tous les peuples hellniques, et qui formait d'ailleurs le seul lien effectif entre ces peuples, politiquement indpendants les uns des autres. La force de ce lien rsidait prcisment dans son caractre essentiellement religieux et traditionnel, seul principe d'unit possible pour une civilisation constitue sur des bases normales : que l'on songe par exemple ce qu'tait le Chrtient au moyen age, et, moins d'tre aveugl par les prjugs modernes, on pourra comprendre que ce ne sont pas l de vains mots. La reprsentation matrielle de l'Omphalos tait gnralement une pierre sacre, ce qu'on appelle souvent un btyle ; et ce dernier mot est encore des plus remarquables. Il semble, en effet, que ce ne soit pas autre chose que l'hbreu BeithEl, maison de Dieu , le nom mme que Jacob donna au lieu o le Seigneur s'tait manifest lui dans un songe : Et Jacob s'veilla de son sommeil et dit : Sre-ment le Seigneur est en ce lieu, et je ne le savais pas. Et il fut effray et dit : Que ce lieu est redoutable ! c'est la maison de Dieu et la porte du Ciel. Et Jacob se leva tt le matin, et il prit la pierre sur laquelle il avait repos sa tte, la dressa comme un pilier, et versa de l'huile sur son sommet (pour la consacrer). Et il donna ce lieu le nom de Beith-El ; mais le premier nom de cette ville tait Luz (Gense, XXVIII, 1619). Ce nom de Luz a aussi une importance considrable dans la tradition hbraique ; mais nous ne pouvons nous y arrter actuellement, car cela nous entranerait dans une trop longue digres-sion. De mme, nous ne pouvons que rappeler brivement qu'il est dit que Beith-El, maison de Dieu , devint par la suite Beith-Lehem, maison du pain , la ville o naquit le Christ ; la relation symbolique qui existe entre la pierre et le pain serait cependant digne d'attention, mais nous devons nous borner (6). Ce qu'il faut remarquer encore, c'est que le nom de Beith-El ne s'applique pas seule-ment au lieu, mais aussi la pierre elle-mme : Et cette pierre, que j'ai dresse comme un pilier, sera la maison de Dieu (ibid., 22). C'est donc cette pierre qui doit tre proprement l' habitacle divin (mishkan) suivant la dsignation qui sera donne plus tard au Tabernacle ; et, quand on parle du culte des pierres , qui fut commun tant de peuples anciens, il faut bien comprendre que ce culte ne s'adres-sait pas aux pierres, mais la Divinit dont elles taient la rsidence (7).

La pierre reprsentant l'Omphalos pouvait avoir la forme d'un pilier, comme la pierre de Jacob ; il est trs probable que, chez les peuples celtiques, certains menhirs n'taient pas autre chose que des re-prsentations de l'Omphalos. C'est notamment le cas de la pierre d'Ushnagh, en Irlande, dont nous re-parlerons plus loin ; et les oracles taient rendus auprs de ces pierres, comme Delphes, ce qui s'ex-plique aisment, ds lors qu'elles taient considres comme la demeure de la Divinit ; la maison de Dieu , d'ailleurs, s'identifie tout naturellement au Centre du Monde (8). L'Omphalos pouvait aussi tre reprsent par une pierre de forme conique, comme la pierre noire de Cyble, ou ovode. Le cne rappelait la montagne sacre, symbole du Ple ou de l' Axe du Monde , ainsi que nous l'avons dit prcdemment (mars et mai 1926) ; quant la forme ovode, elle se rapporte directement un autre symbole, celui de l' OEuf du Monde , que nous aurons envisager aussi dans la suite de ces tudes. Parfois, et en particulier sur certains omphaloi grecs, la pierre tait en-toure d'un serpent ; on voit aussi ce serpent enroul la base ou au sommet des bornes chaldennes, qui doivent tre considres comme de vritables btyles (9). D'ailleurs, comme nous l'avons dj fait remarquer, le symbole de la pierre est, d'une faon gnrale, en connexion assez troite avec celui du serpent, et il en est de mme de celui de l'oeuf, notamment chez les Celtes et chez les Egyptiens. Un exemple remarquable de figuration de l'Omphalos est le btyle de Kermaria, prs Pont-l'Abb (Finistre), dont la forme gnrale est celle d'un con e irrgulier, arrondi au sommet (10). A la partie in-frieure est une ligne sinueuse, qui parait n'autre autre chose qu'une forme stylise du serpent dont nous venons de parler ; le sommet est entour d'une grecque. Sur une des faces est un swastika (voir notre article de mai 1926) ; et la prsence de ce signe (dont la grecque est d'ailleurs un driv) suffirait confirmer, d'une faon aussi nette que possible, la signification de ce curieux monument. Sur une autre face est encore un symbole qui n'est pas moins intressant : c'est une figure huit rayons, circonscrite par un carr, au lieu de l'tre par un cercle comme la roue ; cette figure est donc tout tait comparable ce qu'est, dans le type six rayons, celle qui occupe l'angle suprieur du pavillon britannique (voir no-vembre 1925, p. 395), et qui doit tre pareillement d'origine celtique. Ce qui est le plus trange, c'est que ce signe du btyle de Kermaria se trouve exactement reproduit, plusieurs exemplaires, dans le graffite du donjon de Chinon, bien connu des lecteurs de Regnabit ; et, dans le mme graffite, on voit encore la figure huit rayons trace sur le bouclier ovale qui tient un personnage agenouill (11). Ce si-gne doit avoir jou un assez grand rle dans le symbolisme des Templiers (12), car il se trouve aussi en d'anciennes commanderies du Temple ; il se voit galement, comme signe hraldique, sur un grand cusson la tte de la statue funraire d'un Templier, du XIIIe sicle, de la commanderie de la Roche-enClou (Vienne), et sur une pierre sculpte, en la commanderie de Maulon, prs Chtillon-sur-Svre (Deux-Svres) (13). Cette dernire figuration est d'ailleurs celle d'une roue proprement dite (14) ; et ce n'est l qu'un exemple, entre beaucoup d'autres, de la continuation des traditions celtiques travers le moyen ge. Nous avons omis de signaler prcdemment, propos de ce symbole, qu'une des significations principales du nombre 8 est celle de justice et d' quilibre , ides qui, comme nous l'avons montr, se rattachent directement celle du Centre (15). Pour ce qui est de l'Omphalos, il faut encore ajouter que, s'il tait reprsent le plus habituellement par une pierre, il a pu l'tre aussi parfois par un tertre, une sorte de tumulus. Ainsi, en Chine, au centre de chaque royaume ou Etat fodal, on levait autrefois un tertre en forme de pyramide quadrangulaire, form de la terre des cinq rgions : les quatre faces correspondaient aux quatre points cardinaux, et le sommet au centre lui-mme (16). Chose singulire, nous allons retrouver ces cinq

rgions en Irlande, o la pierre debout du chef tait, d'une faon semblable, leve au centre de chaque domaine (17). C'est l'Irlande, en effet, qui, parmi les pays celtiques, fournit le plus grand nombre de donnes relati-ves l'Omphalos ; elle tait autrefois divise en cinq royaumes, dont l'un portait le nom de Mide (rest sous la forme anglicise Meath), qui est l'ancien mot celtique medion, milieu , identique au latin medius. Ce royaume de Mide, qui avait t form de portions prleves sur les territoires des quatre au-tres, tait devenu l'apanage propre du roi suprme d'Irlande, auquel les autres rois taient subordonns. A Ushnagh, qui reprsente assez exactement le centre du pays, tait dresse une pierre gigantesque ap-pele nombril de la Terre , et dsigne aussi sous le nom de pierre des portions (ail-na-meeran), parce qu'elle marquait l'endroit o convergeaient les lignes sparatives des cinq royaumes. Il s'y tenait annuellement, le premier mai, une assemble gnrale tout fait comparable la runion annuelle des Druides dans le lieu consacr central (medio-lanon ou medio-nemeton) de la Gaule, au pays des Carnutes. Cette division de l'Irlande en quatre royaumes, plus la rgion centrale qui tait la rsidence du chef suprme, se rattache des traditions extrmement anciennes. En effet, l'Irlande fut, pour cette raison, appele l le des quatre Matres (18) ; mais cette dnomination, de mme d'ailleurs que celle d' le verte (Erin), s'appliquait antrieurement une autre terre beaucoup plus septentrionale, aujourd'hui inconnue, disparue peut-tre (Thul ou Ogygie), et qui fut un des principaux centres spirituels des temps prhistoriques. Le souvenir de cette le des quatre Matres se retrouve jusque dans la tradition chinoise, ce qui semble n'avoir jamais t remarqu ; voici un texte taoste qui en fait foi : L'empereur Yao se donna beaucoup de peine, et s'imagina avoir rgn idalement bien. Aprs qu'il eut visit les quatre Matres, dans la lointaine le de Kou-chee (habite par des hommes transcendants, tchennjen), il reconnut qu'il avait tout gt. L'idal, c'est l'indiffrence (le dtachement) du sur-homme, qui laisse tourner la roue cosmique (19). La dernire phrase de ce passage nous ramne encore au symbole de la roue du Monde : l' indiffrence dont il est question ne doit pas tre entendue au sens ordinaire, mais elle est propre-ment le non-agir ; l' homme transcendant , tant plac au Centre, ne participe plus au mouvement des choses, mais il dirige ce mouvement par sa seule prsence, parce qu'en lui se reflte l' Activit du Ciel (20). On pourrait, si l'on traduisait ceci en termes du langage occidental, le rapporter trs exacte-ment l' habitat spirituel dans le Coeur du Christ (21), la condition, bien entendu, d'envisager cet habitat dans sa pleine ralisation effective, et non pas comme une simple aspiration plus ou moins sen-timentale. Peut-tre certains ne verront-ils, dans quelques-uns des rapprochements que nous avons signals ici, qu'une affaire de simple curiosit ; mais nous tenons dclarer qu'ils ont pour nous une porte beau-coup plus grande, comme tout ce qui permet de retrouver et de runir les vestiges pars de la Tradition primordiale. Ren Gunon. Note: (1) W.-H. Roscher, dans un ouvrage intitul Omphalos, paru en 1913, a rassembl une quantit considrable de docu-ments tablissant ce fait pour les peuples les plus divers ; il prtend que ce symbole est li l'ide que se faisaient ces peu-ples de la forme de la terre, mais c'est l une opinion mal fonde, qui implique une mconnaissance de la signification pro-fonde du symbolisme : l'auteur s'imagine qu'il s'agit de la croyance un centre de la surface terrestre, au sens le plus grossirement littral. - Nous utiliserons dans ce qui suit un certain nombre de renseignements contenus dans une tude de M. J. Loth sur L'Omphalos chez les Celtes, parue dans la Revue des Etudes anciennes, juillet-septembre 1915.

(2) Le mot nave, en mme temps que le moyeu d'une roue, dsigne la nef d'une glise ; mais cette concidence parait n'tre qu'accidentelle, car nave, dans ce dernier cas, doit tre driv du latin navis. (3) Agni, dans le Rig-Vda, est appel nombril de la Terre , ce qui se rattache encore la mme ide ; le swastika est souvent un symbole d'Agni. (5) Dans le symbolisme hindou, l'tre qui est libr du changement est reprsent comme sortant du monde lmen-taire (la sphre sublunaire d'Aristote) par un passage compar au moyeu de la roue d'un chariot, c'est--dire un axe fixe autour duquel s'effectue la mutation laquelle il va chapper dsormais. (6) Et le tentateur, s'approchant, dit Jsus : Si tu es le Fils de Dieu, commande que ces pierres deviennent des pains (St Matthieu, IV, 3 ; cf. St Luc, IV, 3). Ces paroles ont un sens mystrieux, en rapport avec ce que nous indiquons lei : le Christ devait bien accomplir une semblable transformation, mais spirituellement, et non matriellement comme le deman-dait le tentateur ; or l'ordre spirituel est analogue l'ordre matriel, mais en sens inverse, et la marque du dmone est de prendre toutes choses rebours. C'est le Christ lui-mme qui tait le pain vivant descendu du Ciel ; et c'est ce pain qui devait, dans la Nouvelle Alliance, tre substitu la pierre comme maison de Dieu ; et, ajouterons-nous encore, c'est pourquoi les oracles ont cess. (7) Nous ne pouvons nous tendre ici, autant qu'il le faudrait, sur le symbolisme gnral des pierres sacres ; peut-tre aurons-nous l'occasion d'y revenir plus tard. Nous signalerons, sur ce sujet, l'ouvrage trop peu connu de Gougenot des Mousseaux, Dieu et les Dieux, qui contient des renseignements d'un grand intrt. (8) Tout ceci se rattache la question des influences spirituelles (en hbreu berakoth), question trs complexe et qui ne parat pas avoir jamais t traite dans son ensemble. (9) On peut voir plusieurs spcimens de ces bornes au muse du Louvre. (10) M. J. Loth, dans l'tude que nous avons cite plus haut, a donn des photographies de ce btyle, ainsi que de quel-ques autres pierres du mme genre. (11) Ce bouclier rappelle nettement la roue huit rayons, comme celui de la figure allgorique d'Albion, qui a la mme forme, rappelle la roue six rayons, ainsi que nous l'avons dj fait remarquer. (12) La mme figure a d'ailleurs t conserve jusque dans la Maonnerie moderne ; mais on l'y considre seulement comme la clef des chiffres , et on montre qu'il est en effet possible de la dcomposer de manire obtenir tous les chif-fres arabes sous une forme plus ou moins schmatise. (13) L. Charbonneau-Lassay, Le Coeur rayonnant du donjon de Chinon, p. 16. Le texte est accompagn de la reproduc-tion des deux exemples dont il est ici fait mention. (14) Une roue peu prs semblable est figure sur un pav de carrelage du muse des Antiquaires de l'Ouest, Poitiers, datant vraisemblablement du XVe sicle, et dont l'empreinte nous a t communique par M. Charbonneau. (15) On sait aussi quelle tait l'importance de l'Ogdoade pour les Pythagoriciens. D'autre part, nous avons dj indiqu (novembre 1925, p. 396) les significations du nombre 6, qui est, avec le nombre 8, le plus frquent pour les rayons des roues symboliques ; celle de mdiation a aussi un rapport trs troit, et d'ailleurs vident, avec l'ide du Milieu ou du Centre. (16) Le nombre 5 a, dans la tradition chinoise, une importance symbolique toute particulire. - Il va sans dire que le tertre est encore une image de la montagne sacre. (17) Brehon Laws, cites par J. Loth. (18) Le nom de saint Patrice, qu'on ne connat d'ordinaire que sous sa forme latinise, tait originairement Cothraige, qui signifie le serviteur des quatre .

(19) Tchoang-tseu, ch. 1er ; traduction du R. P. L. Wieger, S. J., p. 213. - L'empereur Yao rgnait, dit-on, en l'an 2356 avant l're chrtienne. (20) Il devrait tre peine utile de faire observer que ce non-agir n'a rien de commun avec un quitisme quel-conque. (21) Voir l'article de M. Charbonneau-Lassay sur ce sujet (janvier 1926), et aussi la fin de notre article de mars 1926.

Le Centre du Monde dans les doctrines Extrme-Orientales Ren Gunon Un des symboles les plus frquemment employs par le Taosme, aussi bien que par beaucoup d'au-tres doctrines traditionnelles, est celui de la roue cosmique , dont le mouvement est la figure du changement continuel auquel sont soumises toutes choses manifestes . La figure octagonale des huit koua ou trigrammes de Fo-hi, qui est un des symboles fondamentaux de la tradition extrme-orientale, quivaut certains gards la roue huit rayons, ainsi qu'au lotus huit ptales..La circonfrence tourne au-tour de son centre, qui seul ne participe pas cette rotation, mais demeure fixe et immuable, symbole de l'immutabilit absolue du Principe, dont l'quilibre, tel que l'envisage le Confucianisme, n'est que le reflet dans l'ordre de la manifestation. Ce centre est l'quivalent du moteur immobile d'Aristote ; il dirige toutes choses par son activit non-agissante (wei wou-wei), qui, bien que nonmanifeste, ou plutt parce que non-manifeste, est en ralit la plnitude de l'activit, puisque c'est celle du Principe dont sont drives toutes les activits particulires. C'est ce que Lao-tseu exprime en ces termes : Le Principe est toujours non-agissant, et cependant tout est fait par lui (Tao-te-king, ch. XXXVII.) Le sage parfait, selon la doctrine taoste, est celui qui est parvenu au point central et qui y demeure en union indissoluble avec le Principe, participant de son immutabilit et imitant son activit non-agissante : Celui qui est arriv au maximum du vide, dit Lao-tseu, celui-l sera fix solidement dans le repos... Retourner sa racine (c'est--dire au Principe, la fois origine premire et fin dernire de tous les tres) (1), c'est entrer dans l'tat de repos (Tao-te-king, ch. XVI.). NOTA 1.Le mot Tao, littralement Voie , qui dsigne le Principe (et on se souviendra ici que le Christ a dit : Je suis la Voie ), est reprsent par un caractre idographique qui runit les signes de la tte et des pieds, ce qui quivaut au symbole de l'alpha et de l'omga. Le vide dont il s'agit ici, c'est le dtachement complet l'gard de toutes les choses manifestes, transitoires et contingentes, dtachement par lequel l'tre chappe aux vicissitudes du courant des formes , l'alternance des tats de vie et de mort , de condensation et de dissipation (Aristote, dans un sens semblable, dit gnration et corruption ), passant de la circonfrence de la roue cosmique son centre, qui est dsign lui-mme comme le vide (le nonmanifest) qui unit les rayons et en fait une roue (Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du Centre, juin 1926, pp. 45-46.). La paix dans le vide, dit Lie-tseu, est un tat indfinissable ; on ne la prend ni ne la donne; on arrive s'y tablir (Lie-tseu, ch. 1er. - Nous citons les textes de Lie-tseu et de Tchoang-tseu d'aprs la traduction du R. P. Lon Wieger, S. J.). A celui qui demeure dans le non-manifest, tous les tres se manifestent... Uni au Principe, il est en harmonie, par lui, avec tous les tres. Uni au Principe, il connat tout par les raisons gnrales suprieu-res, et n'use plus, par suite, de ses divers sens, pour connatre en particulier et en dtail. La vraie raison des choses est invisible, insaisissable, indfinissable, indterminable. Seul l'esprit rtabli dans l'tat de

Centrul lumii in doctrinele din Extremul Orient

simplicit parfaite, peut l'atteindre dans la contemplation profonde (Lie-tseu, ch. IV.). On voit ici la diffrence qui spare la connaissance transcendante du sage du savoir ordinaire ou profane ; et la dernire phrase doit tout naturellement rappeler cette parole de l'vangile : Quiconque ne recevra point le Royaume de Dieu comme un enfant, n'y entrera point (Luc, XVIII, 17. - Cf. aussi S' Matthieu, XI, 25, et Luc, X, 21 : Tandis que vous avez cach ces choses aux sa-vants et aux prudents, vous les avez rvles aux simples et aux petits .). Du reste, les allusions cette simplicit , regarde comme caractristique de l' tat primordial , ne sont pas rares dans le Taosme ; et de mme, dans les doctrines hindoues, l'tat d' enfance (en sanscrit blya), entendu au sens spirituel, est considr comme une condition pralable pour l'acquisition de la connaissance par excellence. Plac au centre de la roue cosmique , le sage parfait la meut invisiblement (2), par sa seule prsence, et sans avoir se proccuper d'exercer une action quelconque ; son dtachement absolu le rend matre de toutes choses, parce qu'il ne peut plus tre affect par rien. Il a atteint l'impassibilit par-faite ; la vie et la mort lui tant galement indiffrentes, l'effondrement de l'univers ne lui causerait au-cune motion. A force de scruter, il est arriv la vrit immuable, la connaissance du Principe univer-sel unique. Il laisse voluer les tres selon leurs destines, et se tient, lui, au centre immobile de toutes les destines (Suivant le commentaire traditionnel de Tcheng-tseu sur le Yi-king, le mot destine dsigne la vritable raison d'tre des choses ; le centre de toutes les destines c'est donc le Principe en tant que tous les tres ont en lui leur raison suffisante.) Le signe extrieur de cet tat intrieur, c'est l'imperturbabilit ; non pas celle du brave qui fonce seul, pour l'amour de la gloire, sur une arme range en bataille ; mais celle de l'esprit qui, suprieur au ciel, la terre, tous les tres (Le Principe ou le Centre, en effet, est avant toute distinction, y compris celle du ciel et de la terre, qui reprsente la premire dualit)habite dans un corps auquel il ne tient pas, ne fait aucun cas des images que ses sens lui fournissent, connat tout par connaissance globale dans son unit immobile. Cet esprit-l, absolument indpendant, est matre des hommes ; s'il lui plaisait de les convo-quer en masse, au jour fix tous accourraient ; mais il ne veut pas se faire servir (Tchoang-tseu, ch. V.). L'indpendance de celui qui, dgag de toutes les choses contingentes, est parvenu la connaissance de la vrit im-muable, est galement affirme dans l'vangile : Vous connatrez la vrit, et la vrit vous rendra li-bres (St Jean, VIII, 32.) ; et l'on pourrait aussi, d'autre part, faire un rapprochement entre ce qui prcde et cette autre parole vanglique : Cherchez d'abord le Royaume de Dieu et sa justice, et tout le reste vous sera donn par surcroit (3). Au point central, toutes les distinctions inhrentes aux points de vue extrieurs sont dpasses ; tou-tes les oppositions ont disparu et sont rsolues dans un parfait quilibre. Dans l'tat primordial, ces oppositions n'existaient pas. Toutes sont drives de la diversification des tres (inhrente la manifes-tation et contingente comme elle), et de leurs contacts causs par la giration universelle. Elles cesseraient, si la diversit et le mouvement cessaient. Elles cessent d'emble d'affecter l'tre qui a rduit son moi distinct et son mouvement particulier presque rien (4). Cet tre n'entre plus en conflit avec aucun tre, parce qu'il est tabli dans l'infini, effac dans l'indfini. Il est parvenu et se tient au point de dpart des transformations, point neutre o il n'y a pas de conflits. Par concentration de sa nature, par alimen-tation de son esprit vital, par rassemblement de toutes ses puissances, il s'est uni au principe de toutes les genses. Sa nature tant entire, son esprit vital tant intact , aucun tre ne saurait l'entamer (Tchoang-tseu, ch. XIX. - La dernire phrase se rapporte encore aux conditions de l' tat primordial : c'est l'immortalit de l'homme avant la chute, recouvre par celui qui, revenu au Centre du Monde , s'alimente l' Arbre de Vie .). Le point neutre o tous les contrastes et toutes les antinomies se rsolvent dans l'unit premire, c'est le lieu

central que certaines coles d'sotrisme musulman appellent station divine (maqmut-ilahi), et qu'elles reprsentent comme l'intersection des branches de la croix, suivant un symbolisme auquel nous avons dj fait quelques allusions (5). Ce point central et primordial est galement identique au Saint Palais ou Palais intrieur de la Kabbale hbraque, qui est au centre des six directions de l'espace, lesquelles, d'ailleurs, forment aussi une croix trois dimensions (6). En lui-mme, ce point n'est pas situ, car il est absolument indpen-dant de l'espace, qui n'est que le rsultat de son expansion ou de son dveloppement indfini en tous sens, et qui, par consquent, procde entirement de lui : Transportons-nous en esprit, en dehors de ce monde des dimensions et des localisations, et il n'y aura plus lieu de vouloir situer le Principe (Tchoang-tseu, ch. XXII.). Mais, l'espace tant ralis, le point primordial, tout en demeurant toujours essentiellement non-localis , se fait le centre de cet espace (c'est--dire, en transposant ce symbolisme, le centre de toute la manifestation universelle) ; c'est de lui que partent les six directions (qui, s'opposant deux deux, re-prsentent tous les contraires), et c'est aussi lui qu'elles reviennent, par le mouvement alternatif d'ex-pansion et de concentration qui constitue les deux phases complmentaires de toute manifestation (7). C'est la seconde de ces phases, le mouvement de retour vers l'origine, qui marque la voie suivie par le sage pour parvenir l'union avec le Principe : la concentration de sa nature , le rassemblement de toutes ses puissances , dans le texte que nous citions tout l'heure, l'indiquent aussi nettement que possible ; et la simplicit , dont il a dj t question, correspond l'unit sans dimensions du point primordial. L'homme absolument simple flchit par cette simplicit tous les tres, si bien que rien ne s'oppose lui dans les six rgions de l'espace, que rien ne lui est hostile, que le feu et l'eau ne le blessent pas (Lie-tseu, ch. II.). En effet, il se tient au centre, dont les six directions sont issues par rayonnement, et o elles viennent, dans le mouvement de retour, se neutraliser deux deux, de sorte que, en ce point unique, leur triple opposition cesse entirement, et que rien de ce qui en rsulte ou s'y localise ne peut atteindre l'tre qui demeure dans l'unit immuable. Celui-ci ne s'opposant rien, rien non plus ne sau-rait s'opposer lui, car l'opposition est ncessairement une relation rciproque, qui exige deux termes en prsence, et qui, par consquent, est incompatible avec l'unit principielle ; et l'hostilit, qui n'est qu'une consquence ou une manifestation extrieure de l'opposition, ne peut exister l'gard d'un tre qui est en dehors et au del de toute opposition. Le feu et l'eau, qui sont le type des contraires dans le monde lmentaire , ne peuvent le blesser, car, vrai dire, ils n'existent mme plus pour lui en tant que contraires, tant rentrs, en s'quilibrant et se neutralisant l'un l'autre par la runion de leurs quali-ts complmentaires, dans l'indiffrenciation de l'ther primordial. . Pour celui qui se tient au centre, tout est unifi, car il voit toutes choses dans l'unit du Principe ; tous les points de vue particuliers (ou, si l'on veut, particularistes ) et analytiques, qui ne sont fonds que sur des distinctions contingentes, et dont naissent toutes les divergences des opinions individuelles, ont disparu pour lui, rsorbs dans la synthse totale de la connaissance transcendante, adquate la vrit une et immuable. Son point de vue lui, c'est un point d'o ceci et cela, oui et non, paraissent encore non-distingus. Ce point est le pivot de la norme ; c'est le centre immobile d'une circonfrence sur le contour de laquelle roulent toutes les contingences, les distinctions et les individualits ; d'o l'on ne voit qu'un infini, qui n'est ni ceci ni cela, ni oui ni non. Tout voir dans l'unit primordiale non encore diffrencie ; ou d'une distance telle que tout se fond en un, voil la vraie intelligence (Tchoang-tseu, ch. II.). Le pivot de la norme , c'est ce que presque toutes les traditions appellent le Ple , (24) c'est--dire le point fixe autour duquel s'accomplissent les rvolutions du monde, selon la norme ou la loi qui rgit toute manifestation, et qui n'est elle-mme que l'manation directe du centre, l'expression de la Volont du Ciel dans l'ordre cosmique (25).

On remarquera qu'il y a, formule d'une faon particulirement explicite dans le dernier texte que nous venons de citer, une image beaucoup plus juste que celle dont s'est servi Pascal lorsqu'il a parl d' une sphre dont le centre est partout et la circonfrence nulle part . A premire vue, on pourrait presque croire que les deux images sont comparables, sinon identiques ; mais, en ralit, elles sont exactement inverses l'une de l'autre ; Pascal, en effet, s'est ici laiss entraner par son imagination de gomtre, qui l'a amen renverser les vritables rapports, tels qu'on doit les envisager au point de vue mtaphysique. C'est le centre qui n'est proprement nulle part, puisque, comme nous le disions plus haut, il est non-localis ; il ne peut tre trouv en aucun lieu de la manifestation, tant absolument transcendant par rapport celle-ci, tout en tant intrieur toutes choses. Il est au del de tout ce qui peut tre atteint par les sens et par les facults qui procdent de l'ordre sensible : Le Principe ne peut tre atteint ni par la vue ni par l'oue... Le Principe ne peut pas tre entendu ; ce qui s'entend, ce n'est pas lui. Le Principe ne peut pas tre vu ; ce qui se voit, ce n'est pas lui. Le Principe ne peut pas tre nonc ; ce qui s'nonce, ce n'est pas lui... Le Principe, ne pouvant pas tre imagin, ne peut pas non plus tre dcrit (26). Tout ce qui peut tre vu, entendu, imagin, nonc ou dcrit, appartient ncessairement la mani-festation ; c'est donc, en ralit, la circonfrence qui est partout, puisque tous les lieux de l'espace, ou, plus gnralement, toutes les choses manifestes (l'espace n'tant ici qu'un symbole de la manifestation universelle), toutes les contingences, les distinctions et les individualits, ne sont que des lments du courant des formes , des points de la circonfrence de la roue cosmique . Nous nous sommes born reproduire et expliquer quelques textes choisis parmi beaucoup d'au-tres du mme genre, et emprunts surtout aux grands commentateurs taostes du IVe sicle avant notre re, Lie-tseu et Tchoang-tseu. L'orientaliste G. Pauthier, qui, sans avoir pntr jusqu'au sens profond des doctrines traditionnelles, avait du moins entrevu plus de choses que beaucoup de ceux qui sont ve-nus aprs lui, appelait le Taosme un Christianisme primitif ; ce n'tait pas sans raison, et les consi-drations que nous avons exposes aideront peut-tre le comprendre. On pourra, notamment, recon-natre qu'il existe une concordance des plus frappantes entre l'ide du sage qui, se tenant au Centre du Monde , uni au Principe, y demeure dans la paix, soustrait toutes les vicissitudes du monde extrieur, et l'ide de l' habitat spirituel dans le Coeur du Christ, dont il a dj t parl ici diverses re-prises (27). C'est l encore une preuve de l'harmonie des traditions antiques avec le Christianisme, har-monie qui, pour nous, trouve prcisment sa source et son explication au Centre du Monde , nous voulons dire au Paradis terrestre : comme les quatre fleuves sont issus de la fontaine unique qui est au pied de l' Arbre de Vie , ainsi tous les grands courants traditionnels sont drivs de la Rvlation primitive. REN GUNON. Note (2)C'est la mme ide qui est exprime d'autre part, dans la tradition hindoue, par le terme Chakravarti, littralement celui qui fait tourner la roue . Voir aussi, ce sujet, ce que nous avons dit prcdemment sur le swastika comme signe du Ple (L'ide du Centre dans les traditions antiques, mai 1926, pp. 482-485). (3) St Matthieu, VI, 33 ; St Luc, XII, 31. - II faut se souvenir ici du rapport troit qui existe entre l'ide de justice et celles d'quilibre et d'harmonie (voir L'ide du Centre dans les traditions antiques, mai 1926, p. 481). (4) Cette rduction du moi distinct est la mme chose que le vide dont il a t question plus haut ; il est d'ailleurs manifeste, d'aprs le symbolisme de la roue, que le mouvement d'un tre est d'autant plus rduit que cet tre est plus rapproch du centre.

(5) L'ide du Centre dans 1es traditions antiques, mai 1926, p. 481 ; Coeur et Cerveau, janvier 1927, p. 157. (6) Voir Le Coeur du Monde dans la Kabbale hbraque, juillet-aot 1926. (7) Voir encore L'ide du Centre dans les traditions antiques, mai 1926, p.485. (24) La Grande Unit (Ta-i) est reprsente comme rsidant dans l'toile polaire, qui est appele Tien-ki, c'est--dire littralement faite du ciel . (25) La Rectitude (Te), dont le nom voque l'ide de l' Axe du Monde , est, dans la doctrine de Lao-tseu, ce qu'on pourrait appeler une spcification de la Voie (Tao) par rapport un tre ou un tat d'existence dtermin : c'est la direction que cet tre doit suivre pour que son existence soit selon la Voie , ou, en d'autres termes, en conformit avec le Principe (direction prise dans le sens ascendent tandis que, dans le sens descendant, cette mme direction est celle de l' Activit du Ciel ). - Ceci peut tre rapproch de ce que nous avons indiqu prcdemment au sujet de la signification symbolique de l'orientation rituelle (L'ide du Centre dans les traditions antiques, mai 1926, p. 485). (26) Tchoang-tseu, ch. XXII. - Voir le post-scriptum de notre article de mars 1927, pp. 350-351. (27) A propos de cette question, nous avons encore relev dernirement une rfrence intressante : dans les Rvlations de l'Amour divin Julienne de Norwich, recluse du XIVe sicle, dont une traduction franaise vient d'tre publie par Dom G. Meunier, la dixime rvlation montre toute la portion du genre humain qui sera sauve, place dans le divin Coeur perc par la lance .

Osho: Despre utilitatea Non Fiintei/On The Utility of Not Being

Talks on chapter 11 from Lao Tzus Tao Te Ching in chapter 7 from The Three Treasures, Vol. 1 (reprinted as Absolute Tao); Talks on Fragments from Lao Tzus Tao Te Ching given from 11/06/75 am to 20/06/75 am Chapter 7- On The Utility of Not Being(17 June 1975 am in Buddha Hall) Thirty spokes unite around the nave; From their not-being (loss of their individuality) Arises the utility of the wheel. Mold clay into a vessel; From its not-being (in the vessels hollow) Arises the utility of the vessel. Cut out doors and windows in the house (wall), From their not-being (empty space) Arises the utility of the house. Therefore by the existence of things we profit. And by the non-existence of things we are served. The deepest core of being is non-being. The foundation of isness is nothingness. And when I say nothingness I dont mean nothingness I only mean no-thingness. Form exists on the base of the formless. The form comes out of the formless just as waves come out of the sea, and then the form drops, dissolves into the formless again. The name arises out of the nameless, falls back, returns to the original source, becomes nameless again. Life arises out of death and moves to death again. The very basic thing to remember is that these opposites are not opposites, they are complementary. Death is not

against life, nonexistence is not against existence, non-being is not against being. They are two polarities of the same phenomenon, which transcends all understanding. Sometimes it expresses itself as being and sometimes as non-being, but it is the same that expresses in both. This has to be understood as deeply as possible because your whole sadhana, the whole effort towards ultimate understanding, will depend on it. Unless you are ready to become non-being you will never become a real authentic being. It looks like a paradox. Jesus says to his disciples: Unless you lose yourself you will not gain yourself. If you cling to yourself you will be destroyed, if you dont cling you will be saved. He is saying that if you move into non-being, only then is the being saved. In India there exists a very old and very beautiful parable in the Upanishads. A great sage, Uddalaka, was asked by his son, Svetketu, Father, who am I? What is it that exists in me? I try and try, I meditate and meditate, but I cannot find it. Svetketu was a small child but he raised a very very difficult question. Had somebody else asked the question, Uddalaka could have answered easily, but how to help a child to understand? And he was asking the greatest problem that exists. Uddalaka had to create a device. He said, You go there, yonder, where you see the nigrot tree and you bring a fruit from it. The child ran; he brought a small fruit from the nigrot tree. The father said, Now you cut it. What do you see inside it? The child said, Millions of small seeds. The father said, Now you choose one seed and cut that seed. Now what do you see in it? The child said, Nothingness. The father said, Out of that nothingness arises this big tree. In the seed just at the center exists nothingness. You cut it there is nothing, and out of that nothingness arises the being of this big tree. And the same is true with you, Svetketu. And one of the greatest sayings ever uttered by any human being was born: Tat-Twam-Asi, Svetketu That art thou, thou art that, Svetketu. You are also that nothingness which exists just at the heart of the seed. Unless you find this nonbeing within you, you will not attain to authentic truth. Then you can move in theories, then you can philosophize, but you will not realize. The boy meditated on his nothingness and he became very silent. He contemplated, he enjoyed this nothingness, he felt it very deeply. But then again a question arose. After a few days he came to the father again, and he said: I can feel, but things are still not very clear, they are vague, as if a mist surrounds everything. I can see that out of nothingness everything is born, but how does nothingness mix with thingness? How does isness mix with nothingness? How does being mix with non-being? They are paradoxical. The father was again in difficulty whenever children raise questions it is very difficult to answer them. Almost ninety-nine per cent of the answers that grownups give to children are false just face-saving devices. You deceive. But Uddalaka didnt want to deceive this child. And his curiosity was not only a curiosity, it was deep inquiry. He was really concerned. His body may have been that of a child but his soul was ancient. He must have struggled in the past, tried hard to penetrate into the mystery. He was not just

curious he was authentically concerned. It was not just a vagrant question in the mind, it was very deep-rooted. The father said, You go and bring a cup of water. The boy fetched a cup of water. Then the father said, Now you go and bring a little sugar. He brought the sugar, and the father said, Mix them both. The sugar dissolved into the water, and the father said, Now, can you separate the sugar from the water? The boy said, Now it is impossible. I cannot even see where the sugar has gone. The father said, You try. The boy looked into it but he couldnt see any sugar; it had dissolved, it had become water. Then the father said, You taste it. The boy tasted, it was sweet. And the father said, Look, just like this. You may not be able to decide what is being and what is nonbeing; they are melting into each other just like water and sugar. You can taste and you can know that this water contains sugar. You may not be able to separate them right now in fact nobody can ever separate them because they are not separate. Water and sugar can be separated that was just a device to make the child understand but nonbeing and being cannot be separated, life and death cannot be separated. It is impossible. They are not separate, how can you separate them? They always exist together. In fact to say that they exist together is not to say it rightly, because the very word together carries the concept of twoness. They are not two, they are one. They only appear two. From where have you come? Have you ever pondered over this very basic problem? from where have you come? Nothingness. Where are you moving, where are you going? Nothingness. From nothingness to nothingness... and just in between two nothingnesses arises being. The river of being flows between two banks of nothingnesses. Being is beautiful, but non-being is also beautiful. Life is good, but death is also good because life cannot exist without death. Ordinarily you think that death is against life, that it destroys. No, you are wrong. Without death life cannot exist for a single moment. It supports it. It is the very base. Because you can die, thats why you can live. Life and death are not two things but two wings two wings of the same phenomenon. Science has always thought that religion talks in paradoxes, is irrational, illogical. But just within the past few years in science, particularly in physics, a phenomenon has arisen which can be very helpful to understand this meeting of being and non-being. The phenomenon is called the black hole. Science has come somehow to feel that in space there exist a few spaces which are holes, black holes nonbeings. In the beginning it was difficult to conceive of it but now, by and by the concept is becoming clearer and clearer because science also feels that everything exists with its opposite. How can existence exist without nonexistence? Life exists with death, love exists with hate, compassion with anger how can existence just exist without nonexistence being there, somehow involved in it? It has to be there. They searched, and now a man has got a Nobel prize for the discovery of the black holes. The black holes are nonexistential holes in space where nothing exists, not even space. And they are very dangerous phenomena because if something goes into a black hole it simply disappears, because the black hole turns everything into nonexistence.

The discovery of the black hole has solved many mysteries. Just a few years ago it happened in America: an airplane belonging to the army was flying in the sky. There was communication with the plane, then suddenly the communication stopped. Another plane was sent to search for the first plane: what had happened? Exactly after the same time gap, after half an hour, the second plane went out of communication. Now it was dangerous. So three more planes were sent together in the same direction to find the last two. Exactly after half an hour those three planes were also lost, communication was broken. And never has anything been heard about those five planes, what happened to them. They have left not a single trace behind. If they had fallen then they would have been found. They could not go on flying forever and ever... what happened? Now it is suspected that they suddenly came across a black hole; they simply entered into the black hole and disappeared. A black hole means the power of nonexistence, the power of non-being. If you are caught in it, everything simply disappears, not a trace is left behind, because matter becomes unmatter you un-materialize. You have heard the word materialization; you have heard about miracles, that there have been people who can materialize things out of nothing. But you have not heard the word unmaterialization, that things can simply go into un-matter, simply disappear. It has happened many times. Once a ship carrying seven hundred people simply disappeared such a big ship! When it passed the last port everything was okay; it never reached the next port. And the distance was not very far, it was very short. If the ship had sunk, with seven hundred people on board someone must have survived. And if nobody survived, then the skeleton of the ship would have been found. But nothing has been found ever. It simply disappeared. It must have come across a floating black hole. That is happening every day, but when things happen every day you become oblivious of them. Suddenly a man dies. What has happened? He has entered the black hole. Just a minute before he was okay breathing, talking, alive, conscious and just a second afterwards nothing is left, just a deteriorating body. What has happened? Something has gone into nonexistence. Death is the black hole. Scientists say that stars are also born and die. They live millions of years, but that is not the question. They are born from where do they come? Right now many stars are being born. Just as many children are being born in maternity wards, many stars are being born. They are coming out of nothingness. No matter existed before; it was a vast space, then suddenly a nebula comes into being smoke arises out of nothingness. The smoke starts gathering, condensing, starts becoming more and more solid. It takes millions of years. Just as it takes nine months for a child to be born, it takes millions of years for nothingness to become condensed and become a star. Then for millions of years the star remains alive, then

it dies. Then again it disperses by and by, becomes less and less solid, becomes vapor, smoke. For millions of years it remains on its deathbed and then one day the star has disappeared. The place where the star once was now will be a black hole; it has become non-existential. Now, if you come across this black hole you will be simply absorbed. When the black hole absorbs a whole star... such a vast phenomenon! Our sun is a mediocre star. It is sixty thousand times bigger than the earth. If our sun sixty thousand times bigger than the earth dies... and it will die one day. Scientists say that it seems nearabout four thousand years more it can be alive. Because it is already old, ill, has to be hospitalized but there exists no hospital for stars. It is dying. Four thousand years it will take, then one day it will be no more. First the light will disappear, then the matter will disappear, and then it will become a black hole. The space where once the sun was and now is no more will be a tremendous whirlpool of nothingness. If the earth is caught into it finished. In a single moment it will crush you nothingness to nothingness. And there are bigger stars, our star is a mediocre one. Millions of big suns exist in existence, many of them have died already. In space travel to go to the moon is nothing but once we get out of the solar system, then there will be trouble, because then your spaceship can come across any hole and you cannot know beforehand. Your ship can be simply absorbed and nothing will be heard of it ever again. These black holes are the other part of existence: they are nonexistence. And it has to be so, because existence has to be balanced by nonexistence. Lao Tzu believes in nonexistence tremendously. He is the first to bring the utility of nonexistence to its ultimate glory. Of course he didnt know about black holes, otherwise he would have talked about them. He was a simple man, living in a village, living the simple life of a peasant raw, simple, not very cultivated and civilized. He was against civilization, he was for nature. He has only simple similes: the wheel. He says the nave of the wheel, the hub of the wheel is empty, but the whole wheel depends on it. It is called the nave of the wheel why? Because it is just like the nave that exists in man. Just near your navel, the Japanese say there exists a point called hara. The hara is the black hole in your body. Japan has discovered, following Lao Tzus idea, that somewhere in the body death must have a home. Death doesnt come from the outside, it is not an accident as people think. People say death is coming. No, death is not coming, death is growing within you; it is not that somewhere on lifes path you meet death suddenly. If it were so, then methods could have been devised to avoid death, to deceive it, or not to go to that point where death waits for you, to bypass it or to send somebody else instead of you. There would be such a possibility if death were an outward phenomenon, happening to you from the outside. But death is carried within you like a seed. It comes into existence when you come into existence, in fact it existed even before you. You have come out of it. Death must have somewhere a point within your body. So the Japanese searched the body to find out where the black hole exists. It is just below the navel. Two inches below the navel exists the point of death. It is a very subtle point. You must have

heard the word harakiri; the word comes from hara. hara means the black hole inside the body, and harakiri means suicide, to use that black hole. The Japanese have become very efficient in killing themselves; nobody can kill themselves as easily as the Japanese, because they have found the exact point of death. With a small knife, they simply penetrate the hara; not even a single drop of blood comes out. The suicide is bloodless, and no pain at all is felt, no suffering life just disappears. They have touched directly the black hole in the body, the point of death. If you cut your throat you will die, but there will be much suffering because from the throat to the hara there is much distance; that distance death will have to travel. So if somebodys head is cut off, the body remains alive for a few minutes; it goes on trembling and throbbing because you have not penetrated the hara directly. The Japanese can kill themselves so easily and so silently that when you see a man who has done harakiri, who has committed suicide, you will not see any sign of death on his face; his face will look as alive as ever. He has simply disappeared into the black hole with no struggle. That hara in the body is non-being. It is absence, it is a nothingness. And the whole of Taoist practice is to be alert to the hara. They have created a different type of breathing for it; they call it belly-breathing. You cannot find a more silent man than a Taoist who has been doing belly-breathing and has become attuned to it. You breathe from the chest. All over the world chest breathing, which is a shallow breathing, exists. Maybe it is because of the fear of death that you dont breathe from the belly, because when you breathe from the belly the breath goes deep down to the hara. Then you touch death. Afraid of death, you practice shallow breathing. Remember, whenever you are afraid your breathing will become shallow. Whenever fear takes you you will not be able to breathe deeply immediately the breathing becomes shallow. Every fear is basically a fear of death; you may not be consciously aware of it, but your body knows where death is: dont go that way. Your body is wise, wiser than your mind has to be, because mind is a very new comer. Body has existed longer than mind, has passed through millions of lives, mindless lives, and has accumulated much wisdom. Whenever you are afraid you stop breathing or you breathe very shallow, afraid to come nearer to death. Deep breathing absorbs death into life, deep breathing creates a bridge between life and death; the fear disappears. If you can breathe deep down through the belly, then fear will disappear completely. Thats why the Japanese can commit suicide more easily than anybody else in the world. It looks like a game. They can commit suicide for such simple things that nobody can understand what the need was, because they know life and death are not separate, they are one. Death is also life the other aspect of the same coin. It is rest. If you breathe deeply you will feel rest flowing all over your body a relaxation, a non-tense state of affairs. Have you ever watched a small child breathing? He breathes from the belly. You can watch and you will see. Thats how Lao Tzu wanted everybody to breathe. That is the Taoist yoga: just like a child, the belly goes up and down and the chest remains absolutely unaffected, as if the chest has nothing to do with breathing and it has nothing to do with breathing. But there are many problems: the fear of death you cannot breathe deeply, the hara is there.

And, just near the hara is the life-point, which you call the sex center that too is a fear. If you breathe deeply then sex arises. So people who have become afraid of sex cannot breathe deeply. If you breathe deeply immediately you will feel that suppressed sex has become again alive, it starts flowing into your veins and into your blood. And of course it is as it should be: the center of life should be just near the center of death. hara, the center of death, and sex, the center of life are just so near, so close that they almost touch each other two aspects of the same coin. Thats why in sex also people are afraid, because death starts throbbing with sex. A real sexual experience is also an experience of death: you die. Thats why people are so afraid of sex, so afraid of women; I have not come across many people who are not afraid of women. Fear... woman has given you birth, she must be carrying your death also. Look at the Hindus conception of Kali, Mother Kali. She is both life and death, the giver and taker. A beautiful woman, but black, black like death; a beautiful woman, but very dangerous so dangerous that she is dancing on the body of her own husband, almost killing him. Shiva is lying there and she is dancing on his body almost crushing him. And she wears a garland of skulls, and in one of her hands she has a cut head, freshly cut with blood dripping from it. In the West they cannot understand why a mother should be so dangerous, why a beautiful woman should be depicted in such a dangerous and terrible and horrible way. Hindus know better. They have penetrated the mystery of life better than anybody else. They know that sex and death are so close, so close that they are almost one. And when the sex center starts throbbing and spreading its waves over your body, the death center also starts throbbing. Thats why orgasm has become just a word. You dont achieve orgasm in sex you cannot. Unless you accept death you cannot achieve orgasm, because orgasm means losing all control, orgasm means losing all mind, orgasm means the whole body throbs in ecstasy, every fiber and every cell of It. The whole body celebrates in an unknown bliss and the mind is no more the controller and the manipulator. Man can achieve only a local orgasm which is nothing but ejaculation, not an orgasm at all. Because if orgasm takes over then you are no more there you are possessed by life and death both. And fear takes over. For thousands of years women have not achieved orgasm. Even now in India, I dont see that even two per cent of women achieve orgasm. Only in the past few years has man become aware that women can also achieve orgasm it has been a suppressed thing, because if the woman achieves orgasm she will go so mad that she will become Kali. She will be so mad with ecstasy that she may start dancing on your chest and she will be no more in herself. She will be something else a natural force, a whirlwind, a storm. She will laugh and cry and nobody knows what will happen; the whole neighborhood will know that a woman has achieved orgasm. And sex is such a private affair we have made it such a hidden and secretive thing, in darkness. The partners dont even see each other, and the woman has been trained to remain absolutely passive, non-moving, because of the fear. Because once she knows the beauty of going completely mad, then she will be uncontrollable. It will be impossible for any man to satisfy any woman, because a woman can achieve multiple orgasms and a man can achieve only one. A woman can achieve within minutes at least six orgasms

 six to sixty. It will be impossible for any man to satisfy a woman, and she will go so mad because she is so natural it is better to suppress her. Sex has been suppressed as part of death. Only two things have been suppressed in the world, sex and death. And this has been my observation: that whenever a culture suppresses sex it does not suppress death so much, because there is no need the suppression of sex alone will do. Whenever a culture suppresses death it does not bother to suppress sex, there is no need the suppression of death alone will do. If you suppress one both are suppressed, because both are together and both have to be freed. Then you live tremendously, but you always live on the verge of death. You become a being, but you are always looking into the non-being. And that is the beauty of it, and the horror also. In fact, all natural, beautiful things are also terrible. God is not only beautiful, God is also terrible. He is not only a mystery, he is not only mysterium, he is also tremendum; he is not only life, he is also death. And once you suppress your own being or your nonbeing you drop the bridges; then you cannot reach the existence. Be like the existence, only then the bridge is there; then you are connected and joined with it. In the West, after Freud, they have allowed sex a little freedom, but now they have become more suppressive of death. In the West nobody talks about death as if it doesnt happen. Even professionals exist who work on the dead body so that it appears alive painted, colored. A woman dies; her face is painted, lipstick is used, beautiful clothes, a beautiful coffin, and she is carried as if she has gone into deep sleep, not death. This is the fear of death: you dont want to look into the face of it. Cemeteries are built outside of the town and you put beautiful marble stones on them; you decorate them. You decorate death so that you can avoid it, so that there is no need to encounter it and death is the very source of Life. Use life, use death also: that is the message. Use being, use non-being also. And dont be afraid of anything because nothing that is yours can be taken away; nothing that you have can be taken away. And that which you dont have, you dont have; it has already been taken away, you cannot carry it for long and if you carry it you simply carry a burden. Try to understand Lao Tzus sayings. On the utility of not-being he says: Thirty spokes unite around the nave; From their not-being (loss of their individuality) Arises the utility of the wheel. A wheel moves because in the nave, in the center, there is emptiness. If there is no emptiness in the center the wheel cannot move. It moves on emptiness. Mold clay into a vessel; From its not-being (in the vessels hollow) Arises the utility of the vessel. Cut out doors and windows in the house (wall); From their not-being (empty space) Arises the utility of the house. Therefore by the existence of things we profit. And by the nonexistence of things we are served.

This is how one can become total and whole, and to be whole is holy for Lao Tzu. There is no other holiness. It is not a cultivation of religious ritual, and it is not even a cultivation of morality. It has nothing to do with character. Holiness means a life that is whole, a life that has not denied anything, a life that knows no denial, a life that has not said no to anything, a life that accepts, accepts the opposites, a life that doesnt choose. A life that is choiceless is holy. Holy comes from the same root as whole. If you are whole you are holy, and if you are whole it means you are at the same time life and death also. You dont hide the fact of death and you dont try to hide your inner hollowness, emptiness. You dont try to fill it with rubbish. You enjoy the purity of emptiness also. Nothing is as pure as emptiness, nothing can be because whenever there is something, impurity enters. Only emptiness can be absolutely pure. But we are so afraid of emptiness. People come to me and say it is so difficult to be alone because one starts feeling ones emptiness. Then you seek friends, then you seek lovers, and the whole effort from the very beginning is doomed, because a man who is afraid of his emptiness cannot really love. He is afraid. Deep down there is fear. How can he love? When he moves and pretends that he is in love with somebody he is just trying to escape from himself, his own emptiness. He is trying to forget that somewhere inside there is emptiness and nothingness. He is trying to fill that emptiness by somebodys presence and the other is also doing the same. So almost ninety-nine per cent of the love affairs on this earth are false. Sooner or later you come to realize that they have been deceptive. Lovers come to realize that they have been deceived, fooled. But they think that the other has fooled them, they never think that they have also done the same thing to the other. And they dont understand the misery of human beings and their stupidity; if they understood their own stupidity, what they are doing, they would be able to feel compassion for all. When you cannot be alone, silent, it means you are afraid of your loneliness, you want to fill it by somebody. You pretend. The other is also doing the same with you, he cannot be alone. Two persons who cannot be alone are trying to be together; now this is going to be a miserable phenomenon, a hell. If you cannot love yourself in your loneliness, how can the other love you? How can you expect anybody to love you if you cannot love yourself? If you are so fed up with your loneliness, sooner or later the other will also be fed up with your loneliness. You cannot fill it, it is something that cannot be filled. It is something that exists as part of your being you cannot fill it, it has to remain empty. It will remain empty. All efforts fail to fill it. So the first thing is to get in tune with this emptiness, to allow it, to live it. Dont suppress and dont escape. Feel it, enjoy it and by and by you will understand the beauty of it. Once you understand the beauty of your loneliness it becomes aloneness. Then it is no more empty, then it is no more nothingness. Then it is a purity it is so pure that it is formless. Always remember the difference between aloneness and loneliness. Loneliness is like a wound. Loneliness means you are missing the other. Loneliness means you are thinking of the other constantly, you are hankering for the other constantly. The other is in your fantasy, in your mind, in your dreams. The other is not real, is imaginary, but the other is there and because it is not

real you feel lonely. When you start feeling your aloneness, the other has dropped from your mind completely. It no more shadows your dreams, it no more touches your purity. You are happy with yourself, you are ecstatic with yourself, you are enjoying yourself. Now for the first time you are in tune with your being and with your non-being. You are whole. Now you can be in love. Now love can flow. But now love will be a sharing, not an escape. Now you can go and share your being and your non-being also. Now you can share your wholeness. Now you can allow anybody who is open to join your openness, now you can become partners in the eternal journey. This love will not be possessive, because you are ready to be alone anytime. In fact you are happy being alone, you are happy being together you dont choose. Both are good. Whatsoever the case you feel happy. Your happiness cannot be destroyed now; the other can enjoy it and share it but cannot destroy it. You can share and you can distribute it and you can give it to the whole world; you have so much of it that you can bless the whole world with it. And it goes on growing; the more you give the more you find it is there. Now you are not a miser; now your being is not constipated, you are not closed, not afraid. You can give, you can share, because you know your non-being also. Now you are not afraid of being a non-being. Now you know definitely that it is part of your being and the beauty of your being; it is your inner space where you can move, the inner shrine, the real temple. The temple exists in you. If you search your body it exists near the navel. Thats why Hindus became navelgazers. People laugh in the West; whenever somebody meditates they say, Have you become a navel-gazer? Hindus know in the body... the point of death that the Japanese call hara Hindus call the temple of the body. They close their eyes and they bring their consciousness to the temple of the body. Your body is a temple because it carries you. And from that temple you enter deeper, and then you find your non-being that is a greater temple of being. The body becomes the door and when you reach your inner shrine, surrounded by non-being, on the throne is the Divine. That is the center of non-being. Just the other day somebody was asking how it was possible for the inner emptiness to have a center. Yes. It has only the center and no circumference center everywhere and circumference nowhere. This is illogical... because logic itself is illogical and irrelevant to life. Life has its own logic, and the basis of lifes logic is that opposites are not opposites, they are complementaries. Emptiness has a center. You see a wheel in the center there is emptiness, the hub. The wheel is matter, the hub is non-matter. But when you move in, just the reverse is the case: in the hub is the being, and the wheel is of non-being. Non-being is just the aura or your being, the light of your being, the space of your being, the territory of your being. And it is beautiful because it is absolutely empty; it is pure because it is absolutely empty dont be afraid of it. In the beginning it looks like death; if you allow it, it becomes resurrection. After every inner death there is resurrection.

That is the meaning of the story of resurrection in Jesus life not that he was physically resurrected but that he passed through death, the cross, and he came to the innermost life. You have to pass the emptiness that is the cross. Everybody has to pass it. Nobody else can carry that cross for you, you have to carry your own cross. And unless you do, unless you pass the emptiness, you will not reach the innermost center. At that innermost center you are no more an individual, you have become God himself. Hindus say, aham brahmasmi / I am the God himself. This saying comes from those who have reached the innermost point, who have passed the non-being part and who have come to the shrine where God is and you are not. But you are trying to escape from it, you dont know how to use it. If you are empty and you have nothing to do you start doing something... anything. You put on the radio or the TV, you study the newspaper, you read a novel, you go to a hotel or you go to the club you do many things. You can do anything whatsoever, but you cannot do nothing. People have the idea that if you cant do something relevant, then do something irrelevant, but dont sit idle. Sit empty. Just sitting empty one comes to the greatest encounter of life one encounters one s own death. If you can pass that, if you can pass that dancing, happy, enjoying it, if you can be nourished even by emptiness, then nothing can destroy you you have attained to the eternal, the non-destructible, the deathless. Thats why my insistence is always on a dancing meditation. It is not only an outward dance. The outward is nothing but a training for the inner. You dance outwardly, you go on dancing outwardly by and by an inner dance arises and then you can dance inwardly and move towards the innermost center, the very core of being. Remember death can be crossed only by dance, death can be won over only by a deep laughter. One can carry ones cross only happily, blissfully, ecstatically sad, serious, it will become such a burden. Your own emptiness will become such a burden that you will want to escape from it, you will come out and move into the world. Learn how to dance outwardly, just as a training, as a discipline, so that the inner dance becomes possible. It is a mood, a climate dance is a climate, it has nothing to do with any activity of dancing. It is a climate, an inner bubbling of bliss, an inner throbbing of bliss. Only on that boat can the part which is very very difficult for you to cross be crossed. Otherwise one escapes. The moment you face your inner emptiness you escape, you become scared to death. Thats why so many people never think about themselves. They think of the whole world, they worry for the whole world, but they never think about themselves, because that point seems to be touching a wound inside. They are afraid. Dont be afraid. The existence of things is good; you can profit by it, but it is not enough. Unless you learn now to be served by emptiness also you have not learned the art, the total art. If you know only how to live, you know only half the art; if you know also how to die, then you know the whole art and the whole art will make you whole. Remember, until you die you cannot be reborn. As you are you have to pass through death. And you are clinging too much to life. That wont help death will come. But death comes in two ways. One way, the usual way it comes: you are clinging to life and it comes as the enemy; you fight with it, you resist it, you do everything that you can do to avoid it. But how can you avoid it? The day you were born death became certain; every birth carries

the seed of death. In fact, in life nothing else is certain but that. Everything is at the most probable, but death is certain. It will happen. You can avoid it, you can postpone it a little, but that doesnt change the situation. It will happen. One way to face death is as the enemy, which is the way ninety-nine per cent of people face it and miss it. Because of their enmity they cannot use it, they cannot be profited by it, they cannot be served by death. There is another way: to accept death as a friend, to accept it as an innermost part of your being, to enjoy it, to welcome it, to be ready for it and when it comes to embrace it. Suddenly the quality of death changes. It is no more death, it becomes a door. It no longer destroys you; on the contrary, you are served by it. It leads you to the deathless. Die you will have to die. But die gracefully. I am not saying die like a stoic, I am not saying die like a very controlled man. No, Im saying die gracefully, beautifully, as if a friend is coming, knocks at your door, and you are happy. And you embrace the friend and invite him in, and you have been waiting for him so long.... If you can love death you become deathless; if you can understand non-being then your being becomes the very ground of being-hood, the very ground of God. If you can love nonbeing then nothing can destroy you, you have transcended time and space. Then you have become one with the total, and this is what holiness is to become whole is to be holy.

Osho: Despre caracteristicile lui Tao-Fara zero, matematica dispare, iar fara matematica intreaga stiinta dispare/On the characteristics of Tao -Without zero, mathematics disappears, and without mathematics the whole science disappears. The Three Treasures, Vol. 1 Chapter 3 Talks on Chapter 4 from Lao Tzus Tao Te Ching 13 June 1975 am in Buddha Hall Tao is a hollow vessel, And its use is inexhaustible, Fathomless. (Chapter 4 from Lao Tzus Tao Te Ching) THE WORLD OF LAO TZU is totally different from the worlds of philosophy, religion, ethics. It is not even a way of life. Lao Tzu is not teaching something he is that something. He is not a preacher, he is a presence. He has no doctrine for you he has only himself to offer and share. Had he been a philosopher, things would have been easy you could have understood him. He is a mystery because he is not a philosophy. He is not even an anti-philosophy, because both depend on logic. He is absurd. Philosophies depend on logic, anti-philosophies also depend on logic so the anti-philosophies are also nothing but philosophies. Nagarjuna, a great anti-philosopher, is still a philosopher.

He talks, he argues, he discusses in the same way as any philosopher. He discusses against philosophy, argues against philosophy, but the argument is the same. And logic is a whore. There is a story; one of Lao Tzus greatest disciples, Lieh Tzu, reports it... Lao Tzu, Chuang Tzu and Lieh Tzu they are the three pillars of the world of Tao. Lao Tzu goes on talking in epigrams, maxims; he does not even elaborate. But Lieh Tzu and Chuang Tzu, being disciples of Lao Tzu, cannot argue. They go on telling parables, stories, analogies. This word has to be continuously remembered: Tao cannot be explained, only analogies can be given indications. Tao cannot be discussed, it can only be shown. So a deep sympathetic heart is needed it is not a question of the mind at all. Lieh Tzu reports a story, that in his town once it happened: the richest man of the town was crossing the river and the river was in flood. And there arose a great storm and just in midstream the boat overturned. Somehow the boatman escaped, but he couldnt save the rich man. The rich man was drowned. A great search was made. One fisherman found the body the dead body but he asked a fantastic price for it and would not give it up for less. The family was not willing to give so much just for a dead body so they went to a logician, a lawyer, a legal adviser, to ask what to do. Could something legally be done? The lawyer said, You dont be worried. First give me my fee and then I will show you the way. So the lawyer took his fee and then said, Hold on. He cannot sell the dead body to anybody else; he will have to yield, because nobody will purchase that body so you just hold on. Two, three days passed. The family followed the advice. The fisherman became worried because now the body was stinking, and he started feeling that it was better now to yield and accept whatsoever they gave. It had become a problem, nobody else would purchase the body he also felt it. So how could he bargain? But before deciding anything, he also went to the legal adviser the same man. He said, First give me the fee and I will give you the advice. He took his fee and said, Hold on! The family cannot purchase the body from anywhere else they will have to yield. Logic is a whore, a prostitute. It can be for, it can be against. It belongs to nobody. So logic can be for philosophy and logic can be against philosophy. Lao Tzu is not an anti-philosopher because he is not a logician at all. Buddha is antiphilosophic: he argues against it. Nagarjuna is anti-philosophic: he argues against it. Not Lao Tzu. He does not argue at all, he simply states. He is not after you to convince you no, not Lao Tzu. Everybody else seems to be in some way trying to convince you but not Lao Tzu. He simply states and does not bother whether you are convinced or not. But his seduction is great. He seduces. He persuades. Not trying to convince, he convinces you deep down in the heart and you cannot refute him because he gives no argument. Thats the beauty and thats his power. He simply states a fact. And he is not seeking converts, and he is not ready to make you a follower no. Even if you are ready he will not accept you. But he seduces. His seduction is very subtle and indirect. His seduction is non-aggressive. His seduction is feminine. There are two types of

seduction. When a man seduces a woman, he is aggressive. He tries in every way, takes the initiative, sets a trap; he makes all the efforts that he can make. A woman seduces in a totally different way. She does not take the initiative, she does not set any trap, she does not go after the man; in fact, she pretends that she is not much interested. The man can fail, but the woman never fails that is the feminine seduction. Her trap is very subtle. You cannot get out of it; it has no loopholes. And without chasing you, she chases you. She haunts you in your dreams never knocks on your door, but haunts you in your dreams; never shows any interest but becomes the deepest fantasy in your being. That is the feminine trick. And Lao Tzu is a great believer in the feminine mind. We will come across it. So remember... Lao Tzus world is not of logic but analogy. Logic is apparent, direct either you have to be convinced or you have to convince the opponent; either you have to follow it, become a follower, or you become the enemy. You have to choose. With logic your mind has to be active. It is easy, nothing is difficult about it. Everybody argues. More or less, everybody is a logician; good or bad, everybody is a philosopher. If you want to understand Lao Tzu that old way wont help. You will have to put your logic aside because he is not chasing you as a logician, he is not arguing against you if you argue against him, it will be ridiculous because he has not argued at all. He simply gives an analogy. What is analogy? If I have a certain experience that you dont have, then how am I to describe it to you? The only way is an analogy: some experience that you have it is not exactly the same as one that I have, but some similarity exists. So I say that it is like the experience you have not exactly like it, not exactly the same, but a small similarity exists. That small similarity understood will become the bridge. Thats why those who have come to the ultimate ecstasy say it is like two lovers in deep embrace, it is like two lovers in deep orgasm, it is like when the sex act comes to a peak. This is analogy. They are not saying that it is this. No. They are not saying anything like that. They are simply saying that your experience has nothing else which can become a bridge. Jesus says, God is love. This is an analogy. In your life the highest is love. In Gods being the lowest is love. The lowest of the divine and the highest of the human meet; that is the boundary. The highest that humanity can reach is love; it is lowest for the divine, just the feet of the divine. But from there, if the feet are found, you can find the whole God. Thats why Jesus says, Love is God. Not that love is God, but in your experience nothing else exists through which an analogy can be made. So dont take Lao Tzu verbally and literally; these are all analogies. If he says The spirit of the valley, this is an analogy. He is saying something not exactly about the valley, because the valley you know through the valley he is giving you a feeling of something that you dont know. From that which you know he is bringing you to that which you dont know. Analogy means a reference to the known to explain the unknown. When he says The spirit of the valley, he means many things.

An analogy is always very pregnant. Logic is always narrow, analogy wide, infinite. The more you search in it, the more you can find through it. Logic is exhaustible, analogy never. Thats why books like Tao Te Ching or Bhagavad Gita or Jesus Sermon on the Mount you can go on reading and reading and reading they are inexhaustible. You can go on finding more and more because they are analogies. The more you grow the more you can see in them; the more you can see in them the more you grow; the more you grow the more you can see again. So these books are not books: they have a life of their own, they are alive phenomena. And you cannot read them once and be finished with them; no, that is not the way. A logical book can be read once and be finished, understood, you can throw it in the rubbish. But a book of analogy is poetry: it changes with your moods, it changes with your insight, it changes with your growth. It gives you different visions in your different states of mind. The analogy remains the same for example, Love is God. A man who has never known anything except sex and who has thought that sex is love... In the West it is happening too much. Now for the sexual act they say lovemaking. This lovemaking or making love is absolutely foolish you cannot make love, love is not an act. Sex is an act; love is not an act, it is a state of being you can be in it but you cannot make it. You fall in it, it is not an effort. Sex can be made, not love. A prostitute can give you sex, not love because how can you make love on order for money? Impossible! How can you make love for money? It comes on its own. It has its own mysterious ways. You cannot control it, you can only be controlled by it. You cannot possess it, you can only be possessed by it. Sex can be done, not love. You can make sex but you cannot make love you can only be in love.... So a man or a woman who has thought that sex is love and the sexual act is the act of love will think, when Jesus says, Love is God and of course there is no other way for them to think because this is their analogy that sex is God. In Sweden they are making a film now on the love life of Jesus because they think that a man who says, Love is God must mean that sex is God. And this film is going to be one of the most profane of acts, the unholiest possible, because in the film they are trying to depict a Jesus making love in their sense moving into sexual acts. Now no country is ready to allow them to make the film. But they will make it it is difficult now to stop them. The love life of Jesus to them means just sex life. You understand an analogy from your standpoint. The analogy can give you only as much as you can put into it. A man who has loved, not only sexually but totally... because sex is a local phenomenon, physical; there is nothing wrong in it, but it is not total. When it becomes total and you love a person in totality, not only sexually the attraction is not only physical but spiritual also not only bodily not that the body is denied in it but the attraction is greater, and bodily attraction is just a smaller circle in it then you will understand love is God in a different way. The analogy will become deeper for you. But if you have known love which is beyond sex, in which sex simply disappears and the whole sexual energy is transformed into ecstasy if you have known that love then love is God will have a different meaning for you. So analogy depends on you. And a book of analogy like Lao Tzus has to be read again and again it is a life work. You cannot simply read it in a paperback and throw it away. It is a treasure to be carried; it is a lifelong work; it is a lifelong discipline to enter the analogy. Logic is superficial. You can understand Aristotle, there is nothing much. But when you come to Lao Tzu... for the first time you may even miss that there is something, but by and by Lao Tzu will haunt you. His attraction is feminine. By and by he will catch hold of your being you have only to allow him. In logic you have to fight; in

analogy you have to be sympathetic, you have to allow it, only then can the analogy flower. So only in deep sympathy and reverence, in deep faith and trust, can Lao Tzu be understood. There is no other way. If you come to Lao Tzu through your mind you will never come to him. You will go round and round and round you will never touch his being. Come to him through the heart. Analogy is for the heart; logic is for the mind. Lao Tzu is more a poet. Remember that. You dont argue with a poet you listen to the poetry, you absorb the poetry, you chew it, you let it move inside your being, you let it become a part of your blood and bones, you digest it. You forget the words, you forget the poetry completely, but the fragrance becomes part of you. You may not remember what that poet was singing but the song has been retained: the flavor of it, the fragrance, the significance has entered you. You have become pregnant. Lao Tzu can be understood only if you become pregnant with him. Allow him. Open the doors. He will not even knock, because he is not aggressive. He will not try to argue because he does not believe in argument. He is not a mind-being at all, he is absolutely a heart-being. He is simple, his analogies are that of a villager but alive, radiant, vital. If you allow him, suddenly you will be transformed just an understanding, a heart-understanding, and you will be transformed by him. The second thing to remember is that Lao Tzu is not a religious man in the ordinary sense. He is not a theologian. He is not a religious man at all in the way you understand the word. He has never gone to the temple, never worshiped, because he found that the whole existence is the temple and the whole life is the worship. He is not a fragmentary being. He does not divide life, he lives it as an undivided river. You divide: one hour for the temple, every week you go to church. Sunday is the religious day and religion becomes by and by a Sunday affair the six working days are not touched by it. You are very cunning! Sunday the holiday, Sunday the religious day, when you are not working. You can be honest easily when you are not working; you can be honest easily when you are not in the shop; you can be honest easily when you are resting in the sun; you can be honest easily when you are listening to the sermon in the church. That is nothing, no problem. The six working days, they create the real problem you cannot be religious then. So this is a trick. This Sunday is a trick to avoid religion. You have made airtight compartments in your life. Religion has its own place on Sunday, and then, then you are free for six days to be as irreligious as possible. Hindus have their own ways, Mohammedans their own, Christians their own: how to avoid religion. And these people you call religious! They are the avoiders. They go to the temple and they pray. When they pray look at them, at their faces. They look so beautiful. But when they come out of the church or the temple they are no more the same. They are different. Tolstoy has written a small story, not a story really. It is a fact, it happened, an incident. Tolstoy went one day into the church, early in the morning. It was dark and he was surprised to find that the richest man of the town was praying and confessing before God and saying that he was a sinner. Of course Tolstoy became interested. And he was relating his sins: how he had deceived his wife and had been unfaithful, and how he had been in love relationships and affairs with other women, others wives.

Tolstoy became intrigued. He came nearer and nearer. And he was relating with much gusto, confessing to God: I am a sinner and unless you forgive me there is no way for me. And how I have been exploiting! And how I have been robbing people! I am a sinner and I dont know how to change myself. Unless your grace descends there is no possibility for me. And tears were flowing. Then suddenly he became aware that there was somebody else there. He looked. He recognized by this time the day was dawning and he became very angry and he said to Tolstoy: Remember! These things I have said to God, not to you. And if you say these things to anybody I will drag you to the court for defaming me. So remember that you have never heard these things. This was a personal dialogue between me and God and I was not aware that you were here. A different face before God and a totally different face before the world.... Religion is a compartment airtight. This is a trick to avoid it; this is a way to be religious without being religious at all a deception. Lao Tzu is not religious in that way at all. He is a simple man. He is not even aware that he is religious how can a religious man be aware that he is religious? Religion is like breathing to him. You become aware of breathing only when something goes wrong, when it is hard to breathe, when you have asthma or some other type of breathing trouble. Otherwise you never know, never become aware that you breathe. You simply breathe, it is so natural. Lao Tzu is naturally religious, he is not even aware of it. He is not like your saints who are practicing religion. No, he doesnt practice: he has allowed the total to take possession. He lives it, but he does not practice it. Religion is not a discipline for him, it is a deep understanding. It is not something imposed from the outside, it is something that flows from within. There is not a bit of distance between him and religion. He is not religious in the sense that you understand. He is not a saint because he has never practiced saintliness. He has not forced it; it is not his character. A real religious man has no religious character cannot have it because character is a device of the irreligious. Try to understand it: you develop a character because you are afraid of your being; you develop morality because you are afraid of inner immorality; you force yourself into a certain way of life because you know that if you live spontaneously and naturally you will become a sinner, not a saint. You are afraid of your being; you impose a character all around you. Character is an armor; it protects you from others and it protects you from yourself. It is a citadel; you move in it. You speak truth not because you have come to know the bliss of it; you speak truth because you have been taught that if you dont, you will be thrown into hell. Your theologians have tried to picture your God as the greatest sadist possible throwing people into hell, into burning fire, into boiling oil. This God seems to be a sadist. He needs a great psychological treatment he seems to be the greatest torturer. You are afraid of hell and you are ambitious for heaven the carrot of heaven is hanging in front of you continuously. And your character is just a device between heaven and hell a protection against hell and an effort to achieve the ambition: heaven. How can you be religious if you are so afraid and so ambitious?

A religious man is not ambitious at all. Ambition is the first thing that drops from a religious man, because ambition means to be in the future and a religious man is always here and now. He exists in the present, he has no future to bother about. And he is not in any way afraid. He lives so totally, how can he be afraid? The fear comes because you live fragmentarily. You have not lived at all, thats why the fear. Just try to understand the point. A man is afraid of death why? Do you know that death is bad? How can you know unless you die? Do you know that death is going to be worse than life? How can you know? It may be better than life. Why are you afraid of death without knowing? How can one be afraid of the unknown? It seems to be impossible. You can be afraid only of the known. How can you be afraid of the unknown, the unfamiliar that you dont know at all? No, you are not afraid of death. You have wrongly placed your fear in death. You are really afraid of death because you have not been able to live the fear is concerned with the unlived life. You are afraid that you have not been able to live, love, and death is coming near, which will finish everything. You will be no more, and you have not been able to love. You are like a tree which has not flowered and the woodcutter is coming. The tree feels afraid, not knowing what is going to happen. The fear is not coming from death, the fear is coming from something which has not happened. The tree knows well that the fruits have not come, the flowers have not come, it has not bloomed. The tree has not known the spring yet; it has not danced with the winds, it has not loved, it has not lived. This unlived life creates fear... and the woodcutter is coming. And the woodcutter will come and there will be no future. Death means no future. Past is gone, and no future and the present is so narrow. Fear takes over, you tremble. Fear is always of the unlived. If you live totally you are unafraid of anything. If death comes to me right now I am ready. I have lived. Everything is complete, nothing is incomplete. Death cannot destroy. If something were incomplete then I would like death to wait a little, but everything is complete. I have taken my bath this morning, I have talked to you, whatsoever was to happen has happened. I am completely ready. If death comes I am ready, I will not even look back once because there is nothing to look at, everything is complete. Whenever anything is complete you are free of it. A life really lived one becomes free of it. A life not lived you can never be free of it. You can go to the caves, to the Himalayas, to Tibet you can move anywhere, but you will never be free, and fear will always be there. Fear and freedom cannot exist together. When freedom comes and freedom comes only when you have lived, bloomed, everything complete and finished then for what do you hanker to live longer? Not even a single moment is needed. Then fear disappears. Your religion is based on fear. It is not in fact religion. It is pseudo, it is false, it is just a deception. Lao Tzu is not religious in the sense that you are religious or you feel other people are religious. Lao Tzu is religious in a totally different way. His quality is different. He is simple, he lives innocently moment to moment. He also does not talk about God because what is the use? God is not a word. How can you talk about him? He lives him, he does not

talk about him. He enjoys him, he celebrates him, it is not a cerebral phenomenon. He dances. He drinks him. He lives him. So what is the point of talking about him? This is my observation: that people always talk about things which they dont know. There is a Sufi story: A great king used to come to a fakir, a mystic beggar. But he was surprised because whenever he came the mystic would talk about money, kingdom, politics, and he was there to talk about God, meditation, religion. So one day he said, Forgive me, but this I cannot understand. I come here to talk about God, religion, meditation, SAMADHI And this is ridiculous that I, a man of the world, come to talk about samadhi, enlightenment, and you, a religious man supposedly religious, because now I have become suspicious you always, whenever I come, talk about the kingdom and politics and money and thousands of things, but always of the world. How do you explain it? The fakir laughed. He said, There is nothing to explain. It is simple. You talk about things you dont know. I talk about things I dont know. It is simple. Why should I talk about God? I know. Why should you talk about kingdom? You are a king. You know. Lao Tzu doesnt talk about God, doesnt even mention him, not even once. Has he forgotten him? Is he against him? No. He lives him so totally that even to remember would be a sacrilege. To talk about God would be talking about such a deep phenomenon, it would be a betrayal. It would be a betrayal, I say to you, to talk about God. It is such an intimate phenomenon; it is between him and the whole. It is just like lovers dont like to talk about their love. And people who talk about their love you can be certain they have no love life. Love is such an intimate phenomenon nobody wants to talk about it. Poets talk about it because they dont know. They go on writing poems, that is their fantasy but they have not known. Lovers keep quiet. Lovers dont talk about love at all. There is nothing to talk about they know it. And by knowing it they know also that it cannot be talked about; it would be a betrayal. Lao Tzu is religious in a totally different way. Now, try to enter this sutra with me: Tao is a hollow vessel, And its use is inexhaustible, Fathomless. Hollowness is one of the key words in Lao Tzu. He talks about hollowness again and again. Hollowness means space; hollowness means vastness; hollowness means inexhaustibleness. You live in a house, but your concept of the house is the walls. Lao Tzus concept of the house is the space within, not the walls. He says: Walls are not the house. How can you live in the walls? You live in the emptiness, not in the walls. The hollowness that is the real house. But when you think about the house you think about the structure that is around the hollowness. Thats why a palace and a hut look different to you. Not for Lao Tzu because the hollowness is the same. If you look at the walls then of course a hut is a hut and a palace is a palace. But if you look at the

innermost hollowness, which is the real house because only hollowness can house you, not the walls then there is no difference between a hut and palace. There is no rich hollowness and no poor hollowness: all hollownesses are the same, they are equal. But there are rich walls and poor walls. Once you understand this, then many things will become possible because this is an analogy with infinite potentiality and meaning. When you look at a person do you look at the body? Then you are looking at the walls. That is not the real man the real man is the inner hollowness. A body can be beautiful, ugly, ill, healthy, young, old, but the inner hollowness is always the same. Then you dont look at the bodies, then you look at the hollowness within. Everywhere Lao Tzu finds the analogy. You go to the market to purchase an earthen pot or a golden pot. The golden pot differs from the earthen pot just the walls differ but the inner hollowness is the same. And when a poor man goes to the well and a rich man goes to the well the rich man with a golden pot and the poor man with an earthen pot they go with the same hollownesses. They carry the same water and when they fill their pots, not the walls are used but the inner hollowness, the inner emptiness. Lao Tzu says: Look at the inner, dont look at the outer. And the inner hollowness is your being; the inner hollowness, the inner emptiness is your being. That means your being is a non-being, because the word being gives you a feeling that something is there inside. No, there is nobody inside all somebodiness is on the outside, inside is nobodiness, hollow. All ego is just on the surface, inside is egolessness. Who is there inside? Once you know you will laugh, you will say that the question is irrelevant. There is nobody, exactly nothingness thats why you are vast, thats why you are of the quality of Brahma. Thats why you cannot find God anywhere because he is the hollowness of the whole and you go on looking for the body. Somebody is looking for Krishna, somebody is seeking Christ, somebody is seeking Mahavir all looking for bodies. Nobody is in search of the hollowness; otherwise where do you need to go? The space surrounds you from everywhere. This is God the space: the space in which you are born, the space in which you live, the space in which you will dissolve. A fish is born in the sea, the fish lives in the sea, the fish dies and dissolves in the sea. The fish is nothing but seawater. You are exactly the same. The hollowness is all around and the same hollowness is within. How can there be two types of hollownesses? Impossible. Emptiness is always the same. In a sinner exists the same hollowness as in a saint. The sinner has a label on the outside of being a sinner, and the saint has a label on the outside of being a saint. You are too attached to the walls; you dont see that walls are not meaningful. Why do you call a man a saint? because he does something which you call good. Why do you call a man a sinner? because he does something you call bad. But all doing is on the outside, all actions are on the outside, they are just paintings on the walls. But the inner hollowness can the inner hollowness become impure by your acts? Can you make emptiness impure? Can you make emptiness pure? Emptiness is simply emptiness. How can you make it pure or impure? Emptiness remains untouched. If you cut me with a sword, you cut my body but not me, because me means the inner emptiness. If I do something I do it with the walls, but the inner emptiness is a nondoer. Remember this analogy. It is a key word in Lao Tzu.

Tao is a hollow vessel, And its use is inexhaustible, Fathomless. If Tao or God were not empty then their use could not be inexhaustible, then some day they would be exhausted. And what God can be called God who is exhaustible? One day that God will be dead, it will be exhausted. But in your minds the concept of God has been created as a person sitting somewhere in the skies and controlling. He is not controlling. He is not a person. In fact he is not a he, and he is not a she also. All our words are irrelevant because Tao is a vast hollowness, a vast space, emptiness. Your logic will immediately arise in the mind: then how are things there? Ask the physicists; now they have come to the same understanding as Lao Tzu. Now they say that as we enter deeper and deeper into matter, matter disappears. Finally it disappears completely. Now we dont know. Inside, it is a hollowness. They were searching for the substance of matter; they searched hard but now it has escaped completely, out of vision they cannot see where it has gone. They searched for it first in the molecules, then they went deeper into the atoms, then they divided the atom and went deeper into electrons. Now matter has completely disappeared nothingness. Matter is hollow. Even these walls of stone are hollow. Thats why Hindus call the world of matter illusion: it looks very solid and substantial and inside everything is hollow. Whenever you are silent, sitting with closed eyes watching inside, you will feel a hollowness. Dont get scared. Physicists were chasing matter and they came to hollowness, and the people who have been really seekers of a spiritual dimension have also come to the hollowness. Then you become scared. If matter is hollow it doesnt matter, but if you are also hollow, a hollow bamboo, inside nothing but emptiness, you become afraid. If you become afraid you will cling to the wall, and in the final analysis the wall is also hollow. This existence is a vast emptiness, and thats the beauty of it. In the night you go to sleep dreams arise out of nothing: beautiful dreams, ugly dreams, nightmares which scare you to death. Dreams arise out of nothing and they look so real. They look so where did they come? From where did they arise? And now where have they gone? You never think about the phenomenon of the dream. If it can happen in the night, why not in the day? One of the disciples of Lao Tzu, Chuang Tzu, one night dreamed that he had become a butterfly, fluttering, flying amidst flowers. And the next morning when he awoke he was very sad. His disciples asked, What is the matter, Master? We have never seen you so sad. What has happened? He said, I am in such a quandary. I am in such a dilemma that it seems now it cannot be solved. The disciples said, We have never seen any problem that you cannot solve. Just say, what is the problem? Chuang Tzu said, Last night I dreamed that I had become a butterfly, flying in the garden, moving from one flower to another flower. The disciples laughed. They said, This is a dream, Master! Chuang Tzu said, Wait, let me tell you the whole story. Now I am awake and I am puzzled. A doubt has arisen. If Chuang Tzu can dream that he can become a butterfly, why not the otherwise? A butterfly could dream that she had become a Chuang Tzu. Now who is who? Am I a butterfly

dreaming that I have become a Chuang Tzu? Because if it can happen that you can become a butterfly in a dream, then what is the problem? A butterfly sleeping there this morning, resting, may be dreaming that she is you. And how do you know who you are? If Chuang Tzu can become a butterfly, why cant a butterfly become a Chuang Tzu? There seems to be no impossibility about it. Night dreams come out of nothingness and they look real; in the day, dreams come out of nothingness and they look real. The only difference between the night and the day is: the night dream is private and the day dream is public. That is the only difference. In the night dream you cannot invite your friends to be there it is private. In the day dream you can invite friends it is public. The house in which you live in the day is public. If there is a possibility of private dreaming there is a possibility of public dreaming. We are here. If we all go to sleep there will be as many dreams as there are people here: private. Nobodys dream will enter into anybody elses dream. They will not clash with anybody, and everybody will forget about everybody else; he will live in his dream and in his own dream-reality. Then you are awake. You look at me and I am talking to you. This is a public dream, you are all dreaming together. That is the only difference. There is a possibility of a greater awakening when you awake out of the public dream also. That is what enlightenment is. Then suddenly the whole world is maya. This is what Lao Tzu is saying. Tao is a hollow vessel, And its use is inexhaustible, Fathomless. It is a vast emptiness and everything arises out of it and goes back to it, falls back into it. And it is inexhaustible because it has no limits. You may not be aware that the concept of zero was invented, discovered in India, because India became aware that everything comes out of nothingness, zero, and everything falls back into nothingness, to zero. The whole journey is from zero to zero. So India coined the concept of zero, shunyam. And that is the basis of all mathematics zero is the basis of all mathematics. If zero is taken away the whole structure of mathematics falls down. With zero the whole game starts you add one zero to the figure one, then the value of the zero is nine because immediately one becomes ten, nine is born out of zero immediately. You add two zeroes to one, the value is ninetynine, immediately one has become a hundred out of zero the whole structure builds up. Without zero, mathematics disappears, and without mathematics the whole science disappears. So if you ask me, zero is the root of all mathematics and of all science; you cannot conceive of an Einstein without the concept of a zero. No, it is not possible. All computers would stop immediately if you drop the concept of zero, because without the zero they cannot work. Zero seems to be the most substantial thing in the world. And what is a zero? A zero is simply zero, nothing it is inexhaustible.

You can take as many things out of it as you want. Nine it can become, ninety-nine it can become, nine hundred and ninety-nine it can become. Go on and on and it can become anything you like; it is bottomless, fathomless. You cannot fathom it. One is limited. It has a limitation, it has a fixed value to it. Two is limited all the nine digits are limited, only the zero is an unlimited phenomenon. In fact the nine digits cannot work without it. They come out of it, they grow out of it. This whole existence comes out of zero, a hollowness. Why this emphasis on hollowness? It is not a philosophical doctrine, remember, it is simply an analogy Lao Tzu is trying to show you something. He is trying to show you that unless you become hollow you will suffer, because hollowness is your reality. With unreality you will suffer. And that is the meaning of meditation: to become hollow, to be empty inside. Not even a thought flutters no content, just space. Suddenly all misery has disappeared, because misery exists in thoughts; death has disappeared because death exists in thoughts; the past has disappeared because the whole burden is carried through thoughts; ambition disappears because how can you be ambitious without thoughts? How can you be mad without thoughts? Have you ever seen a madman who has no thoughts? In fact, a madman is a madman because he has too many thoughts and he cannot hold them together: a whole crowd... too much to bear. A madman is a great thinker. That is his trouble: he thinks too much, and he thinks in many dimensions together. In his cart, in all directions, horses are harnessed and he goes on in all directions, and he cannot stop because he is not. He is so divided, so fragmentary, that he is not. Only a hollowness can be undivided. Can you divide a hollowness? Everything can be divided anything that is substantial can be divided. Self can be divided, only no-self cannot be divided. Thats why when Buddha reached to his ultimate enlightenment he coined a word that was his invention: the word anatta. It never existed before him. Anatta means no-self. Anatta means anatma. Anatta means you are not. Anatta means not is, you are not. Anatta means nothingness, hollowness. The analogy is to indicate certain things: become hollow, be hollow. But the whole teaching, the conditioning of society is against it. In the West they say that if you are empty you will become a devils workshop. An empty mind is a devils workshop. This is foolishness, extreme foolishness, because an empty mind can never be a devils workshop. If it is really empty, suddenly only God is there and nothing else, because God is hollow. The devil is full of thoughts, he is never empty. The devil has a mind; God has no mind. You can become a devils workshop the more you think the more you can become one! If you dont think at all how can you become a devils workshop? The devil cannot enter a hollowness, he will be afraid of death because to enter into emptiness is to die. He can enter you only if there are many thoughts then he can hide in the crowd, then he can also become a thought in you. An empty mind is Gods mind it is no-mind. Become hollow, sit as a hollow bamboo. Move as a hollowness, live as a hollowness, do whatsoever you have to do but do it as if you are hollow inside. Then karmas will not touch you at all; then your actions will not become a burden to you; then you will not be entangled because a hollowness cannot be entangled.

7. Dictionar chinez-roman al tuturor caracterelor din capitolului 11 al Dao De Jing[Tao Te Ching] insotita de transcriptie si semnificatie Chinese-English Dictionary of all the Characters in chapter 11 of Dao De Jing[Tao Te Ching] accompanied by Romanization and Meaning Dictionnaire Franais-Chinois de tous les caractres chinois du chapitre 11 du Dao De Jing[Tao Te King]acompagne de leur transcriptions et significations/ Wrterbuch Franzsisch-Chinesisch fr alle chinesischen Schriftzeichen in Kapitel 11 des Dao De Jing [Tao Te King] begleitet ihre Mitschriften und Bedeutungen

di4 ti:R:prefix naintea unui numr, pentru numere de ordine, de ex.: "primul", "numrul doi", etc.; secven, numr; categorie; clas; 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; F: Srie, l'ordre, degr, classe, leur tour, sert la formation de l'ordre des chiffres, simplement, que, cependant, mais, maison, appartement, nombre; G:Reihe,Ordnung,Grad, Klasse, der Reihe nach, dient zur Bildung der Ordnungszahlen, lediglich,nur, indessen, aber, Haus, Wohnung, Nummer; shi2yi1 i :R:unsprezece; E: eleven; F: onze; G: elf;

zhang1tschang:R:capitol;seciune;paragraf;instruciune;regul;statut;tratat;articol;petiie; memorandum;departament;sigiliu;timbru;bine;frumos;insign colorat;disticie; preuire;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, section, paragraphe, section, sceaux, timbres, disposition, disposition, les statuts, rgle gnrale, le paragraphe, beau, color, insigne, rcompense, le nom de famille;; G:Aufsatz,Abhandlung, Schriftstck,Eingabe,Denkschrift,Kapitel,Abteilung, Absatz, Abschnitt, Siegel, Stempel, Vorschrift, Bestimmung, Satzung, Regel, Paragraph, schn, bunt, abzeichen, Auszeichnung, Familienname;

11.1:
scurte;

san1: R:trei, al treilea, de trei ori;deseori,de multe ori, adesea; la intervale

11.2: 11.3:

shi2: R:zece ; san1 shi2: R:trei zeci; E: thirty; G:dreiig, 30; fu2 spiele unei roi; E: spoke, spoke of a wheel, shovel of a water-wheel; G: Speiche, Schaufel eines Wasserschpfrades;

11.4: gong4 kung :R:mpreun; toate; a lua parte la, a participa la; E: share,
common, general, together, in all, altogether; F:ensemble, uni, avec, au total; G:insgesamt, zusammen, gemeinsam, vereint, mit, kommunsistisch

11.5:

yi1 i :R:unu;un ;o;singur;primul;acelai;de aceeai form;ntregul;tot; spaiul;imediat ce;definit; absolut;unic; timpul unu[momentul iniial]; acelai; unul i acelai, identic, uniform; de aceeai form; definit;ntregul;tot;spaiul;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, mme, de mme, seule; de manire uniforme, tout, le tout, le plus rapidement -, prvoit que,

ncessairement, une fois seuls; G:ein, eins, 1, erste, derselbe, gleich, gleichfrmig, ganz, das All, so bald als -, bestimmt, unbedingt, einzig einmalig; 11.6: gu3 ku:R: butuc (de roat),hub.;punct central;pivotul sau axul universului,centrul lumii;(arh) naos de biseric; E: nave, hub, wheel, car, carriage; F:

moyeu de roue, la roue, voiture, transport moyeu, vlo, voiture; G:Radnabe, Rad, Wagen:I: mozzo, ruota, automobile, trasporto 11.7: dang1 tang :R: tocmai; de aceea; a servi ca; a lucra ca; a functiona ca;
(sensul fundamental este valoare:) a fi valid, propriu; potrivit; oportun; ar trebui, s-ar cuveni;convenabil; potrivit;a fi considerat ca,a aciona drept, a avea poziia de, a fi;a pretide ca esti, a considera ca este, a crede;a fi egal cu, a egala; a potrivi corespunde; pereche;a opune;vis--vis, la, n; (valoros, preios;) potrivit, corespunztor;, drept, privilegiu;(a valora:) a amaneta pentru bani;bani;E:work as, serve as, bear, accept, deserve, manage, be in charge of, should, ought to, equal;F: travail comme; servir comme; accepter, mais; juste; d'tre en charge, devrait, de l'galit; il faudrait ..., Il convient, ont entrepris, de nature, convenablement, correctement, adapter, en consquence, tre dveloppe, de supporter, un peu plus de prendre des postes remplir, tre, il se runit, l'heure actuelle, alors que, en (local), en; G: mte..., sollte, sich anschicken, geeignet, passend, richtig, passen, entsprechend, gewachsen sein, ertragen, etwas bernehmen, Posten ausfllen, sein, es trifft sich, zur Zeit, whrend, vor(rtlich), in 11.8: qi2 ki chi R:a ei,a lui,lor;acela particul modal (ce marcheaz o opinie ori o opiune subiectiv);particul final ce se refer la propoziia care o preced; E:used within a sentence to refer to somebody or somrthing mentioned earlier: he she it, they, his, her, its, their, that, such;G:er,sie es, dieser, jener, anderer, sein, ihr, dessen, deren, davon, Einleitungswort, etwa=nmlich, drckt Wunschform aus: mge; 11.9: [] wu2 mo2 mou4wu R:nu exist,nu are;fr;nu;golul;vidul,nonexistena[ceea ce nu are caracteristici i deci nici nume];E:not existing, there is not, nothing, no, without, un, -less, 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'unit originale du vide et de la plnitude; mother; la main gauche = la main qui arrt; G:nicht vorhanden, es gibt nicht, nichts, kein, ohne, un-, -los, gebraucht fr RS8506 (wu) = rt80 origin,mother; ncr14 die linke Hand= die haltende Hand; apare in : 1.13: 11.10: you3 yu R:a avea;a exista;manifestarea;plinul;fiina;existena[ceea ce are caracteristici i 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,

11.11: che1 tsche:R:vehicul cu roi, cru, aret[cru cu dou

roi],trsur;transport;roab. 11.12: zhi1 el;ea;acesta, acestea;a lui;a ei;a lor;semn pt. genitiv i atributiv; care se duce la; 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 k 1 gelesen, Rad, Maschine, Drehbank, schleifen, drechseln, Familienname, Wird auch k 1 gelesen;

11.13:

yong4 yung :R: a folosi;a utiliza;folositor( a face uz de:), prin aceasta; astfel; (vrea sa foloseasc:), nevoie; E: use, employ, apply, used in the negative: need, expenses, outlay, usefulness; F: utiliser, utile, l'utilit, l'utilisation, d'appliquer, utiliser, les moyens, travers, avec, pour,par consquent, donc, et ainsi -, dsormais, louer (serviteur), dans l'action de consommer, de dpenser , dpenses; G:gebrauchen, brauchen, brauchbar, ntzlich, Nutzen, Verwendung, anwenden, sich bedienen, Mittel, vermittels, mit, damit, um zu, deshalb, soda, und so -, nunmehr, anstellen(Diener), in Ttigkeit setzen, verbrauchen, ausgeben, Ausgaben, Unkosten; apare in:4.4;

11.14:

shan1;yan2 yen a da forma; limite; margini; shan1: a amesteca lutul cu ap; yan:grani; pmnt teren; rn; sol, baz, jos, uscat; regiune, loc, inut; vizuin; teritoriu; nmol; noroi;; local. a mrlui; a mica;A. rectiliniu, drept; corect, ortodox, veritabil, pur; autentic; natural, neprefcut; exact, just, drept;; principal,ef; mai ales, n special;; a corecta; a pedepsi; a mustra, a dojeni; neutraliza, a guverna; a administra; (semn de corectitudine:)martor; B. prima lun; E:limit, border, shape, form;F:forme; former, rendre; frontire; G: Grenze, weit und breit, formen, gestalten;

11.15 zhi2 tschi:R: lut; argila; caolin; pamant teren; rn; sol, baz, jos,
uscat; regiune, loc, inut; vizuin; teritoriu; namol; noroi; local. rectiliniu, drept; direct, natural; just, sincere, vertical,sincer; exact, simplu, singur, unic; doar; E:kaolin, clay, loam; G:Kaolin, Ton, Lehm;

11.16:

yi3 i R:a folosi;n acord cu;aa i aa;folos,pt.ca s;de,de ctre,de la;prin, pe la;cu;lng,alturi de,fiindc,a adopta,a considera c;prin (mijlocirea a), pentru ca s;pornind de la; E:use, take, according to, because of, in order to, so as to;G:gebrauchen, nehmen als, betrachten als, mit, vermittels, durch, damit, dadurch, von her, lasen, veranlassen, so da, dmait, um zu, entsprechend, gem, auf Grund von, deshalb, deswegen, weil, und und auch, wie auch, oder, beziehungsweise, dient zur Voranstellung des Objekts, bildet Adverbien, aus diesem Grunde; 11.17:[] wei2,4 wei: R: a face,a aciona,a fptui;a fi;a administra;a servi drept;a aciona ca;a deveni;n numele; a cauza;pentru c; din pricin c;motiv; E:do,act,act as,serve as,become,be,mean,together with [suo so actually;place]to indicate a passive structure;indicating the object of one's act of service; F: faire, agir, pratiquer, tre utiliss comme, sont considrs,pour; ; afin de; en vue de; wi su y wi agir sa guise / se conduire en matre absolu / se conduire en despote; G:tun,handeln, ben, machen, lassen, veranlassen, bilden, sein, dienen als-, gelten als-, (4) zur Bestimmung als Objekt; 2.7;

11.18: qi4 ki:R:vas, oala;bol;vesel; farfurie, ustensil; unealt; instrument;

aptitudine; competen; calitate;talent; E:bowl; vessel;device; tool;ustensil; receptacle, skill, ability, suitability, utensil, ware, organ; G: Gef, Gert, Werkzeug, Fhigkeit, Tauglichkeit, taugen; 11.19: dang1 R: vedeti/see: 11.7 11.20: qi2 R: vedeti/see: 11.8 11.21: [] wu2 mo2 mou4 wu R: vedeti/see: 11.9 11.22: you3 yu R: vedeti/see: 11.10 11.23: qi4 R: vedeti/see: 11.18 11.24: zhi1 R: vedeti/see: 11.12 11.25: yong4 yung : R: vedeti/see: 11.13 11.26: zao2,4 tso:R:dalt;a guri; a perfora; a excava; a scoate,a sfredeli, a marca, a nsemna; (ascuit:), tios; pasionat, zelos, nfocat;intens;E:chisel, cut a hole, dig,certain, authentic,conclusive, mortise; G: Bohrer, bohren, aushhlen, ffnen, Fuge, Meiel, behauen, fein mahlen, erwgen, klar, deutlich, beweisen; 11.27: hu4 hu:R:cas ;u; familie[fr linia de deasupra:corp]; E: door, household, family, (bank)account; G: (einflglige)Tr, ffnung, Haushalt, Familie, Person, Leute, Hauptwortbildung, Bankkonto; 11.28: you 3,4 yu:R:fereastr; E: barred window, window, instruct;G:Gitterfenster, Fenster, unterweisen, belehren; 11.29: yi3: R: vedeti/see: 11.16

11.30:

wei3,4 R: fals, imitat;a inventa,a nscoci;a simula,a pretinde c;a falsifica ;a se preface; E: false, fake, bogus; G: falsch, unecht, eingebildet, vorgetuscht, geflscht

11.31: shi3,4 schi :R:camer, cas,conac,castel;cas mare;(pl) cas mare,

mprit n apartamente; familie; soie; E: room;G: Kammer, Grabkammer, Wohnung, Heim, Haus, Zimmer, Ehefrau, (kaiserliche) Familie,Hlle, Gehuse, Scheide; 11.32: dang1 R: vedeti/see: 11.7 11.33: qi2 R: vedeti/see: 11.8

11.34: 11.35: 11.36: 11.37: 11.38: 11.39:

[]wu2 mo2 mou4 wu R: vedeti/see: 11.9 you3 yu R: vedeti/see: 11.10 shi R: vedeti/see: 11.31 zhi R: vedeti/see: 11.12; yong4 yung : R: vedeti/see: 11.13 g gu4 ku ko ku R:cauz, motiv,deci,prin urmare aadar;intenie;

consecin, aciune,fenomen;(cauz a neplcerii:) necaz, mhnire,doliu, deces;rposat(mort), btrn, vechi;antic; E: reason, cause, therefore, along, consequently, origin, matter, deliberate, old, from the old days, once, former, friend, acquaintance, die, died; F: base; raison; cause; dessein; par consquent, c'est pourquoi; donc, l'origine, la matire, dlibrment, vieux, ancien, autrefois, anciennement, ami, connaissance, la mort, mourir; dcd;ideo; G:Grund, Ursache, deshalb, daher, folglich, Ursprung, Angelegenheit, absichtlich, alt, frher, einst, ehemalig, Freund, Bekanntschaft, sterben, verstorben; 11.40: you3 yu R: vedeti/see: 11.10

11.41: zhi1 R: vedeti/see: 11.12 11.42: yi3: R: vedeti/see: 11.16 11.43: wei2 R: vedeti/see: 11.17 11.44: li4 li R: ascutit, tios; aspru, ptrunztor; tios; (despre persoane) dezghetat,
iscusit; avantaj, profit; profita de ceva; n folosul cuiva; a avantaja, a favoriza; E:sharp, favourable, advantage, benefit, profit, interest; G:scharf, beiend, gewitzigt, gelufig, passend, Gewinn, Nutzen, Vorteil, Wohltat, ntzen, frdern, Verdienst, Zinsen, der Dritte einer Reihe von vieren, Familienname; 8.7;

11.45: wu2 R: vedeti/see: 11.9 11.46: zhi R: vedeti/see: 11.12 11.47: yi3: R: vedeti/see: 11.16 11.48: wei2 R: vedeti/see: 11.17 11.49: yong4 yung : R: vedeti/see: 11.13

ye3 ye particul final ,confirmarea unei

afirmai; asemenea;la fel;chiar i;exact;nc;E:also, too, as well, indicating concession, indicating resignation; G:Schluwort der Schriftsprache, das ist, das bedeutet, Zeichen des Indikativs, in seltenen Fllen ein Fragewort, Umgangssprache: auch, und ebenfalls, sogar;3.60;

8. BIBLIOGRAPHY/ BIBLIOGRAFIE /BIBLIOGRAPHIE/ BIBLIOGRAFIA

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

Add & Lomb [Stephen Addiss and Stanley Lombardo, Title: Lao-Tzu Tao Te Ching, translated, with translator's
preface, glossary, and pronunciation guide, with paintings by Stephen Addiss, introduced by Burton Watson; Published: Cambridge: Hackett Publishing Co., 1993 ISBN 0-87220-232-1]

Alan [Ralph Alan Dale ,The Tao Te Ching, 81 Verses By Lao Tzu with Introduction and Commentary,2007] Allchin [Allchin, Douglas, Tao Te Ching: Classics of Integrity and the Way,2002] Ames[ Roger T. Ames ,Title: Daodejing : making this life significant : a philosophical translation Published: Beijing: Xueyuan chubanshe, 2004]. Ames& Hall [Roger Ames and David Hall Dao De Ching: A Philosophical Translation, Ballantine, 2003] Ames&Young [Rhett Y. W. Young, Roger T. Ames, Title: Lao Zi : text, notes, and comments (by Chen Kuying; translated and adapted by Rhett Y. W. Young, Roger T. Ames), Published: San Francisco: Chinese Materials Center, 1977] Anonymous [Dutch - English by Anonymous] Ariane [Ariane Rump in collaboration with Wing-tsit Chan , Title: Commentary on the Lao Tzu (by Wang Pi), Published: Honolulu: University Press of Hawaii, 1979] Armel[Armel Guerne Lao Tseu, Tao T King, Club franais du livre, 1963]. Bahm [Archie J. Bahm,The King by Lao Tzu: Interpreted as Nature and Intelligence by Archie J. Bahm. 1958 ,Fourth printing 1967, Frederick Ungar Publishing Company] Balfour [Frederic Henry Balfour, THE TAO T CHING translated by Henry Balfour. 1884, Online document 2004] Bodde[Derk Bodde 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, 1983; Bodde, Derk, Further remarks on the identification of Lao Tzu: a last reply to Professor Dubs, In: Journal of the American Oriental Society, 64, 1944, 24-27] Beck [Sanderson Beck, English interpolation,1996] Blakney [Raymond B. Blakney, Title: The Way of Life: Tao Te Ching(Wang Bi): The Classic Translation, by Lao Tzu translation; Published: London, New York: Penguin Putnam, 1955, 1983. Mentor Books] Bullen [David Bullen] Bynner[Bynner, Witter,The Way of Life, According to Lau Tzu. New York: Putnam,1944Perigee/Penguin, 1972] Byrn [Tormod Kinnes 1997 Kinnes, Tormo[n]d [Byrn]: "Dao De Jing - Tao Te Ching" - Interpolation by Tormod Kinnes, based on the English versions of Lin Yutang, Arthur Waley and Wing-tsit Chan. http://oaks.nvg.org/re3ra3.html] Byrne [Byrne, Patrick Michael,Title: Tao Te Ching: The Way of Virtue, Published: Garden City Park, NY: SquareOne Classics, 1963, Lao-zi: Dao De Jing, Santa Fe, NM: Sun Pub. Co., 1991] Carus [Dr. Paul Carus, Lao-Tze's Tao-Teh-king, Chicago, London: The Open Court Pub. Co. ; K. Paul, Trench, Truebner, 1898; Carus, Paul, and D.T. Suzuki , The Canon of Reason and Virtue: Lao Tzus Tao Teh King. La Salle, Ill.: Open Court Publications, 1913.]. Chalmers [John Chalmers, The Speculations on Metaphysics, Polity and Morality of the Old Philosopher Lau Tsze, Published: London: Trubner, 1868] Chan [Wing-Tsit Chan, The Way of Lao Tzu (Tao-te Ching) Translated, with introductory essays, comments, and notes, by Wing-Tsit Chan, Published: New York: Macillan, Bobbs-Merrill Company, 1963The Library of Congress Catalog Card Number 62-21266] Chang [Chang Chung-yuan, Tao: A New Way of Thinking, a translation of the Tao Te Ching, with an introduction and commentaries, New York : Harper & Row, 1975; Chang, Chung-yuan. Le Monde du Tao : creativite et taoisme, essai sur la philosophie, la poesie et l'art chinois / Chang Chung-Yuan ; traduit de l'americain par Claude Elsen. - Paris : Stock, 1979 (27-evreux : impr. Herissey). - 217 p. : couv. ill. ; 18 cm. (Stock plus, ISSN 0154-361X).Trad. de : "Creativity and taoism" - ISBN 2-234-01056-X] Chen [Chen, Chao-Hsiu, Tao Te Ching: Lao Tzu's Classic Text in 81 Cards, Boxed Set, translation based on a version from Qing Dynasty, illustrated with art and calligraphy by Chao-Hsiu Chen, Eddison Sadd Editions, Published by Marlowe & Company, New York, 2003; Chao-Hsiu Chen, Tao Te Ching : Le clbre texte taoste prsent sur 81 cartes ,178 pages ,Editeur : Le Courrier du Livre, 2004] Chen E M[Chen, Ellen Marie , The Tao Te Ching: A New Translation with Commentary. New York: Paragon House, 1989; Chen, Ellen Marie, "Tao, Nature, Man, A Study of the Key Ideas in the Tao Te Ching," Dissertation, Philosophy, Ph.D.,Fordham University, 1967] ChengF[Franois Cheng, Vide et plein: le langage pictural chinois, ditions du Seuil, Paris, 1979, 1991; Francois Cheng, Vid si plin; Limbajul pictural chinezesc, Ed. Meridiane, Bucuresti, 1983; Franois Cheng Des extraits du livre de F. Cheng, Vide et Plein http://www.lacanchine.com/L_Cheng-vide.html ] ChengHong [David Hong Cheng, On Lao Tzu . Wadsworth. Belmont,2000, ISBN 0-534-57609-5] ChengLin [Cheng Lin The works of Lao Tzyy : Truth and Nature popularly known as Daw Der Jing

appended with chinese texts and the oldest commentaries; Published by the World Book Company,Taipei,Taiwan,China,june,1969] Clatfelder [Jim Clatfelder, The Tao Te Ching by Lao Tzu , Introduction to the Headless Tao] Chilcott [Chilcott, Tim, Dao De Jing. Laozi - Tao Te Ching Lao Tzu.,Chinese - English tclt.org.uk 2005,

pdf, 2005,www.tclt.org.uk/daode_jing_intro.htm, http://www.tclt.org.uk/daode_jing.htm]

Chou [Chou-Wing Chohan& Bellenteen, Abe (Translators)Tao TE Ching: The Cornerstone of Chinese Culture.Astrolog Publishing House, 2003, 128 p., www.sanmayce.com/, http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.html] Clatfelter [Headless version Jim Clatfelter, 2000, http://www.geocities.com/~jimclatfelter/jimztao.html] Cleary [Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas Cleary. 1991. HarperSanFrancisco ISBN 0-06-250216-6 ; Cleary, Thomas. Istruzioni nellefficacia e nella regola. In: Sesso e longevit. La pratica sessuale taoista come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). I Piccoli Libri, Armenia, Milano 1996.Cleary, Thomas. Lessenza del Tao. Tao Te Ching e Chuang-tzu (The essential Tao: an initiation into the heart of Taoism through the authentic Tao Te Ching and the inner teachings of Chuangtzu, 1991). Piccoli saggi, Oscar Mondadori, Milano, agosto 1994. Thomas Cleary, 1991] Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville, MO: SOM Publishing, 2003]] Correa [Correa, Nina, My Dao De Jing (The Path of Love and Happiness), translation and commentary, Dao Is Open, 2005 (see also Your Tao Te Ching, 2004] Cronk [George Cronk, 1999] Crowley Aleister Crowley The Tao Teh King (Liber CLVII), A New Translation by Ko Yuen(Aleister Crowley) The Equinox (Volume III, No. VIII.) 1923] Da Liu [Da Liu The Tao and Chinese culture, New York : Schocken Books, 1979] Dalton [Jerry O. Dalton, Title: Tao Te Ching: A New Approach, Published: New York, Avon, 1993] Derek Bryce [Derek Bryce, Leon Wieger , Tao-Te-Ching The Classic Chinese Work in English Translation, Lao-Tzu ,Wisdom of the Daoist Masters: The Works of Lao Zi (Lao Tzu), Lie Zi (Lieh Tzu), Zhuang Zi (Chuang Tzu) rendered into English by Derek Bryce from the French of Leon Wieger's Les Peres du System Taoiste (Cathasia, Les Belles Lettres, Paris),1984,1991, 1999 Liarech Enterprises] DerekLin [Derek Lin The Ancient Child http://truetao.org/ttc/ancient.htm, www.truetao.org/theway/suffer.htm] Dicus [Dicus, John, Tao Teh Ching. English interpolation, 2002, www.rivenrock.com/tao.htm] Dieterich [Dieterich, Wulf, Laozi Daodejing.English & German translations, each character linked to a dictionary (GIF + sealscript characters). http://home.debitel.net/user/wulf.dieterich/index.html] Donohue [Donohue, Estra Brian M.A., Poems of the Universe: Lao Tzu's Tao Te Ching, Lulu.com, 2005] Duyvendak[J.J.L. Duyvendak, Tao Te Ching The Book of the Way and Its Virtue translated from the Chinese and Annotated by J.J.L. Duyvendak. John Murray. London, 1954; Duyvendak, J. J. L. (a cura di). Tao t ching. Il Libro della Via e della virt (Tao t king. Le Livre de la Voie et de la Vertu, 1953). gli Adelphi, Adelphi (c 1973), Milano, ottobre 1994] Edwin [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the perspective of a Buddhist. July 14, 1996] Eiichi [Eiichi Shimomiss, Lao Tzu: The Tao Te Ching / An English Translation, 1998] racle [Jean racle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984]. Erkes [Eduard Erkes,Title: Ho-shang-kung's commentary on Lao-tse ,Published: Ascona, Switzerland: Artibus Asiae, 1950] Ettilio [Andreini, Attilio. Laozi. Genesi del Daodejing. Biblioteca, Einaudi, Torino, agosto 2004] Evola [Evola, Julius, Il libro della Via e della Virt, ed. Dott Gino Carabba Editore, Lanciano, 1923; Carabba Editore, Lanciano, 1947;ed (anastatica) Edizioni Arktos, Carmagnola, 1982; Evola, Julius, Lao Tze, Il libro del principio e della sua azione (Tao-T-Ching), Roma: Nuova presentazione,Casa Editrice Ceschina, Milano,1959; Orizzonti dello spirito, Edizioni Mediterranee, Roma,1972; Ristampe: 1987,1989,1992,1995; 1997; Julius Evola, Taoism: The Magic, the Mysticism, An introduction to a 1959 Italian translation of the Tao-Te-Ching, translated, with an introduction, by Guido Stucco; foreword by Jean Bernachot, Holmes Publishing Group; Edmonds(Washington)1993,1995; Evola, Julius (pseud.). Le Taoisme, presentation de Jean Bernachot ; trad. de l'italien par Jean Bernachot et Philippe Baillet; Ed. Pards, Puiseaux, 53p., 1989] Fex [Aalar Fex, Tao Te King(Wang Bi), 2006 ] Foucquet [Jean-Franois Foucquet (1665-1741)Second complete translation into Latin and French] Fukunaga [Fukunaga Mitsuji]

Gauthier [Gauthier, Andre, Tao Te Ching. Chinese English. Images by Penny Downes (in: The Nomad Web Site). http://home.pages.at/onkellotus/TTK/English_Gauthier_TTK.html, www.archive.org/ www.nomad.mcmail.com/tao/docs/taote.htm]
Gia Fu Feng [Laotse,Tao te king,Translated by Gia Fu Feng] Gia-Fu&Eng [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New York: Vintage, 1972] Gib-Cheng [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand : lectures on the Tao Teh Ching (by Zhng Mnqng, Cheng Man-ch'ing; translated from the Chinese by Tam C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981] Giles [Giles, Lionel. The Sayings of Lao Tzu. London: John Murray, 1905, 1950]. Goddard- Dwight Goddard, Laotzu's Tao and Wu Wei translation Brentano's Publishers. New York, 1919] Golden [Sen Golden & Marisa Presas , Laozi : Daodejing El llibre del dao i del de Traducci del xins, introducci i comentaris de Golden, Sen i Presas, Marisa,Editor: Servei de Publicacions de la Universitat Autnoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de lAbadia 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 Sen Golden & Marisa Presas). Gong [Gong, Tienzen (Jeh-Tween) 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[Gunon, Ren. 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, Ren Gunon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du Centre, juin 1926; Ren Gunon, Le Centre du Monde dans les doctrines Extrme-Orientales, Regnabit - 6e anne N 12 Tome XII Mai 1927] Hansen[Chad Hansen, A Daoist Theory of Chinese Thought, Oxford University Press, 2000] 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, ditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa vertu , suivi d'Aperus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur Marc Heaven qui demanda, avant son dcs, son ami Daniel Nazir de terminer son oeuvre, ditions 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 Tzus Tao Te Ching: A Translation of the Startling New Documents Found at Guodian Published: New York: Columbia University Press, 2000] Hin-Shun [Yan Hin(Khin)-shun Lao Tz - Dao De Tzn, a lui Ian Hin-un, Filosoful antic chinez Lao Tz i invttura 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, -, . , - ; -, . . .. : , 1950] 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 [Franois Houang et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-t-king, texte chinois prsent et traduit par Franois 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] Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003] Huang T. [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 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, compos dans le vi. sicle avant l're chrtienne. Paris, Ed.Duprat, Paris, 1842;La traduction franaise 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 Tky 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 Cen. 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, Franois Cheng, Dao de Jing : Le Livre de la voie et de la vertu, Lao zi, traduit par : et commentaire spirituel de Claude Larre, prface de : Franois Cheng, Descle 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 Vale, 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 Virt (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.

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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 Tzus Tao Te Ching and Wang Pis Commentary. Ann Arbor Center for Chinese Studies,The University of Michigan, Ann Arbor 1977] Lindauer[David Lindauer] LiouKiaHwai [Liou Kia-hway, Lao-tseu: Tao T King. Traduit du chinois par Liou Kia-hway, preface d'Etiemble, Editions Gallimard, Paris, 1967, 1969; Philosophes taostes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt Grynpas et Liou Kia-Hway. dition de Benedykt Grynpas et de Liou Kia-Hway. Avant-propos, prface et bibliographie par tiemble. Collection : Bibliothque de la Pliade (No 283), 896 pages, Paris, Gallimard ,1980; Liou Kia-hway, Loeuvre complte de Tchouang-tseu. Paris : Gallimard, Connaissance de lOrient , 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,

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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] Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Daodejing, Asian Philosophy. Vol 16, No. 3, pp. 149171] 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 Indpendant,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 Zis 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] Nol [Franois Nol(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete translation of the Daode jing - into Latin] Nyssen [Olivier Nyssen Lao Ts 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 (Taotching). Civilt 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 Ta-t-King, ou le Livre rvr de la Raison suprme et de la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en franais et publi pour la premire fois en Europe avec une version latine et le texte chinois en regard, accompagn du commentaire complet de Sie-Ho, d'origine occidentale, et de notes tires 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 lEgypte et de la Chine" tome deuxieme :" Chi-King" p.399, Ed.Maisonnewe et C-ie, Paris, 1872]. 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-tzus Taoteching. San Francisco: Mercury House, 1996.] Rmusat [Abel-Rmusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",premire traduction partielle du Tao-Te-King, Paris, 1823. Mmoires de lAcademie 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 Tzus 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] 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, , 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. Title: A Chinese reading of the Daodejing: Wang Bi's commentary on the Laozi with critical text and translation, Published: Albany: State University of New York Press, c2003] Waley [Arthur Wailey, Title: Tao Te Ching, Published: 1934,Hertfordshire: Wordsworth Editions, 1997, http://afpc.asso.fr/wengu/wg/wengu.php?l=Daodejing] Walker [Walker, Brian Browne, 1996; Tao Te Ching (The Tao Te Ching of Lao Tzu, 1995). Piccola Biblioteca Oscar, Mondadori, Milano, giugno 1998] Wang [Wang, Robin R., "Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taijitu shuo): A Construction of the Confucian Metaphysics" [with commentary on Daodejing, Chapters 16, 28, 37, 40, 42], Journal of the History of Ideas, Vol. 66 (2005) No. 3, pp. 307-323] Watters [Watters, Thomas , Lao-Tzu, a study in Chinese philosophy, Published: Hongkong, 1870] Watts [Watts Alan, Al Chung-liang Huang, Tao: The Watercourse Way(Tao: Calea ca o curgere a apei), Pantheon, New York, 1975; in traducerea lui Dinu Luca: Dao, Calea ca o curgere de apa, Humanitas, 1995] Wawrytko [Wawrytko, Sandra A., "The Viability (Dao) and Virtuosity (De) of Daoist Ecology: Reversion (Fu) as Renewal," Journal of Chinese Philosophy, Volume 32 (March, 2005), #1, pp. 89-103. (JCP)] Wei [Henry Wei, The Guiding Light of Lao Tzu: a new translation and commentary on the Tao Teh Ching, A QUEST BOOK, Edition: Mild Wear , Publisher: Theosophical Publishing House, 234 pages ,Date published: 1982] Welch [Jerry C. Welch(Khiron), Thou Dei Jinn translated by Khiron (Jerry C. Welch), the Kuei-Shen Hsien 1998.,Published on electronic media in the United States of America. Written and Illustrated by Khiron (Jerry C. Welch) the Kuei-Shen Hsien. Calligraphy by Walter E. Harris III. Digitally Mastered by Erik Stackhouse.,1998 Chinese (Mawang Dui); ] Wieger [Wieger Lon S.J., Lao-tzeu, Tao-tei-king, traducere si interpretare in "Les Peres du systeme taoiste, Sienhsien, 1913. Lon Wieger, Les Pres Du Systme Taoste, I Lao-Tzeu, II Lie Tzeu,III Tchoang-Tzeu, Les Humanits Dextrme-Orient,Srie Culturelle Des Hautes tudes De Tien-Tsin, Socit ddition Les Belles Lettres, 95 Boulevard Raspail, Paris Vie, Cathasia,1913 /Leon WiegerWisdom of the Daoist Masters: The Works of Lao Zi (Lao Tzu), Lie Zi (Lieh Tzu), Zhuang Zi(Chuang Tzu); Tao Te Ching. Lopera di Lao-tzu. In: I Padri del Taoismo (Les Pres du Systme Taoste). Grandi Pensatori dOriente e dOccidente. Le Tradizioni, Luni, Milano, febbraio 1994.] Wilhelm [Wilhelm Richard, Tao Te King, trad., Ed. de Medicis, 1984; Wilhelm, Richard, Tao Te Ching, trans. H.G. Ostwald. London: Arkana/Routledge & Kegan Paul, 1985.] Wing [R.L. Wing, The Tao of Power, Lao Tzu's Classic Guide to Leadership, Influence and Excellence, A New Translation of Tao Te Ching from Chinese into English by R..L. 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. Johns 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, ditions 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: Cheng 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; Prcis d'histoire de la philosophie chinoise : D'aprs le texte anglais dit par Derk Bodde;Traduction de Guillaume Dunstheimer; Prface de Paul Demiville , 367 p. ditions PAYOT - Paris. l dition : 1952, Paris, d. 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 [Lin Yutang The Tao Te Ching, The Wisdom of Laotse, published by Random House .1948] 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 ]