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Strategia secret sau viziunea subtil asupra lumii [ we mng]

The Secret Strategy of the Reverse way or the subtle Intelligence upon the universe
Orice actiune creaza, cheama sau finanteaza reactiunea, care poate fi utilizata pt a
obtine rezultatul invers ; Cel ce vrea s slbeasc ceva, trebuie nti s-l ntreasc
Cum controlam realitatea actionand contrar (folosind reactia inversa; reactiunea);
Lao Zi / Lao Tzu/ Lao Tseu la z
Capitolul 36. d sn sh li zhng
articol de Mirahorian


Rezumat/ Abstract: Acest articol se refera la controlul realitatii actionand contrar scopului urmarit
(folosind reactia inversa; reactiunea). Orice actiune creaza, cheama sau finanteaza reactiunea
care poate fi utilizata pt a obtine rezultatul invers. Amplificam lucrul cu care luptam, fiindca il
finantam energetic prin atentia noastra (Isis ): urcarea induce coborarea; cresterea unui lucru
induce scaderea sa; ne agitam sau ne incordam, ca sa ne linistim; intinderea si incordarea corpului
induc relaxarea; activitatea intensa induce repausul (dezactivarea; oboseala; epuizarea);
hiperventilatia (respiratia holotropica) induce suspendarea respiratiei; agonia induce extazul;
concentrarea ( activitatea mentala maxima) induce iesirea din minte; golirea induce umplerea;
plecarea/ despartirea, induce apropierea.


Introducere

1. Titlu /Title /Titre /Titel/ Ttulo /Titolo:
Strategia secret sau viziunea subtil asupra lumii [ we mng]
Principiul actiunii contrare deschide calea intelegerii renuntarii la lupta si la actiunea impusa pt
trecerea la actiunea paradoxala fara reactiuni (wei wu wei);
Cel ce vrea s slbeasc ceva, trebuie nti s-l ntreasc (orice actiune creaza, cheama sau
finanteaza reactiunea)
2. Variante antice /Ancient Versions/ Les versions antiques /Antiguo versiones /Alte Versionen/ Le
antiche versioni
3. Traducerea capitolului 36 din Lao Tzu / Translation /Traduction/ bersetzung / Traduccin
/Traduzione
3.1. Traducerea analitic (convergent) /Analytical (convergent) translation/ Traduction
analytique (convergente)/ Analytische (konvergenten) bersetzung / Traduccin analtica
(convergente) /Traduzione analitici (convergente)/ the left brain/cerebral hemisphere is verbal
linear and processes information in an analytical and sequential way
Note / Notes/ Noten

3.2.Traducerea analogic (divergent) / Analogic (divergent) Translation/La traduction
analogique (divergente)/ Analogisch (divergent)bersetzung/Traduccin analgica (divergente)
/Traduzione analogico (divergente)/the right brain/right-hemisphere is analogic, non-linear,
creative, simultaneous and intuitive;
Note / Notes/Noten

4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si
germana / Translations versions in Romanian language, in English, French, Italian, Spanish &
German / Versions de traduction dans langue roumaine, en anglais, franais, espagnol , italien et
en allemand / 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. Comentariu / Commentary / Commentaire /Kommentar /Comentario /Commento
6. Conexiuni / Connections / Connexions/ Verbindungen/ Conexiones/Connessioni
7. Dictionar / Dictionary/ Dictionnaire/ Wrterbuch /Diccionario/Dizionario
8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografa/

ANEXE
Anexa 1 : Lao Tzu, by Heider, John, 1985

Introducere

In acest capitol este vorba despre calea de iluminare prin actiune paradoxal pt a realiza "viziunea
subtil [ we mng] direct ori nemijlocit asupra lumii-
Principiul actiunii contrare deschide calea intelegerii renuntarii la lupta si la actiunea impusa pt
trecerea la actiunea paradoxala fara reactiuni (wei wu wei);
Cel ce vrea s slbeasc ceva, trebuie nti s-l ntreasc (orice actiune creaza, cheama sau
finanteaza reactiunea).
Cum controlam realitatea actionand contrar (folosind reactia inversa; reactiunea)?
Amplificam lucrul cu care luptam, fiindca il finantam energetic prin atentia noastra (Isis );
plecam/ne despartim, ca sa ne apropiem; crestem, ca sa scadem ceva; ne agitam/incordam, ca sa
ne linistim; hiperventilatia (respiratia holotropica) induce suspendarea respiratiei; intinderea si
incordarea corpului induce relaxarea; activitatea intensa induce repausul (dezactivarea; oboseala;
epuizarea); agonia induce extazul; concentrarea ( activitatea mentala maxima) induce iesirea din
minte; urcarea induce coborarea;
Din aceasta cauza concentrarea ( focalizarea atentiei ) este o modalitate de eliberare din minte
"Daca vrei sa scazi ceva ( activitatea, incordarea, atentia unidirectionala, identificarea cu mintea,
prizonieratul in minte) mai intai creste/ amplifica acel lucru"
agonia (epuizarea mintii prin zbucium , suferinta, neliniste) duce inevitabil la extaz (te elibereaza
din minte)
extazul este permanent.. fericirea neconditionata nu este absenta niciodata ; lipsa ei se manifesta
doar la cei cazuti in minte, la cei separati de ei insisi; trecerea de la agonie la extaz este data de
capacitatea de a ne intoarce in noi insine, de a ne elibera din minte; te iubesc



1. Titlu/Title /Titre /Titel/ Ttulo /Titolo:

Titlul chinezesc/Titlul lui Legge /Titlul lui Susuki /Titlul lui Goddard/
we mng - titlul capitolului si prima propozitie din fraza a doua propozitia : 36.09
we mng Viziunea subtil/Micorarea luminii/Explicaia secret/Explicarea unui paradox
Chinese Title/ Legge's Title/ Susuki's Title/ Goddard's Title/
we mng Minimizing the Light/ The Secret's Explanation/ Explanation of a Paradox

Titluri date de ali traductori i comentatori :
Doctrina inversrii/The Doctrine of Reversion (Shi Fu Hwang)
Inversari naturale /Natural Reversals (Chad Hansen)
Cale invers/ Reverse way (Matsumoto Naoto)
Mini si marea iluminare/ Minute and big Enlightenment (Matsumoto Naoto)

Intuitia cea mai ptrunztoare asupra mersului vietii / The most penetrating insight into the way of life
(Archie J. Bahm, 1958)
Temelia intelepciunii transcedentale /La base della sapienza transcedentale (Evola Julius, 1923)
Intelepciunea subtila / La sapienza sottile (Evola Julius, 1959)
Intelegerea secret / Secret Intelligence/Understanding (John Chalmers,1868)
Obscura iluminare/ Dusky Enlightenment (Hinton David)
Ritmul vietii / The Rhythm Of Life (Yutang Lin)
Acordul ascuns/ The Covert Agreement (Walter Gorn Old)
Puterea paradoxului/The Power of the Paradox/ Kraft der Paradoxie (Hilmar Klaus)
Explicaia secretului/ The Secret's Explanation ( D.T. Suzuki & Paul Carus, 1913)
Carus: the secret's explanation explicarea [ iluminarea] secretului
Explicarea unui paradox - unei contradictii aparente / Explanation of a Paradox - of a seeming
contradiction (Dwight Goddard and Henri Borel, 1919)
Guverneaz linistit/ Govern Peacefully (C. Ganson- pseudonym for MacHovec, Frank J., 1962 )
Succesul(victoria) /Overcoming (Stan Rosenthal, 1984)
title 2= Opposition 2/ title 1= Influence (Peter A. Merel )
Discernamantul detaliat ( we mng) pt a utiliza inversarile naturale /Minute discernment to use
Lumina mistica/ The Mystic Light (Beck Sanderson, 1996 )
Calea luminii subtile /The Way of Subtle Light .(Blakney R. B. , 1955)
Iluminarea ascunsa/ Hidden Enlightenment (Heysinger I.W., 1903)
Lumina Slab /Faint Light (Wei Ming) (Wei Henry)
Mica lumin ntunecat/ The small dark light (Le Guin Ursula K.; Mitchell , Stephen)
Micorarea/ascunderea luminii /Minimising/Hiding the Light (McIntyre Stephen, 2009)
Intelepciunea obscuritatii / Wisdom of obscurity Living in obscurity (Wayne Dyer)
Blndetea rezist mai mult dect tria /The gentle outlasts the strong (Mackay Rory B)

Conexiuni cu alte capitole din textul lui Lao Tzu :
11, 22 (golete-te i vei fi plin; coboar i vei urca), 26 (Greul este temelia uorului), 27 (Cel ce
tie s mearg bine nu las urme)
36 (contract pt a dilata; urc pt a cobori) , 76 ( 36.10. De aceea suplul (moalele; elasticul) nvinge
durul [tarele; rigidul; Iar, slabul (umilul; josul; cel din urma); femininul Yin] nfrnge puternicul
(marele; naltul; cel dintai; masculinul; Yang)
30 (Franois Cheng citeaz capitolul 30 din Lao Tzu: "Supra-dezvoltarea(excesul de activitate)
inseamn a grbi imbtrnirea (oboseala; deteriorarea; decaderea); asta inseamn a prsi
Calea. Iar a prsi Calea inseamn a pieri curnd. " Stanislas Julien: "Cnd fiintele au ajuns la
plintatea puterii lor, ele imbtrnesc. Acest lucru inseamna a nu imita Tao (mersul universului).
Cel care nu imit Tao nu va intrzia s piar?/ Franois Cheng cite le chapitre XXX de Lao tseu :
Sur- dvelopper, cest hter la vieillesse ; cest quitter la Voie. Et quitter la Voie, cest bientt prir.
Stanislas julien: Quand les tres sont arrivs la plnitude de leur force, ils vieillissent. Cela
s'appelle ne pas imiter le Tao. Celui qui n'imite pas le Tao ne tarde pas prir. "
34 ("il potere originario sviluppantesi nel lasciar andare e el dare" -Evola )

Text in lb. chinez Text Wng B transliterat in Pnyn
36. (di4 san1 shi2 liu4 zhang1 )

jiang1 yu4 xi zhi1 , bi4 gu4 zhang1 zhi1 ;
jiang1yu4 ruo4 zhi1 , bi4 gu4 qiang2 zhi1 ;
jiang1 yu4 fei4 zhi1 , bi4 gu4 xing4 zhi1 ;
jiang1yu4 qu3 zhi1 , bi4 gu4 yu3 zhi1 .
shi4 wei4 wei1 ming2 . rou2 ruo4 sheng4 gang1 qiang2 .
yu2 bu4 ke3 tuo1 yu2 yuan1 ,
guo2 zhi1 li4 qi4 bu4 ke3 yi3 shi4 ren2 .

2. Variante antice/Ancient Versions/ Les versions antiques /Antiguo versiones /Alte Versionen/ Le
antiche versioni
2.1. Textul in lb. chineza in versiunea lui Wang Bi () (226 249 e.n) :
WB :

2.2. Textul in lb. chineza in versiunea lui Heshang Gong () (202-157 i.e.n.):



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



2.4. Textul in lb. chineza in versiunea Ma Wang Tui ( Mwngdu ) din anul 168 i.e.n..
MWD A Mwngdu version A (= "Jiaben" )
A:


MWD B Mwngdu version B (= "Yiben" )
B:


2.5. Textul in lb. chineza in versiunea Kuo Tian ( Guodian) datat inainte de 300 i.e.n.
Capitolul 36 nu exist in versiunea pe fii de bambus descoperit la Guodian / Chapter 36 is
not present in the bamboo slips version discoveded at Guodian/ Le chapitre 36 n'est pas
prsent dans la version sur les fiches lamelles de bambou dcouvertes Guodian / Kapitel
nicht vorhanden
vedei semnificaia fiecrui caracter in dicionarul situat dup note


3. Traducere/ Translation /Traduction/ bersetzung / Traduccin /Traduzione

3.1. Traducerea analitic (convergent) /Analytical (convergent) translation/ Traduction analytique
(convergente)/ Analytische (konvergenten) bersetzung / Traduccin analtica (convergente)
/Traduzione analitici (convergente)/ the left brain/cerebral hemisphere is verbal linear and
processes information in an analytical and sequential way

36.01. , jing y x zh,
Cel ce vrea s coboare [s contracte; s strng; s centralizeze/guverneze ] ceva,
If you want to shrink something,
Mchtest du bald schon etwas schrumpfen,

36.02. ;b g zhng zh;
trebuie nti s-l ridice [dilate; intind; divid; compartimenteze; descentralizeze];
you must first stretch it;
musst du es zunchst ausdehnen;

36.03. , jing y ru zh,
Cel ce vrea s slbeasc ceva[ o legtur/dependent],
if you want to weaken something,
mchtest du bald schon etwas schwchen,

36.04. ; b g qing zh;
trebuie nti s-l ntreasc
you must first strengthen it;
musst du es zuerst strken;

36.05. , jing y fi zh,
Cel ce vrea s elimine [s resping] pe cineva [ceva],
if you want to reject something,
mchtest du bald schon etwas ablehnen,

36.06. ; b g xng zh;
trebuie nti s-l nalte [s-l promoveze]
you must first promote it;
musst du es zunchst frdern;

36.07. , jing y du zh
Cel ce vrea s obin [s inainteze; s ia] ceva
if you want to take something,
mchtest du bald schon etwas nehmen,

36.08. ; b g y zh;
trebuie mai nti s fac concesii [s cedeze; s se retrag; s dea]
you must first give it:
musst du es zuerst geben:

36.09. sh wi wi mng.
Aceasta este numit viziunea/intelegerea subtil [ strategia secret a universului; dificil de nteles,
dei este clar exemplificat de experienta curent: inainte de a expira, trebuie s inspirm;
universul se dilat, inainte de a se contracta; pentru a stpni este necesar s divizezi, s
compartimentezi ]
this is called subtle/secret understanding/enlightenment.
das nennt man subtile Erleuchtung.

b 10-13 Moalele si cel care cedeaz (flexibilul; femininul; Yin) invinge tarele si rigidul ( incpt-
natul; pe cel care inainteaz; masculinul; Yang) /The Soft and the Yielding Overcome the Hard
and the Rigid/ Weiches und Nachgiebiges siegen ber Hartes und Starres

36.10. ru ru shng gng qing.
De aceea suplul (moalele; elasticul; flexibilul) si cel care cedeaz (slabul, umilul; josul; cel din
urm; femininul Yin ) nving tarele [durul; rigidul] si puternicul [ marele; naltul; cel dinti;
masculinul; Yang]
The soft and yielding overcome the hard and rigid.
Weichheit und Nachgiebigkeit berwinden Hrte und Starre.

36.11. , y b k tu [sheng] y yun,
[Asa cum neleptul (sfntul) ca i] petele nu prsete apele profunde [ linitea; tcerea; pacea
din centrul imuabil; low profile ] 14
Fish shouldn't be taken from the depths;
Le poisson ne doit pas sortir; Des eaux profondes
Fische nie sollte man sie herausnehmen aus der Tiefe;

36.12. gu zh l q
ale statului ascutite arme ( strategii; instrumente)
the realm's sharp weapons
des Staates scharfe Waffen

36.13. b k y sh rn.
nu trebuie aratate in mod similar oamenilor [De aceea statul/sfantul/ liderul tinuiete/ nu
imprumut/ nu arat instrumentele/armele/ strategiile sale cele mai eficace oamenilor-cci altfel
acestea s-ar ntoarce mpotriva lui, distrugndu-l ]
shouldn't be accordingly displayed to the people.
nie sollte man sie entsprechend zeigen dem Volk.

Note / Notes/ Noten 36
vedei semnificaia fiecrui caracter in dicionarul situat dup note


*In unele traduceri apare interpretarea: "nceputul contractiei urmeaz necesar apogeului
expansiuni" iar "slbiciunea urmeaz utilizrii i epuizrii fortei"...
Capitolul 30 C15-16: "Cnd o fiint n deplintatea puterilor sale mbtrnete [cnd dup apogeu
urmeaz decderea], 16. Inseamn c omul a abuzat de puterile sale i nu a urmat Calea (Tao)
[a fi dur, agresiv, exteriorizat nseamn a te ndeprta de moliciunea, blndetea i supletea
copilului, viului i a lui Tao; nseamn a te apropia de rigiditatea mortii]."
**Vedeti si conexiunea cu capitolul 77

1. lit.: dac ai de gnd s; "dac intentionezi s " ; "n cazul n care ... n curnd" (n) viitor, de
acum nainte; in scopul de a ...", "n cazul n care (v-ar) plcea." / going to (about) to; "if soon"
(in the) future, henceforth, soon / im Begriff zu; wenn bald", demnchst, knftig, bald;
lit.: "n scopul de a", " daca/ n cazul n care (tu) doresti" / "in order to", "if (you) wish" / um
zu", wenn (man) wnscht".
2. lit.: etimologic: "mini peste inima"; / etymologically: "hands over heart" / wrtl.: Hand aufs
Herz".
e.g.: este necesar, prin urmare, de aceea, temeinic, cu sigurant; n primul rnd (pentru
moment) ; nainte de toate/ necessary, therefore, thoroughly, surely / notwendig, daher, grndlich,
sicherlich; or: first (for the time being) / oder: zunchst.
12. li qi lit.: "dispozitive ascutite" (= arme); mijloace superioare / "sharp devices" (=
weapons); superior means /scharfe Gerte" (= Waffen); berlegene Mittel; s. Jacobs S. 114.
l li4 li R: avantaj, beneficiu; profit; profita de; n folosul cuiva; a avantaja; vedei: 8.7;
10. conexiune cu 76 : Pecetea vieii si a morii/ Flexibilitate sau rigiditate [cnd se nasc oamenii
sunt moi, elastici i slabi dar plini de viat; cnd sunt aproape de moarte sunt tari i rigizi]
11. sometimes "sheng" / zuweilen: "sheng".
"Petii triesc unii cu alii n ap, oamenii triesc unii cu alii n Tao. Pentru vieuitoarele care
umbl n ap, e de ajuns s sapi un iaz ca ele s-i gseasc hrana. Pentru cei ce umbl n Tao, e
de ajuns s practice nonactiunea ca viaa lor s-i urmeze cursul. Pe acest temei pot s spun c
petii uit unii de alii n fluvii i lacuri, iar oamenii uit unii de alii n arta de a se potrivi cu Tao"
[ Zhuangzi 13, p. 217]
13. or: a afia, a demonstra, a arta, a dezvlui; a da in spectacol;/ display, demonstrate,
reveal / oder: vorzeigen, demonstrieren, enthllen.

vedei semnificaia fiecrui caracter in dicionarul situat dup note


3.2.Traducerea analogic (divergent) / Analogic (divergent) Translation/La traduction analogique
(divergente)/ Analogisch (divergent)bersetzung/Traduccin analgica (divergente) /Traduzione
analogico (divergente)/the right brain/right-hemisphere is analogic, non-linear, creative,
simultaneous and intuitive;

36.1. Cel ce vrea s contracte [sau s coboare] ceva,
trebuie nti s-l dilate [sau s-l ridice; cci altfel, ceea ce vrem s comprimm, cu siguran se va
dilata]*
36.2. Cel ce vrea s slbeasc ceva,
trebuie nti s-l ntreasc [altfel opoziia joac rol de stimul i cu sigurant l ntrete (de
exemplu: insomnia); Iisis: "finanm/intrim lucrul cu care luptm" ]
36.3. Cel ce vrea s elimine [s resping; s distrug; s deprecieze; ] pe cineva [ceva],
trebuie nti s-l nale [ s-l promoveze; s-l ridice n slvi; s-l duc la apogeu, dup care, natural
va descrete]
36.4. Cel ce vrea s obin ceva [ s ia locul cuiva; s intre n posesia unui anumit lucru],
trebuie mai nti s cedeze [s druiasc; s se retrag; s fac concesii; s se predea; s
renunte; s capituleze; s se resemneze, s se lase pguba i s accepte/ s se mpace cu
situaia; s restitue; (altfel va pierde i el acel lucru); doar cel gol se poate umple; doar cel deschis
poate primi; cel ce se elibereaz de greutti este mai nti covrit de ele].
36. 5. Aceasta este viziunea/inelegerea subtil [asupra lumii; dificil de neles, dei este clar
exemplificat de experiena curent]
36.6. De aceea suplul (moalele; elasticul) nvinge durul [tarele; rigidul; de aceea slabul (umilul;
josul; cel din urm) nfrnge puternicul (marele; naltul; cel dinti)
36.7. [De aceea neleptul/sfntul ca i] petele nu prsete apele profunde [strile i nivelele
profunde ale contiintei nu trebuie abandonate n favoarea periferiei, adic a strii profane
veghe; nu trebuie abandonat centrul, calmul, linitea i interiorizarea n favoarea agitaiei i
exteriorizrii; neleptul rmne mic, umil, ascuns i nu atrage atenia]**
36.8. De aceea armele/instrumentele ascuite/eficace ale statului/domeniului
nu trebuie artate oamenilor [aa cum intr-o cas nu artm i nu lsm la indemna copiilor
lucrurile, care i-ar putea ucide, tot astfel statul/ineleptul/sfntul tinuiete oamenilor
instrumentele/armele sale cele mai eficace, cci altfel acestea s-ar ntoarce mpotriva lor,
distrugndu-i]



4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si
germana / Translations versions in Romanian language, in English, French, Italian, Spanish &
German / Versions de traduction dans langue roumaine, en anglais, franais, espagnol , italien et
en allemand / 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
Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the abreviation fot the
authors/

Capitolul 36 are 10 propozitii si a fost impartit in 3 fraze
Fraza 1 ( propozitiile 1-8 ) Sentence 1 ( 1-8)
Fraza 2 ( propozitiile 9-10 ) Sentence 2 ( 9-10)
Fraza 3 ( propozitiile11-13) Sentence 3 ( 11-13)

36.01. , jing y x zh,
Cel ce vrea s coboare [s contracte] ceva,
If you want to shrink something,
Mchtest du bald schon etwas schrumpfen,

36.02. ; b g zhng zh;
trebuie nti s-l ridice [ s-l dilate; intinda];
you must first stretch it;
musst du es zunchst ausdehnen;

36.03. , jing y ru zh,
Cel ce vrea s slbeasc ceva,
if you want to weaken something,
mchtest du bald schon etwas schwchen,

36.04. ; b g qing zh;
trebuie nti s-l ntreasc
you must first strengthen it;
musst du es zuerst strken;

36.05. , jing y fi zh,
Cel ce vrea s elimine [s resping] pe cineva [ceva],
if you want to reject something,
mchtest du bald schon etwas ablehnen,

36.06. ; b g xng zh;
trebuie nti s-l nalte [s-l promoveze]
you must first promote it;
musst du es zunchst frdern;

36.07. , jing y du zh
Cel ce vrea s obin ceva [s inainteze]
if you want to take something,
mchtest du bald schon etwas nehmen,

36.08. ; b g y zh;
trebuie mai nti s fac concesii [s cedeze; s se retrag]
you must first give it:
musst du es zuerst geben:




Capitolul 36 Fraza 1 ( alcatuita din propozitiile 1-8) / Chapter 1 Sentence 1-8
Tao Te Ching Sixty Interactive Translations

Ram : Cnd un lucru se contract, e sigur c era dilatat. Cnd devine slab, e sigur c a avut fort. Cnd
se depreciaz, inseamn c era inltat. Cnd se despovreaz, inseamn c era covrsit.
Hin-Shun: Ceea ce vrem sa comprimam se dilata neaparat. Ceea ce vrem sa slabim se intareste
neaparat. Ceea ce vrem sa distrugem infloreste neaparat. Cine vrea sa-i ia cuiva ceva, pierde
neaparat si el acel lucru .
-: , .
, .
, .
- , .
Luca Dinu: Ce urmeaza a fi micsorat, trebuie mai intai marit; ce urmeaza a fi slabit, trebuie mai intai intarit;
ce urmeaza a fi deoparte lasat, trebuie mai intai inaltat; ce urmeaza a fi insusit, trebuie mai intai oferit;
( vedeti notele in comentariu).
Su Yan: Ce urmeaz a fi strns, trebuie mai inti intins. Ce urmeaz a fi slbit, trebuie mai inti
intrit. Ce urmeaz a fi dat jos, trebuie mai inti inaltat. Ce urmeaz a fi luat, trebuie mai inti dat.
( vedeti notele in comentariu).
Lupeanu Mira: Ce urmeaz a fi strns, a fost cu sigurant imprstiat. Ce urmeaz s fie slab, a
fost cu sigurant puternic. Ce urmeaz s fie aruncat, a fost cu sigurant apreciat. Ce urmeaz
s fie luat , a fost cu sigurant dat.

Archie J. Bahm (1958): The purpose of contracting (returning to Nature) is served by expanding (emerging
out of Nature in the first place). The purpose of weakening (subsiding or satisfying of desire) is served by
strengthening (arousing the will to live). The purpose of decline (of individual self-assertion) is served by
arising (of individuality). The purpose of taking away (culminating or perfecting life) is served by being given
(ie., "the last of life for which the first was made").
Balfour, Frederic Henry (1884): "When one feels a desire to concentrate it in one's own heart, it is
imperatively necessary to display it openly. When one feels a desire to cultivate it in its pliant phase, it is
imperatively necessary to fortify and strengthen one's own powers. When one feels a desire to abandon or
neglect it, it is imperatively necessary to stir up one's mind afresh in its pursuit. If anyone feels a desire to
obtain it, it is imperatively necessary that it should be imparted to him.
http://www.sacred-texts.com/tao/ttx/ttx02.htm
Beck In order to contract, it is necessary first to expand. In order to weaken, it is necessary first to
strengthen. In order to reduce, it is necessary first to build up. In order to receive, it is necessary first to
give.
Blackney What is to be shrunken Is first stretched out; What is to be weakened Is first made
strong; What will be thrown over Is first raised up; What will be withdrawn Is first bestowed.
Bullen David: For something to expand, first it must shrink. To strengthen something, first it must be
weakened. To raise something, first it must be lowered. To receive something, first you must give.
Bynner He who feels punctured Must once have been a bubble, He who feels unarmed Must have
carried arms, He who feels belittled Must have been consequential, He who feels deprived Must
have had privilege,
Byrn Tormond: If you want something to return to the source, you must first allow it to spread out.
If you want something to weaken, you must first allow it to become strong. If you want something
to be removed, you must first allow it to flourish. If you want to possess something, you must first
give it away.
Chalmers John (1868): (Nature) when about to contract any creature, is sure first to expand it;
when about to weaken, is sure first to strenthen; when about to bring down, is sure first to raise up;
when about to take away, is sure first to give.
Chan Wing-Tsit: In order to contract, It is necessary first to expand.
In order to weaken, It is necessary first to strengthen.
In order to destroy, It is necessary first to promote.
In order to grasp, It is necessary first to give.
Chang Chung-Yuan : that which is to be condensed must first be dispersed.
that which is to be enervated must first be vitalized.
that which is to be devastated must first be produced.
that which is to be obtained must first be yielded.
Chen Chao-Hsiu: to gather things, one must first disseminate them.
to weaken things, one must first strengthen them.
to abolish things, one must first prevail upon them.
to seize things, one must first grant them.
Chen Ellen M.: what is to be reduced, must first be expanded.
what is to be weakened, must first be made strong (ch'iang).
what is to be abolished, must first be established.
what is to be taken away, must first be given.
Cheng Lin: when one wishes to expand, one must first contract.
when one wishes to be strong, one must first be weak.
when one wishes to rise, one must first fall.
when one wishes to take, one must first give.
Cheng Hong David : In order to contract it, first allow it to expand.
In order to weaken it, first allow it to strengthen;
In order to eliminate it, first allow it to grow;
In order to take away from it, first allow it to receive.
Chou-Wing Chohan: in order to reduce something, it must first be expanded.
in order to weaken something, it must first be strengthened.
in order to drop something, it must first be lifted.
"in order to take, a man must first give."
Cleary, Thomas: Should you want to contain something, you must first deliberately let it expand.
Should you want to weaken something, you must deliberately let it grow strong. Should you want
to eliminate something, you must deliberately allow it to flourish.
Should you want to take something away, you must deliberately grant to access.
Correa Nina : If you want to begin to absorb, you must have first opened up.
If you want to begin to be weak, you must first have been strong.
If you want to begin to depart, you must first have been connected.
If you want to begin to take, you must first have given.
Cronk George (1999): To shrink, you must first expand. To weaken, you must first strengthen.
To knock down, you must first raise up. To receive, you must first give.
Crowley In order to draw breath, first empty the lungs; to weaken another, first strengthen him; to
overthrow another, first exalt him; to despoil another, first load him with gifts;
Derek Lin : If one wishes to shrink it One must first expand it
If one wishes to weaken it One must first strengthen it
If one wishes to discard it One must first promote it
If one wishes to seize it One must first give it
Duyvendak J. J.-L.: If you wish to contract, you should first expand. If you wish to weaken, you should first
strengthen. If you wish to destroy, you should first rouse. If you wish to seize, you should first give./ Si lon
veut rtrcir, il faut (dabord) tendre. Si lon veut affaiblir, il faut (dabord) fortifier. Si lon veut faire prir, il
faut (dabord) faire fleurir. Si lon veut saisir, il faut (dabord) offrir. [ vedeti note in Comentariu]
Evola Julius (Nelle versioni del 1923 e del 1959) : il piccolo implica il grande, la debolezza, la forta;
la discesa implica l'elevazione, il vuoto implica la pienezza 1. (1923)
Per trattenere [ per chiudere] Fa prima estendere
Per indebolire, Fa prima rafforzare
All'apice seguendo la discesa, Fa ascendere cio che vuoi abbattere
Per prendere devi prima dare(1959)
NOTA 1: vidul este expresia plinatatii lui Tao; negarea este reaizata de catre suprema afirmatie
asupra absentei (iluziei)
Ganson C.: pseudonym for MacHovec, Frank J., 1962
Gia-Fu Feng & Jane English, 1972: That which shrinks, Must first expand. That which fails Must first be
strong. That which is cast down Must first be raised. Before receiving There must be giving.
Goddard Dwight and Henri Borel,: That which has a tendency to contract must first have been extended;
that which has a tendency to weaken itself must first have been strong; that which shows a tendency to
destroy itself must first have been raised up; that which shows a tendency to scatter must first have been
gathered.(1919)
Before one can contract a thing, it must first be extended; before anything can be weakened, it must first be
made strong; before anything can be wasted, it must be present; before one can take a thing by force,
someone else must give it up. .(1939)
Gorn-Old Walter, 1904 : When Nature is about to withhold a thing it is sure first to increase it.
When about to weaken it is first sure to strengthen. When about to debase it is certain first to exalt.
When about to deprive it is first sure to give.
Hansen Chad: On the point of desiring to contract it, you must regard it as inherently expanded. On
the point of desiring to weaken it, you must regard it as inherently strong. On the point of desiring
to dissipate it, you must regard it as inherently thriving. On the point of desiring to steal it, you must
regard it as inherently belonging.
Hatcher Bradford, 2005: When desiring to contract a thing First be sure to expand it
When desiring to weaken a thing First be sure to empower it
When desiring to abolish a thing First be sure to promote it
When desiring to despoil a thing First be sure to endow it

Headless : You cannot be diminished, Unless you've been inflated
You cannot be defeated, Unless you've been elated
You cannot be belittled, Unless you've been esteemed
Unless you're wholly missing, You cannot be redeemed
Heider, John, 1985: All behaviours contain their opposites: - Hyper-inflation leads to collapse. - A
show of strength suggests insecurity. - What goes up must come down.
- If you want to prosper, be generous.
Henricks Robert G.( Ma-wang-tui version Translated by Robert G. Henricks, 1989)
http://terebess.hu/english/tao/henricks.html#Kap36
1. If you wish to shrink it, 2. You must certainly stretch it.
3. If you wish to weaken it, 4. You must certainly strengthen it.
5. If you wish to desert it, 6. You must certainly work closely with it.
7. If you wish to snatch something from it, 8. You must certainly give something to it.
Heysinger I.W., 1903: What is about to contract itself is sure to lengthen itself,
What is about to weaken itself is sure to strengthen itself,
What is about to ruin itself assuredly first uplifts,
And what is about to despoil itself it first endows with gifts.
Hinton David: to gather you must scatter. DEZBINA/COMPARTIMENTEAZA CA SA STAPANESTI
to weaken you must strengthen. to abandon you must foster. to take you must give.
Ho Lok Sang: in order to fold, one must first unfold;
in order to weaken, one must first strengthen;
in order to banish, one must first establish;
in order to deprive, one must first provide.
Huang Chichung: that which shall contract, must have long expanded;
that which shall weaken, must have long strengthened;
that which shall depart, must have long partaken;
that which shall take, must have long given.
Huang Tao : when you want to constrict something, you must first let it expand;
when you want to weaken something, you must first enable it;
when you want to eliminate something, you must first allow it;
when you want to conquer something, you must first let it be.
Hwang Shi Fu: lao tze says, a man who wants his opponent to become a greedy
man should allow him the chance to expand his benefit first.
he who wants to weaken his competitor should let his ambitions grow first.
he who wants to demolish his adversary should let him achieve first.
he who wants to plunder his enemy should let him have the storage place first.
Jiyu Ren: in order to contract it, it is necessary to expand it for the time being.
in order to weaken it, it is necessary to strengthen it for the time being.
in order to destroy it, it is necessary to promote it for the time being.
in order to grasp it, it is necessary to give to it for the time being.
Kari Hohne (2009):
Kim Ha Poong: when you want to shrink it, you must first stretch it.
when you want to make it weak, you must first make it strong.
when you want to make it fall, you must first make it rise.
when you want to rob it, you must first give it.
Kimura Yasuhiko Genku : what is ultimately to be compressed must first be expanded. what is
ultimately to be weakened must first be strengthened. what is ultimately to be discarded must first
be promoted. what is ultimately to be taken away must first be given.
Kiyoashi : pseudonym for Mitchell, Stephen
Kohn Livia (1993): The valley spirit does not die, It is called the mysterious female.
Kunesh Tom : Shrink to extend; exercise in order to weaken; stabilize for revolt
give in order to receive; die to live.
Kwok Man-Ho , Palmer, Ramsay, (1993): what is going to be diminished must first be allowed to inflate.
whatever you want to weaken must first be convinced of its strength.
what you want to overcome you must first of all submit to ...
what you want to take over you must first of all give to -
LaFargue Michael When you want to shrink something you must always enlarge it. When you
want to weaken something you must always strengthen it. When you want to neglect something
you must always involve yourself with it. When you want to deprive something you must always
give to it.
Larre (Pre Claude Larre): Pour resserrer amener stendre Pour affaiblir amener se fortifier
Pour dtruire amener se dployer Pour dpouiller amener senrichir.
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts):
Lau, D.C. (1963): if you would have a thing shrink, you must first stretch it;
if you would have a thing weakened, you must first strengthen it;
if you would have a thing laid aside, you must first set it up;
if you would take from a thing, you must first give to it.
Lauer Conradin Von : On ne peut rduire que ce qui est dploy.
On ne peut affaiblir que ce qui est puissant.
On ne peut abattre que ce qui est lev.
Ainsi pour recevoir, il faut avoir donn.
Legge : When one is about to take an inspiration, he is sure to make a (previous) expiration; when
he is going to weaken another, he will first strengthen him; when he is going to overthrow another,
he will first have raised him up; when he is going to despoil another, he will first have made gifts to
him:
Le Guin Ursula K.: What seeks to shrink must first have grown; what seeks weakness surely was
strong. What seeks its ruin must first have risen; what seeks to take has surely given.
Li David H. : before contracting [an object], let it expand; before weakening [an object], let it
solidify; before abandoning [an object], let it flourish; before seizing [an object], let it aggregate.
Lin Paul J.: about to shut it, let it first be opened. about to weaken it, let it first be strengthened.
about to destroy it, let it first be advanced. about to snatch it, let it first be given away.
Liou Kia-hwai: Qui veut rduire quelquun, Doit dabord le grandir.
Qui veut affaiblir quelquun, Doit dabord le renforcer.
Qui veut liminer quelquun. Doit dabord lexalter.
Qui veut supplanter quelquun. Doit dabord lui faire des concessions.
Lindauer Attain the desire for inhaling Firmly seed exhaling Attain the desire of lessening Firmly
seed strengthening Attain the desire of discarding Firmly seed allowing back Attain the desire of
taking by force Firmly seed giving away
Ludd Ned : That which shrinks must first expand. That which fails must first be strong.
That which is cast down must first be raised up. In order to receive, you first must give.
Lynn Richard John : if you would like to gather him in, you must resolve yourself to let him
aggrandize himself. if you would like to weaken him, you must resolve yourself to let him grow
strong. if you would like to nullify him, you must resolve yourself to let him flourish.
if you would like to take him, you must resolve yourself to let him have his way.
Mabry What you want shrunk Must first be allowed to expand. What you want weakened Must first
be strengthened. What you want destroyed Must first be allowed to flourish. That which you want
to take Must first be given.
MacHovec, Frank J., 1962 (pseudonym: Ganson C.): That which is to contract is first expanded; that
which is to weaken is first strengthened; that which is to be felled is first reinforced.
Mackay Rory B.: Should you want to contain something, you must first let it expand.
Should you want to weaken something, you must first let it grow strong.
Should you want to take something, you must first allow it to be given.
Mair Victor H. : when you wish to contract something, you must momentarily expand it;
when you wish to weaken something, you must momentarily strengthen it;
when you wish to reject something, you must momentarily join with it;
when you wish to seize something, you must momentarily give it up.
Ma Kou : Pour parvenir rtrcir Il faut dabord laisser stendre.
Pour parvenir affaiblir Il faut dabord renforcer.
Pour parvenir liminer Il faut dabord exalter.
Pour parvenir prendre Il faut dabord donner.
Maclagan P. J. (1898-99):
Matsumoto Naoto: If you want to shrink something, you must stretch it for a while.
If you want to weaken something, you must strengthen it for a while.
If you want to make something go down, you must have it flourish for a while.
If you want to take something, you must give it for a while.
Maurer Herrymon, 1985: What is going to shrink has first been stretched.
What is going to weaken has first been made strong.
What is going to be ruined has first been raised up.
What is going to be taken away has first been given.
McCarroll Tolbert : that which is to be shrunk must first be stretched
out. that which is to be weakened must first be strengthened.
that which is to be cast down must first be raised up.
that which is to be taken must first be given.
McDonald John H. : What's in the end to be shrunk can first be stretched. The one who is to be
made to dwindle (in power) can first be caused to expand; and then it's necessary first to expand.
Whatever is to be weakened must begin by being made strong [enough for it first of all]. He who is
to be laid low can first be exalted to power. So: first promote, next destroy. Or: To destroy, first
promote. What's to be overthrown must begin by being set up. He who would be a taker must
begin as a giver.
McDonald J. H. (1996): If you want something to return to the source, you must first allow it to
spread out. If you want something to weaken, you must first allow it to become strong.
If you want something to be removed, you must first allow it to flourish.
If you want to possess something, you must first give it away.
McIntyre, Stephen , (2009): 1. When one is about to take an inspiration, he is sure to make a (previous)
expiration; when he is going to weaken another, he will first strengthen him; when he is going to overthrow
another, he will first have raised him up; when he is going to despoil another, he will first have made gifts to
him:
Mears Isabella (1922): If you desire to breathe deeply, you must first empty the lungs.
If you desire to be strong, you must first learn to be weak.
If you desire to be in a lofty position, you must first learn to take a lowly position.
If you desire to be enriched by gifts, you must first give away all that you have.
Medhurst, Spurgeon C.,1905: When about to inhale it is certainly necessary to open the mouth; when about
to weaken it is certainly necessary to strengthen; when about to discard it is certainly necessary to promote;
when about to take away it is certainly necessary to impart
Merel 1: To reduce someone's influence, first cause it to expand; To reduce someone's force, first cause it
to increase; To overthrow someone, first cause them to be exalted; To take something from someone, first
give it to them.
Merel 2: To reduce someone's influence, first expand it; To reduce someone's force, first increase
it; To overthrow someone, first exalt them; To take from someone, first give to them.
Mitchell , Stephen (pseudonym Kiyoashi ): If you want to shrink something, you must first allow it to
expand. If you want to get rid of something, you must first allow it to flourish. If you want to take
something, you must first allow it to be given./ Stephen Mitchell traduction Benoit Labayle : Si tu
veux rduire une chose,
permets-lui dabord de grandir. Si tu veux te dbarrasser de quelque chose,
permets-lui dabord de spanouir. Si tu veux prendre quelque chose,
permets-lui dabord dtre donn.
Muller That which will be shrunk , Must first be stretched. That which will be weakened, Must first be
strengthened. That which will be torn down, Must first be raised up. That which will be taken Must first be
given.
Ni Hua-Ching : if you hope to expand, you should first contract.
if you hope to become strong, you should first weaken yourself.
if your ambition is to be exalted, humiliation will follow.
if you hold fast to something, it will surely be taken away from you.
this is the operation of the subtle law of the universe.
Nyssen Olivier : Incite tes dsirs se contracter, ta fermet certainement s'tendra.
Incite tes dsirs faiblir, ta solidit certainement se renforcera.
Incite tes dsirs renoncer, ta rsolution certainement prosprera.
Incite tes dsirs saisir, ta fermet certainement offriras.
Org Lee Sun Chen : [machination is often played out with following preemptive measures:]
in order to dwindle [an enemy], a predator would induce the targeted victim to bloat up his
illusory assessment of himself; in order to weaken [an enemy], a wrecker would make it utterly
convincing that [he is too feeble] to confront him; in order to eliminate [a rival], a schemer would
make him believe that [the schemer's work would enhance] his rival's prosperity; in order to take
[power or possession away from someone], a conspirator would use favors and gifts to win the
trust of his targeted victim [first to win his confidence];
Parinetto Luciano : Quei che vuoi che si contragga devi farlo espandere, quei che vuoiche
s'indebolisca devi farlo rafforzare, quei che vuoi che rovini devifarlo prosperare, a quei che vuoi
che sia tolto devi dare.
Pouvourville: Ce que l'on veut contracter s'tait ncessairement dploy. Ce que l'on veut affaiblir
s'tait ncessairement fortifi. Ce que l'on veut appauvrir avait ncessairement prospr. Ce que
l'on veut ravir avait ncessairement t acquis
Qixuan Liu: to compress something, one must first prop it.
to weaken something, one must first strengthen it.
to stop something, one must first advocate it.
to take something, one must first give it.
Red Pine What you would shorten you should therefore lengthen what you would weaken you
should therefore strengthen what you would topple you should therefore raise what you would take
you should therefore give
Roberts Moss (2001): To what you mean to draw in, first give slack, And make strong what you
would weaken; Raise up whom you would remove, And provide when you mean to deprive. ( vedeti
notele in comentariu).
Roger T. Ames and David L. Hall : "Whatever is gathered in Must first be stretched out;
Whatever is weakened Must first be made strong;
Whatever is abandoned Must first be joined;
Whatever is taken away Must first be given.
Rosenthal S.: that things which expand might also shrink;
that he who is strong, will at some time be weak,
that he who is raised will then be cast down,
and that all men have a need to give, and also have a need to receive.
Stanislas Julien (1842): Lorsqu'une crature est sur le point de se contracter 1, (on reconnat) avec
certitude que dans l'origine elle a eu de l'expansion. Est-elle sur le point de s'affaiblir, (on reconnat) avec
certitude que dans l'origine elle a eu de la force.
Est-elle sur le point de dprir, (on reconnat) avec certitude que dans l'origine elle a eu de la splendeur.
Est-elle sur le point d'tre dpouille de tout, (on reconnat) avec certitude que dans l'origine elle a t
comble de dons.
NOTA: 1 Le mot hi (vulgo aspirer ) veut dire ici se contracter, se resserrer ; tchang signifie se
dvelopper, s'agrandir .
Stephen Addiss & Stanley Lombardo (1993): To collect, first scatter. To Weaken, first strengthen. To
abolish, first establish. To conclude, first initiate.
Suzuki D.T. & Paul Carus: 1. That which is about to contract has surely been expanded. That which is
about to weaken has surely been strengthened. That which is about to fall has surely been raised. That
which is about to be despoiled has surely been endowed.
http://www.sacred-texts.com/tao/crv/index.htm
Ta-Kao Chu : In order to contract a thing, one should surely expand it first. In order to weaken, one will
surely strengthen first. In order to overthrow, one will surely exalt first. 'In order to take, one will surely give
first'!
Tan Han Hiong: if you want to contract something, you must first stretch it.
you must first strengthen his power before you can weaken him.
similarly, you have to build up something first before you can demolish it.
you can only take something away from somebody after they have possessed it.
Tran Cong Tien : in order to shrink it, it must first be stretched out.
in order to weaken it, it must first be made strong.
in order to throw down it, it must first be set on high.
in order to obtain it, it must first be given.
Waley Arthur (1934): what is in the end to be shrunk must first be stretched.
whatever is to be weakened must begin by being made strong.
what is to be overthrown must begin by being set up.
he who would be a taker must begin as a giver.
Walker What is ultimately to be reduced must first be expanded . What is ultimately to be
weakened must first be made strong. What is ultimately to be discarded must first be embraced.
What is ultimately to be taken away must first be given.
Wayne Dyer: reda varianta : Cleary, Thomas
Wei Henry: wishing to restrict anything, one must first expand it;
wishing to weaken anything, one must first strengthen it;
wishing to abolish anything, one must first set it up;
wishing to take from anything, one must first supply it.
Wieger Lon (1913) - English by Derek Bryce(1999): The beginning of contraction necessarily
follows the maximum of expansion. Weakness follows strength, decadence follows prosperity,
depravation follows opulence../ A. Le commencement de la contraction suit ncessairement
lapoge de lexpansion. Laffaiblissement suit la force, la dcadence suit la prosprit, le
dpouillement suit lopulence.
Wilhelm Richard: Was du zusammendrcken willst, das mut du erst richtig sich ausdehnen lassen.
Was du schwchen willst, das mut du erst richtig stark werden lassen. Was du vernichten willst,
das mut du erst richtig aufblhen lassen. Wem du nehmen willst, dem mut du erst richtig geben.
Si quieres estrujar una cosa, procura que antes se dilate. Si quieres debilitar algo, procura que cobre
fuerza primero. Antes de aniquilar algo, espera a que florezca plenamente. Si quieres privar de algo a
alguien, primero habrs de darle lo bastante../Richard Wilhelm / tienne Perrot : Ce que tu veux
comprimer, tu dois d'abord le laisser se bien dilater. Ce que tu veux affaiblir, tu dois d'abord le
laisser se bien renforcer. Ce que tu veux anantir, tu dois d'abord le laisser se bien panouir.
A qui tu veux prendre, tu dois d'abord bien donner.
Wing R.L : in order to deplete it, it must be thoroughly extended.
in order to weaken it, it must be thoroughly strengthened.
in order to reject it, it must be thoroughly promoted.
in order to take away from it, it must be thoroughly endowed.
World All manifestations that expand will eventually shrink. All manifestations that strengthen will
eventually weaken. All manifestations that are lifted up will eventually be cast down. Nothing can
be received unless it is given.
Wu John C. H.: What is in the end to be shrunken, Begins by first being stretched out. What is in
the end to be weakened, Begins by first being made strong. What is in the end to be thrown down,
Begins by first being set on high. What is in the end to be despoiled, Begins by being first richly
endowed.
Wu Yi : if it wants to close anything, surely it will first open it.
if it wants to weaken anything, surely it will first strengthen it.
if it wants to abandon anything, surely it will first allow it to arise.
if it wants to take away anything, surely it will first give it.
Yang Xiaolin: if it wants to shrink something, it always first expands it.
if it wants to weaken something, it always first strengthens it.
if it wants to get rid of something, it always first promotes it.
if it wants to take something, it always first gives it away.
Yutang Lin : He who is to be made to dwindle (in power) Must first be caused to expand. He who is
to be weakened Must first be made strong. He who is to be laid low Must first be exalted to power.
He who is to be taken away from Must first be given,
Zhang Z. Thomas : in order to reduce it, first expand it.
in order to weaken it, first strengthen it.
in order to abolish it, first establish it.
in order to take it, first give it.
Zhengkun Gu : if you want a thing to contract, you should stretch it first;
if you want a thing weakened, you should strengthen it first;
if you want a thing gotten rid of, you should promote it first;
if you want a thing taken away, you should give to it first.
Zi-chang Tang : what is to be contracted may need to be expanded;
what is to be weakened may need to be strengthened;
what is to be reduced may need to be increased;
and what is to be reformed may need to be impaired.


Fraza 2 ( propozitiile 9-10 )/ Sentence 2 ( 9-10)


36.09. sh wi wi mng.
Aceasta este numit viziunea/intelegerea/strategia subtil/secret [asupra lumii; dificil de nteles,
dei este clar exemplificat de experienta curent ]
this is called subtle understanding/enlightenment.
das nennt man subtile Erleuchtung.

b 10-13 Moalele si cel care cedeaza (femininul; Yin) invinge tarele si pe cel care inainteaza
masculinul; Yang) /The Soft and the Yielding Overcome the Hard and the Rigid
Weiches und Nachgiebiges siegen ber Hartes und Starres

36.10. ru ru shng gng qing.
De aceea suplul (moalele; elasticul) nvinge durul [tarele; rigidul; Iar, slabul (umilul; josul; cel din
urma); femininul Yin] nfrnge puternicul (marele; naltul; cel dintai; masculinul; Yang)
The soft and yielding overcome the hard and rigid.
Weichheit und Nachgiebigkeit berwinden Hrte und Starre.



Ram Toate acestea sunt totodat clare si ascunse. Slabul invinge tarele, moalele biruie asprul.
Hin-Shun Toate acestea inseamna ca sint greu de inteles. Ceea ce e moale infringe ceea ce este
dur, cei slabi infring pe cei puternici.
-: .
.
Luca Dinu: aceasta se cheama "tainica iluminare"(strategia ascunsa); Ce este moale si slab, infrange ce e
tare si trainic:
Su Yan: Aceasta se numeste Lumina cea tainica. Blandetea invinge taria, slabiciunea invinge puterea.
Lupeanu Mira: Iata semnul prevestitor. Ceea ce este moale si slab, Infrange taria, puterea.

Archie J. Bahm (1958): This is the most penetrating insight into the way of life. The giving in or finishing
always triumphs over the starting out.
Balfour, Frederic H. (1884): By this means, the hidden phases of Tao will become clear.
The weak and pliable overcomes the strong and hard.
Beck This is called the mystic Light. The soft and gentle overcome the hard and strong.
Blackney This indeed is Subtle Light; The gentle way Will overcome The hard and strong.
Bullen David: This subtlety can be seen in all matters. The soft overcomes the hard. The subtle penetrates
the obvious.
Bynner Whereas a man with insight Knows that to keep under is to endure.
Byrn (1997) This is called the subtle understanding of how things are meant to be. The soft and pliable
overcomes the hard and inflexible.http://www.stillness.com/tao/ttc_byrne.txt
Chalmers John (1868): This is what I call secret understanding. The tender and weak overcome
the hard and strong.
Chan Wing-Tsit : This is called subtle light. The weak and the tender overcome the hard and the
strong.
Chang Chung-Yuan : this is called invisible illumination. the soft overcomes the unshakable; the
weak overcomes the strong.
Chen Chao-Hsiu: that is what 'profound understanding' means.
the soft will overcome the hard. the weak will overcome the strong.
Chen Ellen M.: this is called the subtle illumination (wei ming).
the soft and weak overcome the hard and strong.
Cheng Hong David These are called common sense which includes: The soft and weak overcome
the hard and strong;
Cheng Lin: this is called mere truism. meekness can overcome hardness, and weakness
can overcome strength.
Chou-Wing Chohan: this is what is called the wisdom of light. the soft and weak can overcome the
hard and strong.
Cleary This is called subtle illumination. Flexible and yielding overcome adamant coerciveness.
Correa Nina: These are correctly refered to as having a little insight.
What is soft and limp will conquer what is strong.
Cronk George (1999): This is the way things are. Soft overcomes hard. Slow overcomes fast.
Crowley this is called the Occult Regimen. The soft conquers the hard; the weak pulls down the strong.
Derek Lin : This is called subtle clarity The soft and weak overcomes the tough and strong
Duyvendak J. J.-L.: This is called 'subtile vision': the soft overcomes the hard and the feeble overcomes
the strong. /. Cest ce qui sappelle une vision subtile : le mou et le faible vainquent le dur et le fort.
[ vedeti note in Comentariu]
Evola Julius : Tale e la base della sapienza transcedentale. il molle trionfa sul duro, il debole
trionfa sul forte. (1923)
Questa e la sapienza sottile. Il cedevole e il debole vincono il duro e il forte(1959)
Ganson C.: pseudonym for MacHovec, Frank J., 1962
Gia-Fu Feng & Jane English, 1972: This is called perception of the nature of things. Soft and weak
overcome hard and strong.
Goddard Dwight and Henri Borel: This is the explanation of a seeming contradiction: the tender and yielding
conquer the rigid and strong (i.e., spirit is stronger than matter, persuasion than force).(1919)
This is the profound principle which explains why the humble and yielding conquer the selfish and strong.
(1939)
Gorn-Old Walter : This is what I call the covert agreement. The soft and the weak overcome the
hard and the strong.
Hansen Chad: This is called minute discernment. Soft and pliant triumph over hard and coercive.
Hatcher Bradford, 2005: This may be called subtle discernment
The adaptable & gentle overcome the firm & strong
Headless : The soft and slow can overcome, The rigid and the hard and fast
Heider, John, 1985: Also: - The feminine outlasts the masculine. - The feminine allows, but the
masculine causes.- The feminine surrenders, then encompasses and wins.
And: - Water wears away the rock. - Spirit overcomes force. - The weak will undo the mighty.
Henricks Robert G.: 9. This is called the Subtle Light. 10. The submissive and weak conquer the
strong.
Heysinger I.W., 1903: To hidden enlightenment it is that truths like these belong,
The tender and weak overcome and conquer the rigid and the strong,
Hinton David : this is called dusky enlightenment. soft and weak overcome hard and strong.
Ho Lok Sang: the following is called refined understanding: that the weak will outperform the
strong.
Huang Chichung: this is called subtle insight. softness and weakness overcome strength:
Huang Tao: this is called the fine light. the weak overcomes the strong.
Hwang Shi Fu: these are subtle but effective stratagems. the feeble will overcome the strong.
Jiyu Ren: this is called profound insight (and also the reason why) the soft and weak overcome the
hard and strong.
Kari Hohne (2009):
Kim Ha Poong: this is called subtle light. the soft and weak prevails over the hard and strong.
Kimura Yasuhiko Genku : this is the subtle light of wisdom. the soft overcomes the hard.
the weak overcomes the strong.
Kiyoashi : pseudonym for Mitchell, Stephen
Kohn Livia (1993):
Kunesh Tom : This is the balance of nature; soft overcomes hard, weak overcomes strong.
Kwok Man-Ho , Palmer, Ramsay, (1993): this is called discerning. you see, what is yielding and weak
overcomes what is hard and strong:
LaFargue Michael: This is called 'Subtle Clarity.' Softness and Weakness overcome what is hard
and strong.
Larre (Pre Claude Larre): Cela on lappelle Illumination de linsaisissable Souple et faible
triomphent de dur et de fort
Lau, D. C. & Sarah Allan (1982)( Ma Wang Tui Manuscripts):
Lau, D.C. (1963): this is called subtle discernment: the submissive and weak will overcome the hard and
strong.
Lauer Conradin Von: C'est la loi de la nature. La douceur et la faiblesse triomphent de la duret et de la
force.
Legge James: this is called 'Hiding the light (of his procedure).' The soft overcomes the hard; and
the weak the strong.
Le Guin Ursula K.: This is called the small dark light: the soft, the weak prevail over the hard, the
strong.
Li David H. : this is discernment at its micro best. tenderness overcomes bruteness.
Lin Paul J.: this is called the subtle wisdom. the soft overcomes the hard; the weak overcomes the
strong.
Liou Kia-hwai: Cest l ce quon appelle, camoufler la lumire .
Le souple vainc le dur, Le faible vainc le fort.
Lindauer Appropriately called subtle luminance. Yielding conquers the firm Lessening conquers the strong.
Ludd Ned : This is called Subtle Light. Gentleness overcomes strength:
Lynn Richard John : such an approach is called subtle and perspicacious.
softness and pliancy conquer hardness and forcefulness.
Mabry Seeing this is an understanding of the subtle. What is soft and weak overcomes what is hard and
strong.
MacHovec, Frank J., 1962 (pseudonym: Ganson C.): This is subtle enlightenment. Being gentle
overcomes strength.
Mackay Rory B.: The lesson here is called the wisdom of obscurity.
The gentle outlasts the strong. The obscure outlasts the obvious. The soft overcomes the hard.
The slow overcomes the fast.
Mair Victor H. : this is called "subtle insight." the soft and weak conquer the strong.
Ma Kou Cela est subtile comprhension. Car le souple et le faible Triomphent du dur et du fort.
Maclagan P. J. (1898-99):
Matsumoto Naoto: This is called minute enlightenment.
The soft and weak beat the tough and strong.
Maurer Herrymon, 1985: Call this the subtle truth:
The soft and weak conquer the hard and strong.
McCarroll Tolbert : there is wisdom in dimming your light. for the soft and gentle will overcome the hard
and powerful.
McDonald John H. : And this is the fine art of "dimming" one's light. According to this [set-up] the soft
overcomes the hard; and the weak, the strong. [Such things can happens, but most often not, or what?]
McDonald J. H. (1996): This is called the subtle understanding of how things are meant to be.
The soft and pliable overcomes the hard and inflexible.
McIntyre, Stephen , (2009): 2. -- this is called 'Hiding the light (of his procedure).'
The soft overcomes the hard; and the weak the strong.
Mears Isabella (1922): This is called concealment and enlightenment.
The soft overcomes the hard. The weak overcomes the strong.
Medhurst, Spurgeon C.,1905: this is atomic perception. The weak overcome the strong.
Merel 1,2: This is the subtlety by which the weak overcome the strong,
Mitchell, Stephen (pseudonym Kiyoashi ): This is called the subtle perception of the way things are. The
soft overcomes the hard. The slow overcomes the fast../ Stephen Mitchell traduction Benoit Labayle:
Cela sappelle la perception subtile de la ralit telle quelle est. Le doux triomphe du dur. Le lent
triomphe du rapide.
Muller This is called "subtle illumination." The gentle and soft overcomes the hard and aggressive.
Ni Hua-Ching: the law of the universe is subtle, but it can be known.
the soft and meek can overcome the hard and strong.
Nyssen Olivier : On dit justement que le minuscule est brillant. Le doux, le faible vainc le dur, le fort.
Org Lee Sun Chen : all of the above exemplifies what I called "the subtle and veiled brilliance"
[which explains why the weak ones will eventually prevail over the strong ones]. people who are
pliable (flexible) will [ultimately] excel people who are rigid (obstinate);
a person who [regards himself] weaker [than he actually is] will [eventually] prevail over a
person who [considers himself] stronger [than he truly is];
Parinetto Luciano : Questo l'occulto e il palese. Mollezza e debolezza vincono durezza e forza.
Pouvourville: Cela s'appelle une lumire cache. La douceur triomphe de la duret, la faiblesse
triomphe de la force.
Qixuan Liu: subtle wisdom depends on the way in enabling the weak to defeat the strong killers.
Red Pine this is called hiding the light the weak conquering the strong
Roberts Moss (2001):That is to do the unseen, unseen. For over the hard and the strong
The soft and the weak shall prevail.
Roger T. Ames and David L. Hall : This is what is called the subtle within what is evident.
The soft and weak vanquish the hard and strong.
Rosenthal S. : It is the way [to succeed; to overcome ] of the Tao, That which is soft and supple, may
overcome the hard and strong.
Stanislas Julien (1842): Cela s'appelle (une doctrine la fois)cache et clatante.2
Ce qui est mou triomphe de ce qui est dur; ce qui est faible triomphe de ce qui est fort.
NOTA 2: Quoique ces principes soient vidents (pour le sage), en ralit ils sont abstraits et comme
cachs (au vulgaire qui est incapable de tirer de telles consquences de l'tat apparent des choses ou des
cratures).
Stephen Addiss & Stanley Lombardo (1993): This is called subtle illumination. Soft and weak overcome stiff
and strong.
Suzuki D.T. & Paul Carus: 2. This is an explanation of the secret that the tender and the weak conquer the
hard and the strong.
This is what I call secret understanding. The tender and weak overcome the hard and strong.
Ta-Kao Chu: This is called subtle wisdom. The soft and weak can overcome the hard and strong.
Tan Han Hiong: this sort of platitudes is known as "subtle discernment".
the soft and the weak can overcome the hard and the strong.
Tran Cong Tien : that is subtle and wise. the soft overcomes the hard. the weak overcomes the
strong.
Waley Arthur : this is called 'dimming' one's light. it is thus that the soft overcomes the hard and the weak,
the strong.
Walker This is called subtle insight. The soft overcomes the hard. The weak overcomes the strong.
Wei Henry : this is called faint light. the soft conquers the hard; the weak conquers the strong.
Wayne Dyer: The lesson here is called the wisdom of obscurity. The gentle outlasts the strong.
The obscure outlasts the obvious.
Wieger English by Derek Bryce, 1999: This is a subtle insight (that many do not wish to see). All
preceding strength and superiority is expiated by subsequent debility and inferiority. More calls for less,
excess calls for deficit../ Voil la lumire subtile (que beaucoup ne veulent pas voir). Toute
puissance et toute supriorit prcdente, sexpie par la dbilit et linfriorit subsquente. Le
plus appelle le moins, lexcs appelle le dficit.
Wilhelm Richard : Das heit Klarheit ber das Unsichtbare. Das Weiche siegt ber das Harte.
Das Schwache siegt ber das Starke. / A esto se le llama penetrar lo invisible. Lo flexible vence lo rgido.
Lo dbil triunfa sobre lo fuerte./ Richard Wilhelm / tienne Perrot : C'est l ce qu'on appelle avoir une
lueur sur l'invisible. La souplesse triomphe de la duret. La faiblesse triomphe de la force.
Wing R.L : this is called a subtle insight. the yielding can triumph over the inflexible;
the weak can triumph over the strong.
World This is called distinguishing the oneness of Infinity. Soft and weak forever disintegrate the hard and
strong. Hard and strong forever disintegrate the soft and weak. This is called the nature of Infinity.
Wu John C. H.: Herein is the subtle wisdom of life: The soft and weak overcomes the hard and strong.
Wu Yi : this is called the subtle enlightenment. the soft and the weak win over the hard and the strong.
Yang Xiaolin: these are delicate wisdoms, which is that the weak overcome the strong.
Yutang Lin : - This is the Subtle Light. Gentleness overcomes strength:
Zhang Z. Thomas : this is called subtle wisdom. flexibility and compromise win out over stiffness
and aggressiveness.
Zhengkun Gu: these are called subtle wisdom. the supple and weak overcomes the rigid and
strong.
Zi-chang Tang : this is called "starting enlightenment".



Fraza 3 ( propozitiile 11-13) Chapter 36 Sentence 3 ( 11-13)

36.11. , y b k tu y yun,
[De aceea neleptul (sfntul) ca i] petele nu prsete apele profunde [linitite; pacea din
centrul imuabil]
Fish shouldn't be taken from the depths;
Le poisson ne doit pas sortir; Des eaux profondes
Fische nie sollte man sie herausnehmen aus der Tiefe;

36.12. gu zh l q
De aceea ale statului ascutite arme/instrumente
the realm's sharp weapons
des Staates scharfe Waffen

36.13. b k y sh rn.
nu trebuie aratate in mod similar oamenilor [De aceea statul/sfantul tinuiete
instrumentele/armele sale cele mai eficace oamenilor [cci altfel acestea s-ar ntoarce mpotriva
lui, distrugndu-i]
shouldn't be accordingly displayed to the people.
nie sollte man sie entsprechend zeigen dem Volk.

Ram Petele s nu incerce a iei din ap. In regat, armura trebuie tinuit poporului.
Hin-Shun Petele nu poate parasi adincul. In stat, nu ai voie sa le arati oamenilor o arma ascutita.
[PERICULOASA].
-: ,

[].
Luca Dinu: pestele nu poate parasi adancul, armele - ascutite ale tarii, nu trebuie aratate supusilor.
Su Yan: Petele nu poate prsi adncul; armele ascuite ale rii nu trebuie aratate poporului
Lupeanu Mira: Petele nu poate prsi adncul; bunurile de pre ale rii nu pot fi expuse la
vedere
Archie J. Bahm (1958): Just as a fish should not be taken out of water, So a sword should never be taken
from its scabbard.
Balfour, Frederic H. (1884): A fish cannot leave the depths. The treasures of a State should not be
employed to influence the people."
Beck As fish stay in the deep water, so sharp weapons of the state should not be displayed.
Blackney As fish should not Get out of pools, The realm's edged tools Should not be shown To anybody.
Bullen David: Keep your inner development a secret, and the results will be clear.
Bynner What happens to a fish pulled out of a pond? Or to an implement of state pulled out of a scabbard?
Unseen, they survive.
Byrn Just as fish remain hidden in deep waters, it is best to keep weapons out of sight.
Chalmers John (1868): As the fish cannot leave the deep (and live), so the warlike weapons of a
nation cannot be displayed before the people (without deadly peril).
Chan Wing-Tsit : Fish should not be taken away from water. And sharp weapons of state should
not be displayed to the people.
Chang Chung-Yuan : just as fish stay deep in the pond, the best arms in the nation are those that
remain invisible.
Chen Chao-Hsiu: the fish shall not leave deep waters. the weapons of a country should not be
displayed in public.
Chen Ellen M.: fish must not leave the stream. sharp weapons (ch'i) of a state, must not be
displayed.
Cheng Hong David A fish should not leave deep water; States sharp weapons should not be
shown to others.
Cheng Lin: fishes cannot survive after leaving deep waters. the state must not leave the weapons
of war in the hands of the people.
Chou-Wing Chohan: just as the fish should not leave the depths, the sharp instruments of control
should not leave their hiding-place.
Cleary Fish shouldn't be taken from the depths; the effective tools of the nation shouldn't be shown to
others.
Correa Nina: A fish cannot escape from deep waters.In the whole country sharp weapons cannot be used
to teach anyone.
Cronk George (1999): Fish cannot live out of the water. A nation's best weapons should not be displayed.
Crowley The fish that leaves the ocean is lost; the method of government must be concealed from the
people.
Derek Lin : Fish cannot leave the depths The sharp instruments of the state Cannot be shown to the people
Duyvendak J. J.-L.: Fish should not be taken from the deep; the useful implements of the state should not
be shown to men... / Ne retire pas le poisson de ses profondeurs ; les instruments utiles de ltat ne doivent
pas tre montrs aux hommes.
Evola Julius : Ma come il pesce non saprebbe vivere abbandonando gli abissi tenebrosi,
cosi l'uomo [volgare] non sconosca l'arma di questa sapienza del Signore. (1923)
Ma come il pesce non puo vivere fuori dalle acque profonde
Cosi l'arma di questa sapienza Non la si mostri all'uomo del volgo (1959)
Ganson C.: pseudonym for MacHovec, Frank J., 1962
Gia-Fu Feng & Jane English, 1972: Fish cannot leave deep waters, And a country's weapons should not be
displayed.
Goddard Dwight and Henri Borel : The fish would be foolish to seek escape from its natural environment.
There is no gain to a nation to compel by a show of force(1919)
A fish should not be removed from its natural home in the deep pond, neither should the authority of the
nation be entrusted to anyone, not even to the king's favorite.(1939)
Gorn-Old Walter: As a fish out of water is in danger, so a nation is in peril when its armaments are
revealed to the people.
Hansen Fish cannot leave the abyss. The state's beneficial artifacts cannot be shown to people.
Hatcher Bradford, 2005: Fish should not be removed from the depths
The sharpest instruments of the state Should not be for showing to others
Headless : Just see your inner emptiness, For nothing else is made to last
Heider, John, 1985: Learn to see things backwards, inside out, and upside down.
Henricks Robert G.: 11. Fish should not be taken out of the depths;
12. The state's sharp weapons should 13. not be shown to the people.
Heysinger I.W., 1903: As fishes perish miserably, escaping from the deep,
The sharp tools of the State, from sight of the people keep!
Hinton David: fish should be kept in their watery depths: a nation's honed instruments of power
should be kept well-hidden from the people.
Ho Lok Sang: just as fish should stay inside their deep pools. so the best gadgets and tools of a
country should not be displayed in front of others.
Huang Chichung: fish cannot leap out of deep water; so cannot the state's sharp weapons
be displayed to men.
Huang Tao : fish cannot live away from the source. the sharp weapon of the nation should never be
displayed.
Hwang Shi Fu: but fishes shouldn't leave the deep; a state's strategy shouldn't be shown to any
person who is not concerned with it.
Jiyu Ren: (just like) fish cannot be taken away from deep water, effective weapons of the state
cannot be easily displayed to others.
Kari Hohne (2009):
Kim Ha Poong: the fish may not leave the depths. the sharp instrument of the state may not be
shown to the people.
Kimura Yasuhiko Genku: the fish should never leave the water. the formed should never leave the
formless.
Kiyoashi : pseudonym for Mitchell, Stephen
Kohn Livia (1993):
Kunesh Tom : Like a fish below the surface, power should remain hidden.
Kwok Man-Ho , Palmer, Ramsay, (1993): (and just as a fish can't be seen when he stays down in the deep
don't show your power to anyone).
LaFargue Michael : "The fish must not leave the depths the state's 'sharp weapons' must not be
shown to others."
Larre (Pre Claude Larre): Le poisson ne doit pas quitter leau profonde Les armes dun pays
doivent demeurer secrtes
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts):
Lau, D.C. (1963): the fish must not be allowed to leave the deep; the instruments of power in a state must
not be revealed to anyone.
Lauer Conradin Von: Que le poisson qui brille demeure au sein des profondeurs ! Les secrets du royaume
doivent tre ainsi maintenus cachs au regard des hommes.
Legge James: Fishes should not be taken from the deep; instruments for the profit of a state should
not be shown to the people.
Le Guin Ursula K.: Fish should stay underwater: the real means of rule should be kept dark.
Li David H. : fish cannot survive away from water. a state does not boast her weaponry before the
people.
Lin Paul J.: as fish cannot be separated from deep water,
the state's sharp weapons cannot be shown to the people.
Liou Kia-hwai: Le poisson ne doit pas sortir Des eaux profondes.
Les armes les plus efficaces de lEtat, Ne doivent pas tre montres aux hommes.
Lindauer Fish cannot escape relating to deep water A direction for man cannot happen with tools benefitting
a nation.
Ludd Ned : Like fish stay underwater, weapons should stay invisible.
Lynn Richard John : fish must not be allowed to escape to the depths. the sharp instruments of the
state may not be disclosed to the people.
Mabry Just as a fish should keep to deep waters, So a country's weapons should be kept out of sight, so
as not to tempt people.
MacHovec, Frank J., 1962 (pseudonym: Ganson C.): As fish should not leave the deep, so the sharp
weapons of the state should always be hidden from view.
Mackay Rory B.: Let your workings remain a mystery. Just allow people to see the results.
Mair Victor H. : fish cannot be removed from the watery depths; the profitable instruments of state cannot
be shown to the people.
Ma Kou Le poisson ne peut vivre hors des profondeurs. Les moyens daction dun gouvernement
Ne doivent tre rvls quiconque.
Maclagan P. J. (1898-99):
Matsumoto Naoto: A fish had better not leave the deep water.
You must not show anyone the useful tool to govern the nation.
Maurer Herrymon, 1985: Fish should not leave the depths; Neither should weapons of state ever be aired.
McCarroll Tolbert : fish are best left in deep waters. and, weapons are best kept out of sight.
McDonald John H.: Fish should be left in the deep pool, not taken away from water. And sharp weapons of
the state should not be displayed, but left where nobody can see them.
McDonald J. H. (1996): Just as fish remain hidden in deep waters, it is best to keep weapons out of
sight.
McIntyre, Stephen , (2009): 3. Fishes should not be taken from the deep; instruments for the profit of a state
should not be shown to the people.
Mears Isabella (1922): Fish cannot swim safely in shallow waters.
The secrets of government of a kingdom should not be revealed to the people.
Medhurst, Spurgeon C.,1905: Fish cannot leave the deeps. The innerness of the government cannot be
shown to the people.
Merel 1: For fish should not leave their depths; And soldiers should not leave their camouflage.
Merel 2 Fish should not leave their depths, And swords should not leave their scabbards.
Mitchell, Stephen (pseudonym Kiyoashi ): Let your workings remain a mystery. Just show people the
results./ Stephen Mitchell traduction Benoit Labayle: Que tes mthodes demeurent un mystre.
Nen montre aux autres que les rsultats.
Muller A fish cannot leave the water. The country's potent weapons Should not be shown to its people.
Ni Hua-Ching: the strength of a country must not be displayed
just as fish cannot leave the deep, one must never stray from one's true nature.
Nyssen Olivier : Le poisson ne peut s'chapper d'un profond tang, son pays est le rceptacle des
profits. Il ne le peut pour montrer l'homme.
Org Lee Sun Chen: fish should not surface from the depth of the abyss [for the sake of
safekeeping]; efficient instruments (weaponry) of a country should not be shown to [unreasonable]
people.
Parinetto Luciano : Alpesce non conviene abbandonar l'abisso, gli strumenti profittevoli al
regnonon conviene mostrarli al popolo.
Pouvourville: Il ne faut pas que le poisson sorte des profondeurs aquatiques. Les sources de profit
du royaume ne doivent pas tre rvles aux hommes.
Qixuan Liu: a fish cannot go out of deep water for its existence. a nation's effective system should
be kept unknown.
Red Pine fish can't survive out of the deep as state's greatest tool is not meant to be shown
Roberts Moss (2001): Like fish down deep that cannot be lured, Hold craft of policy far from view..
Roger T. Ames and David L. Hall : Fishes should not relinquish the depths.
The sharpest instruments of state should not be revealed to others."
Rosenthal S.: The biggest fish stay deep in the pond, and a country's best weapons should be kept locked
away.
Stanislas Julien (1842): Le poisson ne doit point quitter les abmes; l'arme acre du royaume ne doit pas
tre montre au peuple.
Stephen Addiss & Stanley Lombardo (1993): Fish cannot escape the deep pool. A country's sharpest
weapons Cannot be displayed.
Suzuki D.T. & Paul Carus: 3. As the fish should not escape from the deep, so with the country's sharp
tools the people should not become acquainted.
Ta-Kao As the fish should not leave the deep, So should the sharp implements of a nation not be shown to
anyone!
Tan Han Hiong: just like the fish should not leave the deep, the machination in politics must not be
revealed to the public.
Tran Cong Tien : the fish cannot leave the deep. the useful instruments of the nation must not be
displayed to the people.
Waley Arthur : 'it is best to leave the fish down in his pool; best to leave the state's sharpest weapons
where none can see them.'
Walker The Tao should never be abandoned. Weapons should never be displayed.
Wayne Dyer: varianta: Gia-Fu Feng & Jane English, 1972
Wei Henry: fish should not break forth from the deep; deadly weapons of the state must not be
shown off.
Wieger English by Derek Bryce, 1999: A fish should not leave the depths (where it lives ignored but in
security, in order to show itself at the surface where it could be harpooned). A state should not show its
resources (if it does not wish the others to turn against it in order to crush it)./ B. Que le poisson ne sorte
pas des profondeurs (o il vit ignor mais en scurit, pour se montrer la surface o il sera
harponn). Quun tat ne fasse pas montre de ses ressources, (sil ne veut pas quaussitt tous se
tournent contre lui pour lcraser).
Rsum des commentaires: Rester petit, humble, cach ; ne pas attirer lattention ; voil le secret
pour vivre bien et longtemps.
Wilhelm Richard : Den Fisch darf man nicht der Tiefe entnehmen. Des Reiches Frderungsmittel
darf man nicht den Leuten zeigen./ No es bueno pescar los peces de las profundidades. No es bueno
ensear a la gente los recursos del imperio../Richard Wilhelm / tienne Perrot : On ne doit pas tirer le
poisson des profondeurs. On ne doit pas montrer aux gens les moyens d'action de l'Empire.
Wing R.L : fish should not be taken from deep waters; nor should organizations make obvious their
advantages.
World Fish are at one with water; undistinguished by Infinity. A nation and its weapons cannot be
distinguished.
Wu John C. H.: Just as the fish must not leave the deeps, So the ruler must not display his weapons.
Wu Yi : fish cannot leave the deep water. the state's sharpest weapons cannot be shown to people.
Yang Xiaolin: big fish cannot leave deep water; national security secrets cannot be shown to
outsiders.
Yutang Lin: Fish should be left in the deep pool, And sharp weapons of the state should be left
Where none can see them.
Zhang Z. Thomas : fish cannot leave water. never show the country's best weapons to the enemy.
Zhengkun Gu: fish should not be allowed to leave the deep water;
the instruments of power of a state should not be shown to the public.
Zi-chang Tang : a fish cannot live out of water. a country with deadly weapons should never
demonstrate them before others.









































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

"Desi multi comentatori au considerat ca Lao Tzu se ocupa de arta guvernarii statului si de politica,
acest text se ocupa de autoguvernare care desigur poate fi extinsa la celelalalta tipuri de guvernari
ale altor organisme sociale.
Aceasta guvernare este posibila fiindca orice fiinta umana locuieste intr-un organism pluricelular,
adica intr-un organism social cum este un roi sau un stup, deci practic noi pentru a face cel mai
mic lucru trebuie sa ne guvernam, pentru a ne umple (inspiram) cu aer trebuie sa ne golim
(expiram), pentru a ne linisti si relaxa trebuie sa facem efort (sa ne incordam, sa ne intindem). Cei
ce vad in textul lui Lao Tzu doar strategii de guvernare a altora (putere externa; extravertitii,
reactivii) si a altor organisme sociale (popoare, tari, natiuni) si neglijeaza autoguvernarea (puterea
interna), au citit degeaba textul lui Lao Tzu, care se refera la accesul la capacitatile noastre directe
de cunoastere si actiune prin ancorare in ceea ce este invariabil (Tao)". (Mirahorian)

A cunoaste experimental (a constientiza) constantul inseamna iluminare. (Lao Tzu, capitolul 55)
"A cunoaste constantul inseamna iluminare" / Knowing the constant is called 'enlightenment'/ To
know the Constant is to be called 'enlightened'/Discovering constancy is called enlightenment"(Lao
Tzu 16.10; 55.10)
articolul si cotele bibliografice se afla la adresa:
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1752017/938057829541211/?type=1&theater
Cine este constantul , invariabilul, eternul, cel ce nu apune niciodata ?
Chiar tu - centrul real al fiintei tale , sinele tau veritabil, prezenta constienta impartiala - esti
constantul , invariabilul, cel ce nu apune niciodata.
De aici "A cunoaste Sinele inseamna iluminare " (Lao Tzu 33)
Chiar "acum si aici "- este constantul , invariabilul, ceea ce nu apune niciodata- realitatea
omniprezenta (delocalizata) situata in afara timpului si a schimbarii [5]
Ce este iluminarea ? Iluminarea este trecerea de la "a privi", la "a vedea", acces la lumina
necreata [1.10] si se realizeaza prin iubire (identificare cu cei eliberati YS 1.33; Iisus: "Eu sunt
calea")[6], prin reconectare la ceea ce este permanent, prin eliberarea din minte (realitatea
separata virtuala a umbrelor proiectate pe ecranul mental ) [1] , prin eliberarea din dualitate[2] si
din ceea ce este variabil (efemer, iluzoriu, in schimbare si curgere neincetata). Lumina prezentei
divine din tine este constienta impartiala (neidentificata cu mintea si corpul) [1.5] . Prezenta
(sinelui, divinului) este absenta ( mintii, egoului) [1.4] . "Mintea nsi este boala " / "The mind
itself is the disease" (Osho)
"Maladia este identificarea noastra cu mintea/ "The disease our identification with the mind"
(Mirahorian). "Daca vrei sa-l cunosti pe Dumnezeu mai intai iesi din creier (opreste mintea).
Acesta este doar un mare filtru stupid"/ "If you want to know God, you've got to get your brain out
of the way first. It's just one big stupid filter...." (Ken Wilber) [1.3 ][Nota: articol disparut din pagina
Mirahorian, care va fi repostat]. Acest subiect este dezvoltat in articole dedicate [3]
Despre ce fel de cunoastere vorbeste Lao Tzu ?
Despre cunoastere experimentala, directa ( intrinseca), nemijlocita de minte ( cunoasterea
mijlocita de minte si simturi este extrinseca, o cunoastere "despre", care descrie periferia), despre
acces la un alt regim de functionare(nondualist, holografic) accesibil fiintelor umane . Referitor la
acest subiect vedeti articole dedicate [4]

A cunoaste experimental (a constientiza) constantul inseamna iluminare. (Lao Tzu, capitolul 55)
"Cei ce afirma ca singura constanta in viata este schimbarea, afirma de fapt ca singura constanta
in viata este inconstanta, ca singura invariabila in Univers este variatia, ca singurul lucru real in
Univers este irealul, ca singurul lucru care nu este absurd este absurdul, ca singurul lucru care nu
este iluzie e chiar iluzia. Acest lucru este echivalent cu a afirma ca nu exista ceva care nu apune
niciodata, ca nu exista in centrul cercului un punct imobil, ca noi nu existam ca sine etern, ci doar
ca umbra in minte (falsul ego)" (Mirahorian)
Sinele nostru care a imbracat aceasta haina numita trup, este acelasi cu cel care a existat cand
ne-am nascut, care exista acum si care va exista intotdeauna. Cei care cred ca sinele se modifica
sunt identificati cu trupul si cu mintea. Din cauza acestei identificarii a sinelui cu mintea, cu
acumularile pe care le face mintea si corpul (crestere, dezvoltare, evolutie) apare eroarea
dezvoltarii spirituale ( imbunatatirii, progresului, evolutiei ). Dualitatea nu exista decat pentru minte,
Lao tzu s-a referit la acest lucru in capitolul 2. [2]. Transcenderea dualitatii mintii este evocata in
acest capitol. Toata diversiunea cu progresul , imbunatarea, cresterea, sunt rezultate ale
indetificarii sinelui, care este prezenta imuabila din noi, constanta, invariabila, permanenta, cu
ceea ce se schimba (corpul si mintea), care cresc, se dezvolta,
Heraclit a afirmat ca:" Totul curge si ca nu curge in acelasi timp". [2.8].
Cei care au transmis textul lui Heraclit au preluat doar prima parte a afirmatiei sale paradoxale
"totul curge(panta rei)" pentru ca mintea nu intelege ca exista ceva ce nu apune niciodata, care nu
se schimba niciodata. Toata stradania fiintelor umane este sa descopere invariabilele (legile,
constantele, ciclurile, perioadele) in haosul de transformari (curgeri, schimbari) care ii inconjoara
in Univers. Chiar si atunci cand oamenii vor sa tezaurizeze valorile, bogatiile, cauta materialele
neperisabile, indestructibile, care nu ruginesc, care nu pot fi furate, care nu pot fi pierdute
niciodata. De pilda alegerea aurului (si a altor materii, substante) a reprezentat o solutie gresita a
celor identificati cu ceea ce este efemer (materia si energia). In realitate ceea ce este etern este
lumina necreata, realitatea permanenta invariabila, unde sunt stocate/inregistrate deja toate
invariabilele ( legile Universului, codul genetic al materiei si energiei). Acest domeniu
sursa(adevarata realitate) este ceva mai subtil si mai neperisabil decat toate umbrele sale
(materiile si energiile care sunt intr-o ardere si transformare permanenta). vedeti detalii in articolul:
Realitatea sursa (permanenta) si umbra ei (realitatea fenomenala) / Source Reality and its Shadow
(Phenomenal Reality); Modelul realitatii in care traim si tipurile de actiune ( regimuri de
functionare)[7]
articolul si cotele bibliografice se afla la adresa:
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1752017/938057829541211/?type=1&theater



Cum controlam realitatea actionand contrar (folosind reactia inversa; reactiunea); plecam/ne
despartim, ca sa ne apropiem; crestem, ca sa scadem ceva; ne agitam/ ne incordam, ca sa ne
linistim; hiperventilatia (respiratia holotropica) induce suspendarea respiratiei; intinderea si
incordarea corpului induce relaxarea; activitatea intensa induce repausul (dezactivarea; oboseala;
epuizarea); agonia induce extazul; concentrarea ( activitatea mentala maxima) induce iesirea din
minte; urcarea induce coborarea(capitolul 36); coborarea(periferiei) induce urcarea (centrului ) (
capitolul 77); golirea(de efemer) induce umplerea (de absolut) ( capitolul 11)
Amplificam lucrul cu care luptam, fiindca il finantam energetic prin atentia noastra (Isis despre
eroare luptei );
Aci intelegem de ce trebuie sa recurgem la actiunea paradoxala fara reactiuni (wei wu wei;
nonactiune) si sa renuntam la actiunea mijlocita si la lupta, care din cauza reactiunilor (legii
inversiunii) amplifica problema (tulburarea) pe care dorim sa o eliminam ; conexiune cu capitolul
34 ("il potere originario sviluppantesi nel lasciar andare e el dare" -Evola )
Roberts Moss (2001) : "Unii comentatori considera ca este vorba despre machiavelismul lui Lao
Tzu. Jiang Xichang afirma ca frazele 1-2 se refera "tehnicilile de control folosite de cei ce
guverneaza, iar fraza 3 se refera la "puterea de control ".
Gao Heng arata ca acest text se refera la calea cerului (ca sa inspiri, trebuie mai intai sa expiri) si
ca Lao Tzu avertizeaza asupra erorii de a ne pune temelia ( de a considera permanent, constant,
invariabil ) pe ceea ce este efemer ( promovari; dorinte de imbogatire si marire; ceea ce este
strans ori mare se va risipi si se va micsora; ceea ce este tare este invins intotdeauna de moale).
Gu Li scrie: " acest text ne cere sa vedem nevazutul ( latura opusa) in ceea ce este vazut ( catre
care se indreapta intotdeauna ceea ce este la apogeu/extrema);
Han Feizi a preluat acest text din Lao Tzu ca arta in guvernare. Sima Qian a crezut ca ambii
autori (Han Feizi si Lao Tzu) se ocupa de politica (arta guvernarii) atunci cand a inclus biografiile
celor doi in acelasi capitol . Sima Qian scrie : " severitatea si lipsa de bunavointa a lui Han Feizi
deriva din textul lui Lao Tzu ".
Chen Guying interpreteaza ultima propozitie: "nu prezenta puterea armelor (li qi) statului/ "do not
put on display the armed power (li qi) of the state " in care termenul qi, tradus de obiceri prin arma
se refera la "politica". Pentru aceasta interpretare exista o sustinere in doua cazuri din
Zuozhuan(661 i.e.n) unde apare : aceasta este politica/strategia(qi) regelui care vrea sa-si
largeasca puterea in tara ". Conducatorii luminati tin o linie moale( low profile) asa cum pestii se tin
ascunsi in adanc. In acelasi text apare ca: "reputatia(ming) si strategia(qi) ale liderului nu pot fi
niciodata impartasite"/ the ruler's reputation and policy can never be shared."

Commentary of Mackay Rory B.
Tao Te Ching 36: The gentle outlasts the strong
http://beyondthedream.co.uk/category/tao-te-ching/page/2/

The Tao Te Ching is filled with paradox which is maybe only appropriate because life is one big
paradox!
Theres often little truth in the obvious however widespread its acceptance and common
sense is usually a contradiction in terms. The most apparent common sense solutions sometimes
just push what we want further out of reach. Many times its not until we adopt the opposite
approach that we succeed in getting what we want; with no struggle or fretting and without the
need to grasp and claw our way toward it.
One of the central themes of the Tao Te Ching is to let go and allow life to be. The moment we
cease trying to control and manipulate is the moment life begins to flow. Things come to us in the
right time and in the right way, if its in accordance with the totality.
Perhaps its time to re-evaluate some of the key conditioning of our culture, which leads us to
believe that strength comes through force, harshness, aggressiveness, covetousness and being
as hard, fast and unstoppable as we can.
Lao Tzu suggests it may well be the exact opposite: that true power stems from gentleness,
softness and allowing things to ripen and unfold in their own time. Theres even evidence to
support this: its been shown that people with kinder, gentler dispositions tend to enjoy greater
health and longevity than those of a more aggressive, grasping and restless nature. Its therefore a
good idea to try to eliminate the latter and cultivate more of the former in our lives.


Intelepciunea obscuritatii/ Wisdom of Obscurity
http://alongthetao.wordpress.com/tag/tao-te-ching/page/2/
Dupa textul capitolului 36 in varianta lui Wayne W. Dyer ( asamblare Thomas Cleary si Gia-fu
Feng & Jane English ) din cartea sa [ Change Your Thoughts Change Your Life: Living the
Wisdom of The Tao] urmeaza un comentariu in varianta aceluiasi autor

Duality of Life
The opening stanza of this verse speaks of the dual nature of life itself. Everything has its
opposite. Where there is love, there must also be hate. Where there is peace, there must also be
conflict. If we did not know one, we would not know the other. If you have never experienced
sadness, how could you really understand Joy? Because of this duality, it is fruitless to fight
against it.
If there is a conflict that you wish to stop, you could step in and attempt to take control. However,
this will just add more fuel to the conflict. If instead you let the conflict continue and focus on being
the model of love and peace in the midst of the conflict, eventually the conflict will end.

Wisdom of obscurity
Those striving to be recognized will not last. If that is the sole goal of their efforts, eventually they
will fall. By not needing to be recognized and instead realizing the quiet greatness of your
underlying spirit, you last forever.
Instead of asking to be recognized, allow. Allow life to happen. Allow the Tao to guide you. Allow
others to seek popularity and attention if that is what they wish. Dont fight against the great way
thinking that you know better than the wisdom of creation.
This doesnt mean that one should not strive for anything or purposely attempt to not stand out. It
means that those things should not be the goal. It may happen as a matter of course, but dont
attempt to force it to happen. Remember from verse 23, a forced action cannot be maintained.
The key here is to let go of the desire to be more anything just because that is what you think that
will make you more important in the eyes of others. Know that you already are enough.
http://alongthetao.wordpress.com/tag/tao-te-ching/page/2/

In Wayne Dyers interpretation of the Tao Te Ching, Change Your Thoughts Change Your Life:
Living the Wisdom of the Tao, he elaborates on this concept of the wisdom of obscurity. I find it to
be a very interesting concept. It requires embracing dichotomies, something which is hard to do
when weve been conditioned to think in black and white, either or. But, to live in obscurity means
to let go of one over the other and embrace the two, for you cannot have one without the other.
A large part of your growing-up life lessons revolved around the words Notice me !
A large part of your growing-up life lessons revolved around the words Notice me! You were taught
that the more attention you received, particularly for being a
the wisdom of obscurity allows you to eliminate the competition from your life and retreat into quiet
strenth
http://www.peace.ca/changeyourthoughts.htm


Wayne W. Dyer , Eti ceea ce gndeti! Principii taoiste pentru zilele noastre/ Change Your
Thoughts Change Your Life: Living the Wisdom of the Tao
mai 2012 la editura Curtea Veche, n cadrul coleciei Biblioterapia

Intelepciunea obscuritatii / Wisdom of obscurity Living in obscurity (Wayne Dyer)

Cum s trieti n tain
A large part of your growing-up life lessons revolved around the words Notice me! You were taught
that the more attention you received, particularly for being a
O mare parte din leciile pe care le-ai primit ca adult graviteaz n jurul cuvintelor observ-m! Ai
fost nvat urmtoarea lecie: cu ct primeti mai mult atenie, n special pentru c "eti o
persoan bun", cu att te vei bucura de un statut social mai nalt i de mai mult aprobare din
partea semenilor ti (ca i din partea celorlali aduli pe care i cunoti). S fii primul, i se spunea,
s ctigi medalia de aur, s ctigi campionatul, s iei cele mai bune note, s absolvi o facultate,
s aduni diplome, s strngi trofee i aa mai departe. Toate leciile astea se refereau la cum s
ajungi n fruntea mulimii i la cum s te evaluezi n mod competitiv, n funcie de scara pe care te
poziionai fa de cei din jurul tu.
Cnd i vei schimba felul de a gndi n ceea ce privete locul tu n marea "organigram" a
lucrurilor, vei descoperi c "nelepciunea tainei" i permite s elimini competiia din viaa ta i s
te retragi ntr-o poziie panic, dar solid. Cu alte cuvinte, Lao zi i cere s o iei mai uor i s-i
ntemeiezi viziunea pe criterii cu totul noi. De vei face asta, lumea ta va fi reflectat diferit prin
spiritul tu blnd, care nflorete ntr-o gam minor, dar care dinuie mult mai mult dect spiritul
celor ce i msoar puterea comparndu-i statutul social cu statutul semenilor lor.
Acest verset se deschide cu ideea nelegerii naturii dihotomice(dualiste) a lumii materiale, i
apoi te ndeamn s devii un observator atent al vieii tale. S te simi mic nseamn s tii cum
este s te simi important; starea de vulnerabilitate se nate din cunoaterea sentimentului de
putere. Dup cum ne amintete o traducere a lui Tao Te King (The Way of Life According to Lao
Tzu, n traducerea lui Witter Bynner):

Cel care simte neptura
A fost cu siguran umflat i rotund ca un balon odinioar.
Cel care se simte vulnerabil i nenarmat
Cu siguran c a purtat arme mai devreme.
Cel care se simte srcit
A fost odinioar privilegiat...

Nu cdea n capcana de a te simi slab, nesemnificativ, stresat, temtor; aceste obstacole le poi
evita dac depeti stilul de gndire care te-a adus aici de la bun nceput. Reine c, dac te
simi slab, mai mult ca sigur c ai resimit i percepia contrar, adic cum e s fii puternic, cel
puin o dat. Dac eti stresat, ai o idee despre cum e s nu fii copleit de stres. Dac te eliberezi
de nevoia de a te compara cu ceilali i de a vedea pe ce poziie te ncadrezi n marea
"organigram" a vieii, alegi calea pe care Lao zi o numete "nelepciunea tainei" - adic evadezi
de sub presiunea nevoii de a fi ceva n plus, orice, n ochii celor din jur.
Lao zi conchide acest verset elegant cu metafora petilor ce nu prsesc apele adnci - cnd
ncearc s exploreze partea de la suprafa i vd "lumea cea mare" de deasupra adncurilor,
micuii peti nu supravieuiesc, pentru c sunt prini n nvodul pescarilor. Astfel, descoperi lecia
fundamental a versetului de fa: stai ascuns( low profil; stai in umbra), nedetectat de radar, i vei
dinui mai mult dect toi cei care se strduiesc s fie recunoscui. Cnd vei adopta acest punct de
vedere, dorina ta de a rmne n taina va depi n intensitate nevoia de a fi vzut drept o
persoan puternic, mai presus de oricine altcineva - i astfel nu vei sfri prin a rmne singur n
sala ta cu trofee!
Iat ce i ofer Lao zi, din negura celor 25 de secole, cnd a dictat aceast culegere
nepieritoare de nelepciune:...




Cale invers/ Reverse way -Tao by Matsumoto Naoto
http://taotechingdecoded.com/TbM/3600.html

[Tao Te Ching Chapter 36] Reverse way / English translation
If you want to shrink something, you must stretch it for a while.
If you want to weaken something, you must strengthen it for a while.
If you want to make something go down, you must have it flourish for a while.
If you want to take something, you must give it for a while.
This is called minute enlightenment.
The soft and weak beat the tough and strong.
A fish had better not leave the deep water.
You must not show anyone the useful tool to govern the nation.

[Paraphrased]
Tao Te Ching Chapter 36-1 Stretch = Shrink
https://www.youtube.com/watch?v=WJK_Db1270k&list=PL138B4410C79A5CD1
Tao Te Ching Chapter 36-2 Weak = Strong
https://www.youtube.com/watch?v=t36Z6gxTgJI&list=PL138B4410C79A5CD1&index=2
Tao Te Ching Chapter 36-3 Decline = Prosperity
https://www.youtube.com/watch?v=ZrGNWQ2VOsw&index=3&list=PL138B4410C79A5CD1
Tao Te Ching Chapter 36-4 Give = Take
https://www.youtube.com/watch?v=y1b12paTNFo&index=4&list=PL138B4410C79A5CD1
Tao Te Ching Chapter 36-5 Mini enlightenment
https://www.youtube.com/watch?v=svLqDbq3DJQ&index=5&list=PL138B4410C79A5CD1
Tao Te Ching Chapter 36-6 Soft Tao
https://www.youtube.com/watch?v=dTGBLkW4qG4&list=PL138B4410C79A5CD1&index=6
Tao Te Ching Chapter 36-7 Fish & Water
https://www.youtube.com/watch?v=R1V3oj0D5pk&list=PL138B4410C79A5CD1&index=7
Tao Te Ching Chapter 36-8 Useful tool
https://www.youtube.com/watch?v=VZuTh7RVQT0&index=8&list=PL138B4410C79A5CD1

If you want to shrink something, you must stretch it for a while. (Ch.36)
Let's think the other way round. Don't concentrate on something if you really want to achieve it.
With Reverse Thinking, you can go back to the state before things are projected in your hologram.
If you want to concentrate on something, try to do various things. This reverse way will bring you
back to the state of Bumo misho izen (=Tao, =the state before things are projected in your
hologram). In Zen Buddhism, the state is called Bumo misho izen . In this neutral
state, your desire meets the hologram.
While you are stretching something, you will see it shrinking. This approach is called Dark Depth
Female. Reverse Thinking is part of it.
Stretch something, and you will see it shrinking. This is Dark Depth Female [gen pi / gen pin]
approach.

Tao Te Ching Chapter 36-2 Weak = Strong
https://www.youtube.com/watch?v=t36Z6gxTgJI
Weak is strong. After all, it is your judgement. You have to know that it is your hologram you
project in your mind.
Decline is prosperity. They are the same thing. They are exactly like both sides of a coin. Like
favor and disgrace discussed in Chapter 13, the change between decline and prosperity exists in
order to stimulate you to emit more of the fundamental energy Tao.
When you give something to someone, from his point of view, it is taking it. "Give" and "take" are
clearly the two sides of a coin. When you want to take something, give something else to
someone. An odd Japanese proverb says, "When the wind blows, a cooper gains". This mystic
chain reaction takes place, in fact, in your hologram. The more you doubt, the more resistance you
create. Then, the chain of the reactions will be longer.
This is "minute" enlightenment, small enlightenment. Why small? Because, if you use this Dark
Depth Female for your own profit, it shows that you are not completely happy about what it is in
your world. You are still refusing to accept the world as it is. All right. It is better. You are not
confronting and fighting against your hologram. But, evidently, it is much better if you accept it
without resistance.
Don't be tough. Don't be strong. They are the opposite way to do Dark Depth Female. Being soft
and weak is much closer to it.
"A fish" is your own self. "The deep water" is your hologram. Your own self is part of it. This could
be a concept a little difficult to accept. But, if you can, you won't have to worry about your feelings
any more. Interestingly, Japanese Zen Master Dogen uses the same metaphor when he explains
how holography works.
"The useful tool" means, of course, Dark Depth Female, or the reverse way. "The nation" suggests
your hologram. The best way is to accept your hologram (=the world) completely. But, if you have
an unquenchable desire to control it, there is a way. It is Dark Depth Female. By using it, you can
transform your hologram. Then, be aware that, if you express your using Dark Depth Female in the
hologram (=the world), it will cause sort of a mental short circuit.

see also Reverse Thinking by Matsumoto Naoto
Tao Te Ching Chapter 1-9 Reverse Thinking
At the dark depth of this Dark Depth, lies the gateway to the various surprises of Tao. (Ch.1)
http://taotechingdecoded.com/01to10/0105.html#widget12
Practical uses- Reverse Thinking
http://taotechingdecoded.com/PU/Reverse_Thinking.html
RELATED ARTICLES
-Chapter 2a Yin Yang circle. Yin and Yang could be one of the most misunderstood concepts. It is
not a dichotomy. It is a harmony. The expression is a synonym of One.
http://taotechingdecoded.com/01to10/0200a.html
-Chapter 3c Act without acting. Instead of saying, "Life doesn't go on as we want", why don't we
think as life goes.
http://taotechingdecoded.com/01to10/0300c.html
-Chapter 16 Go back. "Going back to the destiny is called constancy", says Lao Tzu.
http://taotechingdecoded.com/TbM/1600.html


Tao Te Ching Chapter 36-2 Weak = Strong
If you want to weaken something, you must strengthen it for a while. (Ch.36)
http://taotechingdecoded.com/31to40/3601.html


Weak is strong. Strong is weak.
All the masters say we have to stop judging.
Some wonder why.
Please look at this picture.
This is weak, and that is strong.
We think that weakness leads to strength and vice versa.
This cycle helps us understand the relation between a hologram and Tao.
The hologram stimulates Tao, and Tao creates the hologram.
Eventually, we come to realize that this cycle is one.
Therefore, no judging.
Tao Te Ching Chapter 36-3 Decline = Prosperity
If you want to make something go down, you must have it flourish for a while. (Ch.36)
Decline is prosperity.
Up = Down
They are the same thing.
Those two opposing elements are exactly like both sides of a coin.
It is like favor and disgrace, which we have discussed in Chapter 13 Love your trouble.
Ups and downs exist in order to stimulate you.
You accept ups with joy and emit more of the fundamental energy Tao.
You accept downs, saying: "Thank you, my dear hard time. I know why you are here. You are
asking me to send more love".
Reverse Thinking


Tao Te Ching Chapter 36-4 Japanese saying When the wind blows / Give = Take

Japanese saying: "When the wind blows, a cooper gains".
This is telling us about a mystic chain reaction taking place in your hologram.
The more you doubt the chain reaction, the more resistance you create in the hologram.
Therefore, the chain of the reactions will be longer. Skeptics have to wait long.

If you wanWhen the wind blows, the bucket maker gains
I think this phrase is quite similar to the English poem: For Want of a Nail.
For want of a nail, The shoe was lost,
For want of a shoe, The horse was lost,
For want of a horse, The rider was lost,
For want of a rider, The battle was lost,
For want of a battle, The kingdom was lost,
And all for the want Of a horse shoe nail.
One thing leads to another Un lucru care declanseaza un alt
The Butterfly Effect describes how minute permutations in a complex system can escalate and
cause massive change and chaos in the system. The phrase comes from the notion that a butterfly
flapping it's wings in one part of the world, can, in theory, trigger off a chain of reactions that
cause, say, a massive typhoon half way around the globe.
http://en.wikipedia.org/wiki/Butterfly_effect
After wind's blowing, basinsmiths get moneyt to take something, you must give it for a while.
(Ch.36)
You give something to someone.
When you look at this act from the other person's standpoint, he is taking something.
Please remember you = non-you.
So, give = take.
If you want to take more, give more. (See also Give more, receive more 5-5)
Tao Te Ching Chapter 36-6 Soft Tao
The soft and weak beat the tough and strong.
Japanese saying: "to loose is to win "
Tao Te Ching Chapter 36-7 Fish & Water
Maestrul zen Dogen a folosit exact aceasta analogie in colectia sa de koans
Shbgenz (?, lit. "Treasury of the True Dharma Eye") is the title of a koan collection by
Zen Master Eihei Dogen Zenji (1200-1253)
Dogen Zenji's Genjo-koan- However, if a bird departs from the sky, or a fish leaves the water, they
immediately die(text: section 11)
http://www.thezensite.com/ZenTeachings/Dogen_Teachings/Genjokoan_Okumara.htm
Tao Te Ching Chapter 36-8 Useful tool
costruiesti si distrugi holograma in acelasi timp daca arati cum o controlezi (gen pin)


Notes : Richard Wilhelm / tienne Perrot
Ici encore pour commencer, une srie de sentences paradoxales qui sont d'une audace
machiavlique dans leur application pratique.

Les deux dernires lignes se rapportent sans doute au fait qu'il s'agit d'une sagesse sotrique.
Nous avons donc traduit l'expression Li Ki par moyen d'action et non comme le veulent de
nombreux commentaires par armes tranchantes . Cf. pour cette expression le verset 57 o l'on
traduit par armes efficaces .

Lon Wieger, 1913 ( vedeti lucrarea citata in Bibliografie ).


Notes by Derek Lin :
If we wish to reduce something, to make something smaller, we must first expand it. After it is
stretched out, it will naturally shrink back down to size.
Similarly, if we wish to weaken something, we must first strengthen it. The seed of weakness
invariably exists in the greatest of strengths.
In order for something to be discarded or abandoned, it is first promoted. The world is full of
examples of things that are hyped up and then thrown away and forgotten without a second
thought.
In order to get something, we must first give it. For instance, if we wish to be treated kindly, we
must start by treating others with kindness. This works because the Tao process is circular; the
principle underlying all interactions is one of dynamic, universal energy exchange.
We say that these illuminated insights are subtle, because they seem to be the very opposite of
our habitual thought patterns. To understand them is to become enlightened in the subtle workings
of the Tao.
That which is gentle, soft and weak seems to yield to that which possesses toughness, strength
and aggressiveness, but the yielding is deceptive, for in the end the soft overcomes the hard.
It is the nature of the Tao to remain hidden. Just as the fish does not leave the depths and a
country does not display its weapons and inner workings to the people, a sage remains deeply
immersed in the Tao and does not utilize his or her insights against people who are more shallow.

Notes : J. J.-L. Duyvendak
Texte chinois tabli et traduit avec des notes critiques et une introduction
par J. J.-L. DUYVENDAK (1889-1954)
" Pour lide principale, il faut comparer les chapitres XLIII et LXXVIII. Puisque le dveloppement
de choses ne sarrte jamais, il est certain que chaque extension sera suivie dun rtrcissement ;
une extension est donc une condition pralable indispensable pour obtenir un rtrcissement. De
mme ce qui est fort, son heure, deviendra faible ; on peut donc dire que le faible vainc le fort.
Faible et fort sont dailleurs des termes techniques du Livre des Mutations, indiquant des
lignes brises et entires dont les permutations forment les 64 hexagrammes. Dans ces
combinaisons, place dans une position qui compte pour avantageuse, la ligne faible peut
souvent vaincre la ligne forte .
Des instruments utiles li ki (133) pourrait aussi tre traduit par des instruments aigus .
Cependant, dans le chapitre LVII, lexpression est aussi employe dans le premier sens. Le
peuple doit tre maintenu dans un tat simple et primitif et ne doit pas apprendre toutes sortes
dartifices : le poisson doit tre laiss dans ses profondeurs. Le rapport de cette ide avec ce qui
prcde est tnu ; je doute que ce passage se soit originellement trouv ici."

Claude Larre : "Lao Tseu nous livre quatre exemples de comportements surprenants parmi
lesquels fortifier pour affaiblir . Il joue avantageusement du contraste obtenu: leffet est
saisissant. Le lecteur est forcment amen se questionner sur le pourquoi et le comment de
telles propositions paradoxales. Nous faisons une confiance aveugle en nos sens en nos
reprsentations quotidiennes. Lao Tseu nous montre quil sagit en fait de faux-semblants. Plus
louragan prend de lexpansion, plus il spuise.
Il suffit davoir lesprit la puissance de leau telle que nous lenseigne Lao Tseu, pour comprendre
ce chapitre du TTK. Leau, souple et faible, force de passages rpts, arrache la roche du
plateau dinfimes particules, dessinant ainsi monts et vaux. La pluie et le vent (le vent tant
considr comme un fluide) sabattent et soufflent, transformant la montagne dure en poussires
minuscules. Leau enferme dans la roche la fait clater en gelant par grand froid. La roche
apparemment dure et forte nest pas dure et forte dans la dure. Souple et faible triomphe de dur
et de fort


Diagrama Yin -Yang , din manualul metodei de trezire pilotata, indica cele doua vortexuri (porti;
stari paradoxale de constiinta ) de intrare ( se pleaca din starea de veghe profana) si de iesire( se
pleaca din starea de somn cu vise) din realitatea sursa (Tao) .
Textul este hermetic, iar titlul sugereaz sensul su ("goleste-te ca s fii umplut").
Valea (vidul) este un simbol feminin receptiv i, prin urmare, legat de imaginea feminin a mamei.
Este evident Yin. Usa secreta a mamei nseamn c trebuie s intrai in Yin (repaus; ntuneric;


Nichita Stanescu- "adancind intunericului iata portile luminii" ) pentru a ajunge la Yang (lumina) i,
pt a depi astfel, dualitatea contrariilor complementare (care nu reprezinta o opozitie
ireconciliabila, ci o complementaritate, ca a celor doua fete ale aceleiasi monede- adica nu puteti
arunca o fata, fara sa o pierdeti automat pe cealalta ).
Activitatea lui Yin este receptiva ( vortexul de intrare) i nu pasiva, "activitatea sa nu nceteaz
niciodat." Pe de alt parte, ua e compus din dou pri, care cauzeaz miscarile alternative ,
care sunt cele Yin (intrare) si Yang (iesire din vortex)
vedeti articolul : Nichita Stanescu - Intunecand intunericul, iata portile lumini...
Realitatea sursa si umbra ei (realitatea fenomenala) / Source Reality and its Shadow (Phenomenal
Reality); Modelul realitatii in care traim si tipurile de actiune ( regimuri de functionare)
Care este deosebirea dintre dharana (concentrare), dhyana(meditatie) si samadhi
(transa mistica) ?
http://www.scribd.com/doc/112436772/

In imaginea de mai jos vedem deplasarea verticala facilitata de cele doua vortexuri (mama, tata)
reprezentate de starile paradoxale de constiinta




5.2. Concluzii ale studierii altor traduceri



the mysterious power of the womb
http://unusualpath.wordpress.com/





Citations de mystiques commentes par Richard Lang et traduit par Laurent Sarthou
http://www.visionsanstete.com/articlesVST/citations/Citations-richard.html
http://tecfa.unige.ch/~jermann/staf14/jung/jung_31.html




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

6.1. Conexiuni intre capitole
capitolul 6, 11 VI. XI ("goleste-te ca s fii umplut") golirea(de efemer) induce umplerea (de
absolut)
22 (golete-te i vei fi plin; coboar i vei urca),
24 XXIV (Cine s-a ridicat in varful picioarelor nu poate sta mult [excesele /extremele nu pot fi
suportate mult timp/ nu dureaza la nesfarsit] Cine face pasi mari nu poate merge mult. Cine se
scoate singur in evidenta, nu straluceste. Cine se lauda singur, nu va cistiga gloria. Cine ataca, nu
obtine succesul. Cine se inalta singur nu poate deveni mai mare peste altii. Plecind de la Dao,
toate acestea se cheama dorinta inutila si purtare nefolositoare. Pe acestea le urasc toate fiintele.
De aceea, omul care poseda Dao nu o face. )
25 (strduieste-te sa descoperi identitatea contrariilor prin constientizare / strive to know oneness
of opposites by awareness)
26 (Greul este temelia uorului),
27 (Cel ce tie s mearg bine nu las urme)
36 (contract pt a dilata; urc pt a cobori) ,
44 XLIV (Cine stie sa stea ferm, nu poate fi rasturnat)
Ce este mai aproape de noi: gloria sau viata? Ce este mai scump: viata sau bogatia? Ce este mai
greu de suportat: cistigul sau pierderea? Cine economiseste multe va suferi pierderi mari. Cine
acumuleaza mult va suferi pagube mari. Cine stie masura, nu va avea esecuri. Cine stie limita, nu
va fi in primejdie. El devine etern.
54 LIV (Cine stie sa stea ferm, nu poate fi rasturnat. Cine stie sa se sprijine, nu poate fi darimat.
Fiii si nepotii ii pastreaza amintire vesnica. Cel care desavirseste Dao inlauntrul sau, la acela
virtutea devine mai sincera. Cel care desavirseste Dao in familie, la acela virtutea devine bogata.
Cel care desavirseste Dao in sat, la acela virtutea devine vasta. Cel care desavirseste Dao in
imparatie, la acela virtutea devine bogata. Cel care desavirseste Dao in subceresc, la acela
virtutea devine universala. Dupa tine, ii poti cunoaste pe altii; dupa o familie, pot fi cunoscute
celelalte; dupa un stat, pot fi cunoscute celelalte; dupa o imparatie, pot fi cunoscute celelalte; dupa
o tara, poate fi cunoscuta lumea intreaga. De unde cunosc eu lumea, ca atare? Multumita
acestora.)


64 LXIV ("Ceea ce este linistit, poate fi pastrat cu usurinta. Ceea ce n-a manifestat inca semne
ale existentei sale, este usor de indrumat. Ceea ce este slab, este usor de dezbinat. Ceea ce este
marunt este usor de risipit. Actiunea trebuie inceputa cu ceea ce nu este inca. Trebuie sa incepem
sa facem ordine, atunci cind nu e inca dezordine; deoarece un copac mare creste dintr-unul mic,
un turn cu noua etaje incepe sa se construiasca dintr-un pumn de pamnt, o calatorie de o mie de
li incepe cu un singur pas. Cine actioneaza, va suferi un esec. Cine poseda ceva, va pierde. Iata
de ce omul intelept este inactiv si nu sufera esecuri. El nu are nimic si de aceea nu pierde nimic.
Cei care, savrsind lucruri, se grabesc sa ajunga la succes, vor esua. Cel care isi termina treaba
cu precautie seamana cu cel care era cnd a inceput-o; el va izbuti intotdeauna. De aceea, omul
intelept nu are patimi, nu pretuieste obiectele care se obtin greu, invata de la cei care au
cunostinte si merge pe calea care au mers altii. El urmeaza firea lucrurilor si nu se aventureaza sa
actioneze dupa bunul sau plac.)

"For the soft and gentle will overcome the hard and powerful. (Lao Tzu 36 translated by Tolbert
McCarroll )
"Everyone knows that the yielding overcomes the stiff, and the soft overcomes the hard. Yet no
one applies this knowledge. (Lao Tzu 78 translated by Tolbert McCarroll )


77 LXXVII ( Firescul Tao aminteste de incordarea arcului. Cand partea lui de sus se lasa in jos [
SOMNUL, REPAUSUL; RELAXAREA PERIFERIEI], partea de jos se ridica [CENTRUL, SINELE;
dezactivarea corpului din materie grosiera( barionica) induce imbracarea corpului grosier cu
materie subtila stranie ( eterica, astrala, mentala) care declanseaza manifestarea "nasterii din
nou", levitatiei, scutului defensiv, eliberarea din spatiul si timpul local, ca in teleportare,
dematerializare ] Ea inlatura prisosul si-l da celui care are nevoie. Firescul Dao ia de la cei bogati
si da celor saraci ce li s-a luat. Dao omenesc insa, actioneaza dimpotriva. El ia de la cei saraci si
da celor bogati cele luate. Cine poate sa le dea celorlalti tot ce prisoseste? Acest lucru il pot face
numai cei care urmeaza calea lui Dao. De aceea omul intelept face si nu se foloseste de ceea ce a
facut, savirseste fapte marete si nu se glorifica. El este nobil, pentru ca nu are pasiuni)


"Natural events are cyclical, always changing from one extreme toward an opposite.
Imagine a bow and arrow. As the archer draws the bow, the two tips of the bow, which were far
apart, come close together; the narrow space between string and wood becomes wide; the bow
string, which was at rest, becomes taut.
When the archer releases the arrow, once again the process reverses itself, as the tension
relaxes.
That is the way of inner nature: to relax what is tense, to fill what is empty, to reduce what is
overflowing.
But a society based on materialism and the conquest of nature works to overcome these cycles. If
some is good, more must be better, and an absolute glut seems best. At the same time, those who
have little get even less.
The wise leader follows the natural order of events and does not take the consumer society for a
model.
By serving others and being generous, the leader knows abundance. By being selfless, the leader
helps others realize themselves. By being a disinterested facilitation, unconcerned with praise or
pay, the leader becomes potent and successful.
The leader's behaviour works because it is based on an understanding of opposites and cycles.
Effective behaviour only seems backwards." (Lao Tzu, 77 by Heider, John, 1985)


"All behaviour consists of opposites or polarities. If I do anything more and more, over and over, its
polarity will appear. For example, striving to be beautiful makes a person ugly, and trying too hard
to be kind is a form of selfishness.
Any over-determined behaviour produces its opposite:
- An obsession with living suggests worry about dying.
- True simplicity is not easy.
- Is it a long time or a short time since we last met?
- The braggart probably feels small and insecure.
- Who would be first ends up last.
Knowing how polarities work, the wise leader does not push to make things happen, but allows
process to unfold on its own.
The leader teaches by example rather than by lecturing others on how they ought to be.
The leader knows that constant interventions will block the group's process. The leader does not
insist that things come out a certain way.
The wise leader does not seek a lot of money or a lot of praise. Nevertheless, there is plenty of
both." (Lao Tzu, 2 by Heider, John, 1985)

vedeti intreaga traducere a mesajului lui Lao Tzu prin prisma subordonarii procesualitatii (dualitatii;
vibratiei) fata de planul invariabilului informational in:
Anexa 1 : Lao Tzu, by Heider, John, 1985







Conexiune cu suflul central si vidul din mijloc ( capitolul 5)
Lao Tzu Chapter 5 Conexiunea dintre prezenta impartiala si golirea de fluctuatii psiho-emotionale -
Temelia reintoarcerii Acasa (realitatea sursa; Tao ) / Impartial Presence (Awareness) in Lao Tzu
and Patanjali - The connection between Impartiality and Emptiness is the cornerstone of Returning
Home (Source Reality, Tao)
http://www.scribd.com/doc/82652767/

5.05. [], tin d zh jin,
Cerul i Pmntul: [au un] spaiu [gol; vid] intre ele
Heaven and Earth: the space between,
Himmel und Erde: ihr Zwischenraum,
Lespace entre le ciel et la terre

5.06. [] ?! q yu tu yu h ?!
Similar cu foalele fierarului [ balon+ tub/ fluier sau toba plus flaut].
it's like a bag-pipe! [*drum and flute]
er gleicht einem Dudelsack! [*Trommel und Flte]
Ne ressemble-t-il pas un soufflet de forge ?

5.07. []] x r b q,
[ acel spatiu ] golit, dar nu este epuizat[ ramane mereu plin]
Empty, yet not collapsing,
Leer, doch nicht zusammenfallend,
Bien que vide intrieurement, Il ne spuise jamais.

5.08. []dng r y ch.
[cu cat este mai mare] micarea [ activitatea de golire], cu att cresc efectele exterioare [
productivitatea; ganditi-va la foalele fierarului sau la un fluier; se spune ca "mintea omului este
ca o parauta, fiindc funcioneaz doar cand este deschis" ( o minte deschis inseamn:
golit de prejudeci, de prtinire, de ceea ce credem c tim; vedei: capitolul 11 (despre
utilitatea golirii: http://www.danmirahorian.ro/11LaoTzu.pdf ) si articolul: " Puterea lui Socrate
sau efectul acceptarii propriei noastre ignorane"; http://www.danmirahorian.ro/Puterea-
Socrate.pdf]
in motion, and even more productive.
bewegt und umso schpferischer.
Plus on le meut, plus il exhale,




6.1.2. Conexiune cu miscarea de iesire- intrare descrisa in capitolul 4, 6 si 50
50.1. "A te nate nseamn a iei din Tao; a muri nseamn a intra (a te rentoarce) n Tao "

6.1.3. Conexiune cu pasivitatea si receptivitatea feminina din capitolul 10
http://www.scribd.com/doc/48146245/

10.10.?! nng wi4 c h ?!
Eti tu capabil sa intri in starea de a face asta fr a interveni [Pstrndu-i pasivitatea,
feminitatea, receptivitatea, atenia imparial; non-participarea; golul; vidul; absorbind totul n
mod imparial; poti s contientizezi procesul respirator fr a-l modifica],/can you act in a
female-passive way? /kannst du handeln auf weiblich-passive Art?/

6.1.4. Conexiune cu apa

6.1.5. Conexiune cu misterul misterelor si poarta miracolelor din capitolul 1
http://www.scribd.com/doc/85716505/


6.2. Ben Shen Sufletele Entitilor viscerale -Tipuri de energie mentala (manifestari psiho-
emoionale) asociate viscerelor / elementelor /Les Ben Shen ou Cinq Ames Vegetatives / Ben
Shen: the Five Psychical-Emotional Phases
http: //www.scribd.com/doc/45238132/

6.3. Lingshu Cascade Chapitre 8 - Recuplarea/reintrarea la/in curent
http://www.gera.fr/Downloads/Formation_Medicale/Litterature-classique-de-la-MTC/Neijing-
Lingshu/larre-25646.pdf

6.4. "Le Bien descend d'en haut la manire de l'eau. L'eau gratifie les tres, ne dispute rien
personne". (vedeti Capitolul 8 )

6.5. Gaurile de vierme (wormholes ) si calatoria temporala si hiperspatiala
Wormholes and time and hyperspace travel;

6.6. Conexiune cu nasterea naturala

GNDIREA OBINUIT, CONTEMPLAIA , CONCENTRAREA , MEDITAIA SI TRANSA
MISTIC
ANEXA: AUTOAPRARE PSIHIC- CUM S DEVII IMUN LA MANIPULARE (TEXT ADNOTAT)
https://www.facebook.com/349283161752017/photos/pb.349283161752017.-
2207520000.1406109024./689447197735610/?type=3&theater

TRANSA (MISTICA, HIPNOTICA ) RITMURILE CEREBRALE SI MODELUL FALS AL IMPARTIRII
IN CONSTIENT, SUBCONSTIENT SI INCONSTIENT, DATORAT CAPTIVITATII IN MINTE
Care este deosebirea dintre dharana (concentrare), dhyana(meditatie) si samadhi (transa mistica)
?
https://www.facebook.com/349283161752017/photos/a.759795767367419.1073742097.34928316
1752017/759795804034082/?type=3&theater

Dualitatea Yin [] si Yang [] si Nondualitatea
Duality of Yin [] & Yang [] and Non-Duality
https://www.facebook.com/photo.php?fbid=810220722324923&set=a.810220712324924.1073742
152.349283161752017&type=1&theater

"Orice flux este urmat de reflux. Activitatea este urmata de repaus, iar regenerarea si repararea se
realizeaza in izolare totala, sub comanda programelor care comanda procesele, care poarta
eticheta generica de somn. Nu sunt adept al fugii de realitate, al izolarii complete de lume, ci al
repararii programelor de izolare senzoriala si de refacere, prin asistarea constienta a calatoriei
automate (somnul) catre sursa universului manifestat de unde ne luam viata si regenerarea.
O astfel de realizare care ne permite intensificarea proceselor de refacere si regenerare, cere o
practica in solitudine si tacere, care mai are si alte avantaje incalculabile in planul creativitatii si al
regasirii impacarii, centrarii si increderii in noi .
Dupa ce am cercetat problemele educatiei publice sunt din ce in ce mai convins c acest lucru
este o necesitate absolut pentru parinti, profesori, administratori si studenti . Deconectarea de la
o lume tot mai artificiala si mai cablata nu se realizeaza de la sine prin simpla izolare fizica, daca
suntem programati sa avem centrul in afara, in minte, daca nu suntem in stare sa dam drumul, sa
ne relaxam, sa ne desprindem de centrii exteriori care ne comanda (programarea reactiva;
dependente), sa redevenim intregi si fericiti neconditionat" (Mirahorian)
https://www.facebook.com/photo.php?fbid=827075313972797&set=a.827075303972798.1073742
176.349283161752017&type=1&theater

CE ESTE CONCENTRAREA (DHARANA) ?
CE ESTE MEDITATIA (DHYANA) ?
CE ESTE TRANSA CENTRIPETA ( SAMADHI , ENSTAZA) ?
RITMURILE CEREBRALE TRANSA (MISTICA, HIPNOTICA ) SI MODELUL ERONAT
:CONSTIENT, SUBCONSTIENT SI INCONSTIENT
Zona de aterizare a tuturor concentrarilor (dharana), meditatiilor (dhyana) este cea a transelor
(mistica, shamanica, hipnotica ) , care este situata in plaja situata intre 1-8Hz

(oscilatii pe secunda) care apartine ritmurilor cerebrale Theta (4-8 Hz) si Delta (1-3 Hz )
"Am ajuns atat de orbi incat apreciem periferia ( mintea- pe care o numim CONSTIENT, corpul,
instrumentele senzoriale, hainele efemere) in locul centrului (sinelui; sufletului

nemuritor ) , dupa cum se observa din etichetarea constient, subconstient si inconstient, ca si cum
lumina constientei ar fi apartinut vreodata mintii, iar nu fiintei dvs. O astfel de

impartire face un stapan, dintr-un servitor, un soare, dintr-o oglinda, un apogeu, dintr-o prapastie,
un centru, dintr-o periferie "(Mirahorian)
https://www.facebook.com/photo.php?fbid=759818217365174&set=a.759795767367419.1073742
097.349283161752017&type=1&theater

In articolul "Mintea nsi este boala " / "The mind itself is the disease" [3] am aratat si opinia lui
Osho despre acest subiect: "Orientul a fost interesat de ncpere (minte) numai

pentru a gsi ua, calea de iesire din minte [4]. Occidentul a creat o psihologie (stiinta a mintii) si a
dezvoltat psihologii despre contient, subcontient i incontient, fiindca pt el nu

exista nimic in afara mintii "
https://www.facebook.com/349283161752017/photos/pb.349283161752017.-
2207520000.1406107118./918028811544113/?type=1&theater

"Mintea nsi este boala " / "The mind itself is the disease" (Osho)
"Maladia este identificarea noastra cu mintea/ "The disease our identification with the mind"
(Mirahorian)
"Daca vrei sa-l cunosti pe Dumnezeu mai intai iesi din creier (opreste mintea). Acesta este doar un
mare filtru stupid"/ "If you want to know God, you've got to get your brain out of the way first. It's
just one big stupid filter...." (Ken Wilber)
https://www.facebook.com/349283161752017/photos/a.714978111849185.1073742005.34928316
1752017/918028811544113/?type=1&theater


CADERE SAU INALTARE ? / FALLING OR ASCENSION ?
"Orice cltorie spirituala se intreprinde, n realitate, nluntrul nostru si inseamna eliberare din
minte si dualitatea ei (sus-jos, aici-acolo)."(Mirahorian)
https://www.facebook.com/349283161752017/photos/pb.349283161752017.-
2207520000.1406115181./891494080864253/?type=3&theater


Mirahorian: "Nu exista trepte decat pentru cei ce sunt prizonieri in minte si in timp, fiindca doar ei
care cred in evolutie spirituala, in imbunatatire, in progresie prin trepte si pasi succesivi, in
perfectionare si cauzalitate liniara (unidimensionala). Toate ramurile unui copac conduc la cer.
Toate ramificatiile radacinilor unui copac conduc la pamant. Doar cei ce stiu sa se alinieze cu
prezenta constienta omnidirectionala in curgerea sa dintre pamant si cer se elibereaza stabil din
minte ( realitatea virtuala separata) si se trezesc la realitatea divina "
https://www.facebook.com/photo.php?fbid=811147528898909&set=a.771512966195699.1073742
101.349283161752017&type=1&theater






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


7. Lista caracterelor din capitolul 36 al Dao De Jing [Tao Te Ching; Tao Te King] insoit de
transcripie i semnificaie

zhng zhang1 chang tchang R: capitol; seciune; paragraf; vedei: Dicionarul capitolului 1
d di4 ti: R: prefix numere de ordine; secven, categorie; clas; grad vedei: Dicionarul
capitolului 1
li liu4 liu: R: ase; 6; al aselea; cele ase rude: vedei: 18.13;
zhng zhang1 chang tchang R: capitol; seciune; paragraf; vedei: Dicionarul capitolului 1
san shi2 liu4: R: treizeci i ase;

(a) (b) (c) (d) (e) (f) (g) (h)
(i) (j) (k) (l)
http://earlywomenmasters.net/tao/hymning/#28

Propoziia 1 din capitolul 36 in variantele [WB][HSG][FY]
(a)
What needs to shrink the same
Propoziia 2 din capitolul 36 in variantele [WB][HSG][FY]
(b)
must assuredly have expanded the same
Propoziia 3 din capitolul 36 in variantele [WB][HSG][FY]
(c)
what needs to weaken the same
Propoziia 4 din capitolul 36
(d)
must assuredly have strengthened the same
Propoziia 5 din capitolul 36
(e)
what needs to be abandoned the same
Propoziia 6 din capitolul 36

(f)
must assuredly have prospered the same
Propoziia 7 din capitolul 36
(g)
what needs to be chosen the same
Propoziia 8 din capitolul 36

(h)
must assuredly have been assigned the same
Propoziia 9 din capitolul 36

(i)
this is called delicate enlightenment
Propoziia 10 din capitolul 36

(j)
gentleness and yielding
overcome hardness and strength
Propoziia 11 din capitolul 36

(k)
fishes are not able (to survive)
outside the deep
Propoziia 12 din capitolul 36

(l)
the whole nation the same benefits from
this device/wisdom though not able
therefore to reveal (it) to the people




36.1: jiangA.oferta;dar;sacrificiu,jertfa,ofranda,a nutri,a hrani,a alimenta;a ntretine,a mentine
n buna stare;ajutor ,asistenta;remediu,leac;a tine;a lua,a apuca;a ntreprinde;a fi pe punctul s
(marc pentru viitor);a dirija;a conduce,a actiona;marcarea a unui obiect plasat naintea unui
verb;B.lider,conducator,ef militar,general
36.2: y yu4 y yu R: dorin; ateptare; expectaie; a dori; a vrea; a atepta; vedei: 1.28;
36.3: xi4 hi A.a inhala;B.a colecta,a nchide;mpreun;armonie; RS485 xi (2)(sich)a fi de acord;
zusammenziehen, einigen; E: draw in,contract,unite;G: einziehen, einsaugen, sich
zusammenziehen;
36.4: zh zhi1 chih tchi R: el; ea; acesta; a lui; a ei; a lor; semn genitiv i atributiv;vedei: 1.17;
36.5: b bi4 pi R: a fi sigur; nendoielnic; necesar, inevitabil, trebuie; vedei: 30.29;
36.6: gu4 ku (gard puternic: ) puternic, solid; ncapatnat, refractar, primitiv, rudimentar;
viguros, robust; cu siguranta, sigur; E: firm, solid, resolutely; G: fest, stark, bestimmt, sicher,
natrlich, von selbst, bestndig, dauernd, hartnckig, eigensinnig, bestehen auf ;
36.7: zhang tschang a trage cu arcul;a ntinde, a deschide;a scoate la iveala,a descoperi; a
ndoi,a mpaturi;a strnge (aripile) a nveli,a nfaura; a nlantui,a ncolaci (n jurul);a strnge;a se
mpaturi; a propaga; a se desfaura;a publica,a expune,a etala;a manifesta;suprafat,
foaie,coala;a nfaura ntr-o pnza; E: open, spread, stretch, magnify, exaggerate; G: (Bogen)
spannen, aufspannen, strecken, sich ausstrecken, ffnen, ausbreiten, verbreiten, bekanntmachen,
prahlen, berspannt, gro, ein Blatt (Papier usw.), Zhlwort fr Papier, Tisch, u.., 26/28 Sternbild;
36.8: zh zhi1 chih tchi R: el; ea; acesta; a lui; a ei; a lor; semn genitiv i atributiv;vedei: 1.17;
36.9: jiangA. ofranda;dar;sacrificiu,jertfa,a nutri;a ntretine,ajutor, leac;a tine;a lua,a apuca;a
ntreprinde;a fi pe punctul s (marc pentru viitor);a conduce,a actiona;marcarea a unui obiect
plasat naintea unui verb;B.lider,ef militar
36.10: y yu4 y yu R: dorin; ateptare; expectaie; a dori; a vrea; a atepta; vedei: 1.28;
36.11: ru ruo4 jo R: slab; a slbi; tnr; moale, fraged; plpnd; delicat; sensibil; vedei: 3.40;
36.12: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.13: b bi4 pi R: a fi sigur; nendoielnic; necesar, inevitabil, trebuie; vedei: 30.29;
36.14: gu4 (gard puternic)puternic,solid;ncapatnat,refractar,primitiv,rudimentar;
viguros,robust;cu siguranta,sigur;
36.15: [] qing qing ch'iang k'iang R: puternic, a fortifica; a intri; violent; a sili; vedei: 3.43;
36.16: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.17: jiangA. ofranda;dar;sacrificiu,jertfa,a nutri;a ntretine,ajutor, leac;a tine;a lua,a apuca;a
ntreprinde;a fi pe punctul s (marc pentru viitor);a conduce,a actiona;marcarea a unui obiect
plasat naintea unui verb;B.lider,ef militar
36.18: y yu4 y yu R: dorin; ateptare; expectaie; a dori; a vrea; a atepta; vedei: 1.28;
36.19: [] fe fei4 fei R: a abandona; a nceta; a pieri; a pierde; a prsi; a elimina; vedei: 18.3;
36.20: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.21: b bi4 pi R: a fi sigur; nendoielnic; necesar, inevitabil, trebuie; vedei: 30.29;
36.22: gu4 (gard puternic)puternic,solid;ncapatnat,refractar,primitiv,rudimentar;
viguros,robust;cu siguranta,sigur;
36.23: xing4 hing A.a ridica,a nalta;a crete;a detepta,a trezi,a ncepe;a initia;a da natere; a
prospera; avansare (n grad) B.veselie,antren;moral ridicat;buna
dispozitie;exaltare;bucurie,placere, fericire; vesel, bucuros; dorint, pasiune; RS8239tong tung
a se potrivi mpreun; a lega; a njuga;a fi n acord, conform; la fel;a fi identice; E: prosper,
become popular, promote, undertake to do;
G: erheben, anfangen, gedeihen;
36.24: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.25: jiangA. ofranda;dar;sacrificiu,jertfa,a nutri;a ntretine,ajutor, leac;a tine;a lua,a apuca;a
ntreprinde;a fi pe punctul s (marc pentru viitor);a conduce,a actiona;marcarea a unui obiect
plasat naintea unui verb;B.lider,ef militar
36.26: y yu4 y yu R: dorin; ateptare; expectaie; a dori; a vrea; a atepta; vedei: 1.28;
36.27: q qu3 ts : R: a apuca; a lua; a obine; a mbria; a accepta; nevoie; vedei: 12.48;
duo2
36.28: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.29: b bi4 pi R: a fi sigur; nendoielnic; necesar, inevitabil, trebuie; vedei: 30.29;
36.30: gu4 (gard puternic)puternic,solid;ncapatnat,refractar,primitiv,rudimentar;
viguros,robust;cu siguranta,sigur;
36.31: [] y/y/y y yu R: a da cuiva; a drui; a participa la; mpreun cu; vedei: 8.29;
36.32: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.33: sh shi4 shih che R: desigur, da, drept, a fi; acesta; sh y: de aceea; sh wi
aceasta se cheam; asta e numit; vedei: 2.47;
36.34: [] wi wei4 wei: R: a se adresa, a spune, a zice; a se chema; chemare vedei: 1.49;
36.35: we wei1,2 wei R: minuscul; infinitesimal; mic; fin; subtil; secret; ascuns;vedei: 14.21;
36.36: mng ming2 ming: R: strlucitor; iluminat; luminos; lumin; vedei: 10.42;
36.37: ru rou2; jou R: moale; maleabil, flexibil, suplu, blnd; relaxat, tandru; vedei: 10.13;
36.38: ru ruo4 jo R: slab; a slbi; tnr; moale, fraged; plpnd; delicat; sensibil; vedei: 3.40;
36.39: sheng4 A. a avea forta de a face,adecvat pentru,corespunzator la,a prezenta,a
purta;suficient,cu totul, n ntregime;B.a cuceri;a nvinge;a subjuga,a ntrece,a depai,a excela;
36.40: gng gang1 kang R: tare, solid, puternic, durabil; imediat; exact; fix; acum; E: hard,
solid, strong, enduring; (sharply: ) just, now, immediately. just, exactly, tough, rigidly, fixed,
obstinate, steadfast; G: hart, streng, fest, hartnckig,standhaft, soeben, gerade, ungerade (Zahl);
gng gang1 kang R: tare; solid, puternic, rigid; polul opus lui rou in cuplul moale-tare; in
taoism tarele este pecetea mortii (capitolul 76: "la nastere oamenii sunt moi", au totala
receptivitate; "la moarte sunt rigizi, tari, uscati" si au totala opacitate); La nivel somatic moalele
este reprezentat de starea de relaxare, de starea de golire si de abandonare, de fluide, de
organe pline si de organe extraordinare (creier, maduva), iar tarele de starea de incordare,
unplere de tensiune, de cuirasa musculara si de suportul ei (oase); E: hard, firm, strong, tough,
rigid, just, barely, exactly,
36.41: [] qing qing ch'iang k'iang R: puternic, a fortifica; a intri; violent; a sili; vedei: 3.43;
36.42: y yu2 y R: pete; animale acvatice, peti, prenume; simbol pt. bogie ( omofon cu
jad y y yu R: jad, nefrit, piatr preioas; magnific; imperial; al tu; vedei: 9.18 ); y f:
pescar; y gn: undi; b de pescuit; y wng: plas de pescuit; E: fish; surname;
y f: fisher, fisherman; y gn: fishing rod; y wng: fishing net; F: poisson;
animaux aquatiques, prnom; G: im Wasser lebende Tiere, Fisch, Familienname; 36.42 [petele
nu prsete apele profunde]; 60.1-2.[Un mare stat trebuie condus, aa cum este prjit un pete
mic xiao xian hsiao sin];
36.43: b bu4 pu pu R: nu; non; fr; nici; negaie; prefix negativ: a-; ne-; non-; vedei: 2.19;
36.44: k ke3,4 k'e ko R: a putea; posibil; apt; practicabil; capabil; a se potrivi; vedei: 1.2;
36.45: tuo to a coji,a curata de coaja;a dezgoli;a (se)dezbraca;a scoate;a scapa;a se evacua,a
iei,a evita; E: peel off (hair, skin), take off, cast off, escape from, get out of, miss out (words),
neglect; G: ausziehen, abziehen, ablegen, fortnehmen, abwerfen, trennen, (sich) entziehen, (sich)
zurckziehen, verzichten, entrinnen, sich losmachen, sich erheben ber-, erhaben ber -,
loslassen, auslassen, ab-, fort-, aufgeben, sich entledigen, im Stich lassen, gesetzt den Fall,
vielleicht, roh, rcksichtslos;
36.46: yu A. a fi (ntr-un loc), n, la, pe, cu; B. oh!
36.47: [] yun yan yuan R: abis; gol; prpastie; vltoare; vrtej[ap+abis]; adnc; vedei: 4.9;
36.48: [] gu guo2 kuo R: ar; stat; regat; imperiu; naiune; dinastie; vedei: 10.29;
36.49: zh zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17;
36.50: l li4 li R: avantaj, beneficiu; profit; tiul (singular sau unidirecional); vedei: 8.7;
36.51: q ch'i k'i R: vas, bol; unealt; dispozitiv; arm; aptitudine; calitate; talent; vedei: 11.18;
36.52: b bu4 pu pu R: nu; non; fr; nici; negaie; prefix negativ: a-; ne-; non-; vedei: 2.19;
36.53: k ke3,4 k'e ko R: a putea; posibil; apt; practicabil; capabil; a se potrivi; vedei: 1.2;
36.54: y yi3 i yi R: la fel; cu; a folosi; folos, n acord cu; pt.ca s; de, de ctre,de la; vedei:1.29;
36.55: shi4 schi prognostic, profetie;a prevesti, a prezice;a indica,a arta,a proclama, a
declara;a preveni; E: show, notify, instruct, G: verknden, mitteilen, bekanntmachen,
Bekanntmachung, Erla, anweisen, Weisung, zeigen, Zeichen, Anzeichen, sich freimachen,
verehren, offenbaren;
36.56: rn ren2 jen : R: om; persoan; uman, ceilalii (n opoziie cu sine); vedei: 2.50;









t







8. BIBLIOGRAFIE / BIBLIOGRAPHY/ BIBLIOGRAPHIE / BIBLIOGRAFIA
Lao Tzu Translations-A collection of all translations of the Lao-tzu (Lao Tseu)
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

COLECTII DE TRADUCERI
http://www.mobilewords.pro/Tao/indexaut.htm
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http://www.geekfarm.org/cgi-bin/tao.pl?chapter=1&translation=all




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France, 2003]
Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville, MO: SOM
Publishing, 2003]]
Correa [Correa, Nina, My Tao De Jing (The Path of Love and Happiness), translation and commentary, Tao Is Open,
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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 Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu), Tchouang Tseu(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, Lao Tseu Taodejing.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[Duyvendak, J.-J.-L., Tao T King, Le Livre de la Voie et de la Vertu, Paris, A.
Maisonneuve, 1953 1987; The Book of the Way and Its Virtue translated from the Chinese and Annotated by
Duyvendak, J.-J.-L., John Murray. London, 1954; Duyvendak, J. J. L. (a cura di). Tao t ching. Il Libro della Via e della
virt; 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]
Eichi Kimura
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. Lao Tseu. Genesi del Taodejing. 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]
Tao Te Ching. Nelle versioni del 1923 e del 1959
http://books.google.ro/books?id=RCRq6BgD4n8C&pg=PA7&lpg=PA7&dq=Evola+Julius++tao+te+king
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]
Ganson C pseudonym for MacHovec, Frank J., 1962
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 , Lao Tseu : Taodejing El llibre del Tao 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,
Taodejing. El llibre del "Tao" 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 Gorn-Old, 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 [ Vedeti: Zhengkun Gu ,Title: Lao Zi( Lao Tzu; Lao Tseu): 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]
Guiraud [Daniel Guiraud, in I Ching / Tao Te Ching, Courrier du livre, 1987, ISBN 2702901972]
Hansen[Chad Hansen, A Taoist 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 Tao-te-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[Henricks, Robert G. The Tao Te Ching by Lao Tzu (trad., annot. et intro.)]
Henricks 2[Henricks, Robert G., Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently Discovered
Mawangdui Texts, Published: New York: Ballantine Books, 1989,]
Henricks 3[Henricks, Robert G.,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 - Tao 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]
Nu putem vorbi despre trezire la spiritualitate, daca vom continua sa utilizam doar varianta de traducere din lb. rusa,
din epoca stalinista, unde se face apologia materialismului lui Lao Tzu si care a fost utilizata pt. indoctrinarea
nenumaratelor generatii, pe parcursul a zeci de ani in scolile si facultatile comuniste (psihologie, drept, sociologie,
filosofie, stiinte politice). Ceea ce vedeti mai jos(zona intarita) este in contradictie cu mesajul transmis de Lao Tzu in
celelalte capitole unde moalele, slabul, flexibilul invingeiar tarele, rigidul, inflexibilul sunt semne ale mortii
"Cine stie sa stea ferm, nu poate fi rasturnat. (in capitolul 54)
"Ceea ce este slab, este usor de dezbinat. Ceea ce este marunt, este usor de risipit. Trebuie sa ncepem
sa facem ordine cnd nca nu este dezordine. in capitolul 64)
Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000]
Ho [Ho, Lok Sang, The Living Tao:The Art and Way of Living,A Rich & Truthful Life, translation with annotations
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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 [Houang, Franois 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, Paris, Editions du Seuil, 181
p.,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( Lao Tzu; Lao Tseu) 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]
Hughes [Hughes, Ernest Richard , Tao Te Ching, Chinese Philosophy in Classical Times. London: J.M. Dent, 1942,
1950; Hughes, E. R., Shikantaza, An Introduction to Zen, by Edited and Translated by E. R. Hughes]
Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928]
Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000]
Ivanhoe [Philip Ivanhoe The Taodejing of Lao Tseu, Seven Bridges Press, 2002]
Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000]
JiyuRen [Ren Jiyu, He Guanghu, Gao Shining, Song LiTao and Xu Junyao, Title: A Taoist Classic The Book of Lao
Tseu . 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.)].
Kaltenmark [Kaltenmark, Max, Lao Tseu et le taosme, Seuil, coll. Matres spirituels , 190 p. Paris,1982]
Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation
Published: Philadelphia, PA: Xlibris, 2003]
Khin-shun[vedeti/see: Hin-Shun];
Kimura [Yasuhiko Genku Kimura, Tky 1959]
Kitselman [A.L. Kitselman II. ,Title: Tao de jing (The way of peace) of Lao Tseu, 600 B.C. Published: Palo Alto, CA:
The School of Simplicity, c1936]
Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching] pseudonym for Mitchell, Stephen
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 ]
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of New York Press, Suny, 1992; LaFargue, Michael, Tao and Method. A Reasoned Approach to the Tao TeChing.
Albany: State University of New York Press,1994]
Lao [Lao Cen. The Way of the Tao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA: Day Press, 1980]
Larose [English interpretation by Ray Larose, ~ 2000 http://www.Taozang.com/Taodejing.html]
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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.
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20Larre&f=false]
Lau [Lau, D.C., Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books, 1963; Tao Te
Ching, Hong Kong: The Chinese University Press, 1968, 1982 (d. rvise; rev. of earlier edition without Chinese
text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching : Translation of the Ma Wang Tui Manuscripts,
translated by D. C. Lau, Alfred A. Knopf, 1994 Edition]
Lauer [Conradin Von Lauer]
Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press]
Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980]
Legge[James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge. "The Texts of
Taoism", translation., London, 1881, 1891]
Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power of the Way
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Li David [David H. Li Tao 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
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Lindauer[David Lindauer]
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Editions Gallimard, Paris, 1967, 1969; Philosophes taostes, Lao-tseu, Tchouang-tseu, Lie-tseu, Gallimard, La
Pliade, 1967; 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( Lao Tzu; Lao Tseu); Published: Beijing, China: Chinese Literature
Press, 1997].
Luca Dinu, Lao Zi Cartea Despre Dao Si Putere Cu Ilustrari Din Zhuang Zi, Editura Humanitas, 1993
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 Lao Tseu
as interpreted by Wang Bi, Published: New York: Columbia University Press, c1999 ]
Mabry [John R. Mabry, PhD]
MacHovec Frank J., (pseudonym: Ganson C.) Light from the East: A Gathering of Asian Wisdom By Frank MacHovec,
1962, 2005 http://books.google.ro/books?id=VM4IfYiBSKUC&pg=PA52&hl=ro&source=gbs_toc_r&cad=3#v=onepage&q&f=false
Mackay Rory B., Tao Te Ching (with commentary) Kindle Edition, 2014
http://beyondthedream.co.uk/category/tao-te-ching/
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Mair [Victor H. Mair, Tao Te Ching : The Classic Books of Integrity and the Way. New York: Bantam, 1990. ]
Ma Kou [Ma Kou, Lao Tseu: Tao Te King Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin Michel, Paris,
1984]
Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Taodejing, Asian Philosophy. Vol 16, No. 3, pp.
149171]
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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]
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Paris, Librairie de l'Art Indpendant,1894; La via taoista (La Voie rationelle). I libri del Graal, Basaia, Roma, aprile
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McCarroll [Tolbert McCarroll, 1982]
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1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with corrections and revisions
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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
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Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi( Lao Tzu; Lao Tseu)s Tao De Jing. Lanham, NY:
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the Eternal Breath of Tao, 1979]
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Taode jing - into Latin]
Nyssen [Olivier Nyssen Lao Ts Tao-te-king]
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Press, 1999. ]
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& essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old.
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Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotching). Civilt antiche, La Vita Felice, Milano,
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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
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Supreme et de la Vertu) traducere si comentariu Pauthier G., in" Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de
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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]
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situri:
Other translations of the Tao te Ching online
http://mysticwicks.com/archive/index.php/t-195145.html
Tao Te King Versions (http://home.pages.at/onkellotus/
http: //www.tao-te-king.org
http: //home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html
http://www.edepot.com/taocp.html
http://home.pages.at/onkellotus/TTK/_IndexTTK.html

Dictionar buddhist
http: //www.orientaloutpost.com/dictionary.php
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
Dictionnaire chinois EFEO Pinyin Wade-Giles
http: //www.chine-informations.com/chinois/dictionnaire/index.php
Peter A. Merel. Tao De Ching - Lao Tze
http: //www.chinapage.com/gnl.html
http: //www.nlc.gov.cn/zxfw/jiangzuozhanlan/zhanlan/daodejing/html/01.htm
http: //home.pages.at/onkellotus/TTK/_IndexTTK.html
Tao Te Ching By Lao Tzu, Laozi, Stephen Addiss, Stanley Lombardo
http://books.google.com/books?id=hXoEv5WpqukC&printsec=frontcover&dq=Tao+Te+Ching+By+
Lao+Tzu,+Laozi,+Stephen+Addiss,+Stanley+Lombardo
Translated Chinese Texts
http: //www.a01creative.com/work_details.php?writing=dao-de-jing-way-of-virtue-
classic&category=chinese-texts

"The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge, 1891.
(Source: Project Gutenberg)
"The Canon of Reason and Virtue", translated by D. T. Suzuki and Paul Carus, 1913. (Source:
Internet Sacred Text Archive)
"Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919. (Source:
Internet Sacred Text Archive)
http: //www.yellowbridge.com/onlinelit/daodejing.php
http: //www.duhtao.com/translations.html
http: //www.tao-te-king.org
http: //translate.google.com/
http: //ctext.org/dictionary.pl?if=en&id=98330
http: //de.thefreedictionary.com/aussch%c3%bctten
http: //www.wordhippo.com/what-is/the-meaning-of/german-word-ebenfalls.html
http: //www.babylon.com/affiliates/landing/index.php?id=12315
http: //www.zdic.net/zd/zi/ZdicE8ZdicB0ZdicB7.htm
http: //www.mdbg.net/chindict/chindict.php?wdrst=0&popup=1&wdqchid=%E8%BE%9F%E8%B0%B7
http: //cailab.net/cgi-bin/wordlook.pl?searchtype=chinese&word=traditional
http: //dict.youdao.com/w/%E7%9C%9F%E4%BA%BA/
http: //www.ramou.net/ texte chineze adnotate
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
texte adnotate http: //www.ramou.net/zhCadreActualite.htm
dictionare http: //www.ramou.net/di/diTable.htm
Zhuang Zi | Ch 01
- Chapitre 1 - Libre Errance
http: //cjk.elikozoe.net/index.php?id=zhuangzi-01
http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc
http: //inedia.info/zhongwen/
http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm
Zhuang Zi | Ch 01
- Chapitre 1 - Libre Errance
http: //cjk.elikozoe.net/index.php?id=zhuangzi-01
http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc
http: //inedia.info/zhongwen/
http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm
http://sensdutao.over-blog.com/categorie-12218716.html
http://sensdutao.over-blog.com/35-index.html
http://earlywomenmasters.net/tao/ch_06.html
Le Vide Mdian par Franois CHENG
Le livre du vide mdian. Albin Michel
http://afdt.chez-alice.fr/TCClecturesdecembre05.htm#haut

Vacuit et Lcher Prise / Le Chi dans les autres cultures
par Jean Nol Ortega
http://afdt.chez-alice.fr/TCClecturesjuillet03.htm
DICTIONAR - TEXT ONLINE
http://zhongwen.com/dao.htm
LE PLEIN DU VIDE Xu Yi
http://www2.cndp.fr/secondaire/bacmusique/xuyi/inspiration.htm

The Doctrine of the Mysterious Female in Taoism: A Transpersonalist View. By Evgueni A.
Tortchinov. Department of Philosophy, Ste. Petersburg State University, Russia. 54Kb.


5. Traducerea capitolului 5 din Tao Te Ching ( Dao De Jing ) al lui Lao Tzu ( Lao Zi )
Lao Tzu Chapter 5 Conexiunea dintre prezenta impartiala si golirea de fluctuatii psiho-emotionale -
Temelia reintoarcerii Acasa (realitatea sursa; Tao ) / Impartial Presence (Awareness) in Lao Tzu
and Patanjali - The connection between Impartiality and Emptiness is the cornerstone of Returning
Home (Source Reality, Tao)
http://www.scribd.com/doc/82652767/


7. Traducerea capitolului 7 din Tao Te Ching ( Dao De Jing ) al lui Lao Tzu ( Lao Zi )
Separarea de izvorul vietii inseamna boala si moarte; reconectarea la izvor inseamna vindecare
si viata; nicio ramura nu poate fructifica si nu poate ramane in viata, daca este taiata sau separata
de intreg ( arbore, vie); daca vrei vindecare, nemurire, atunci reconecteaza-te la intreg.
Sistemul de reconectare al speciilor evoluate de pe Terra este somnul (programul de reintoarcere
periodica pe pilot automat in baza- realitatea sursa);
Sistemul de reconectare al fiintelor umane realizate este cuplarea permanenta la realitatea sursa -
trecerea la regimul de functionare divin , direct, non-dualist ...
Reconectarea Reconnection Reconnexion []
http://www.scribd.com/doc/122147773/



ANEXE

Anexa 1 Lao Tzu, by Heider, John, 1985

traducerea mesajului lui Lao Tzu prin prisma subordonarii procesualitatii fata de invariabilului
informational
http://web.archive.org/web/20110106075724/http://home.pages.at/onkellotus/TTK/English_Heider_
TTK.html

1
"Tao means how: how things happen, how things work. Tao is the single principle underlying all
creation. Tao is God.
Tao cannot be defined, because it applies to everything. You cannot define something in terms of
itself.
If you can define a principle, it is not Tao.
Tao is a principle. Creation, on the other hand, is a process. That is all there is: principle and
process, how and what.
All creation unfolds according to Tao. There is no other way.
Tao cannot be defined, but Tao can be known. The method is meditation, or being aware of what
is happening. Being aware of what is happening, I begin to see how it is happening. I begin to
sense Tao.
To become aware of what is happening, I must pay attention with an open mind. I must set aside
my personal prejudices of bias. Prejudiced people see only what fits those prejudices.
The method of meditation works, because principle and process are inseparable. All process
reveals the underlying principle. This means that I can know Tao. I can know God.
By knowing Tao, I know how things happen.(Lao Tzu, 1 by Heider, John, 1985)

2
"All behaviour consists of opposites or polarities. If I do anything more and more, over and over, its
polarity will appear. For example, striving to be beautiful makes a person ugly, and trying too hard
to be kind is a form of selfishness.
Any over-determined behaviour produces its opposite:
- An obsession with living suggests worry about dying.
- True simplicity is not easy.
- Is it a long time or a short time since we last met?
- The braggart probably feels small and insecure.
- Who would be first ends up last.
Knowing how polarities work, the wise leader does not push to make things happen, but allows
process to unfold on its own.
The leader teaches by example rather than by lecturing others on how they ought to be.
The leader knows that constant interventions will block the group's process. The leader does not
insist that things come out a certain way.
The wise leader does not seek a lot of money or a lot of praise. Nevertheless, there is plenty of
both." (Lao Tzu, 2 by Heider, John, 1985)

3
"The wise leader does not make a show of holiness or pass out grades for good performance.
That would create a climate of success and failure. Competition and jealousy follow.
Emphasizing material success is the same: those who have a lot become greedy, and those who
have little become thieves.
When you reinforce appearances, people scramble to please.
The wise leader pays respectful attention to all behaviour. Thus the group becomes open to more
and more possibilities of behaviour. People learn a great deal when they are open to everything
and not just figuring out what pleases the teacher.
The leader shows that style is no substitute for substance, that knowing certain facts is not more
powerful than simple wisdom, that creating an impression is not more potent than acting from
one's center.
The students learn that effective action arises out of silence and a clear sense of being. In this they
find a source of peace. They discover that the person who is down-to-earth can do what needs
doing more effectively than the person who is merely busy." (Lao Tzu, 3 by Heider, John, 1985)

4
"Dig as deep as you will, you will never come to a thing called Tao or God. Tao is not a thing. Tao
is a principle or law. Tao means how.
All things behave according to Tao, but Tao does not behave. Tao is never an object or a process.
Tao is the law of all things, of all events. Tao is the common ground of all creation.
Creation consists of things and events. All things and events are vibratory. Vibration consists of
opposites or polarities. Polarities may cooperate with one another, or they may conflict to varying
degrees.
All things and events, whether they are cooperative or conflicting, harmonious or turbulent, take
their form and become resolved in accordance with Tao.
But Tao is not a vibratory event. Tao is not, for example, a sound. Tao has no opposites or
polarities. Tao is one; Tao is unity.
As far as I know, nothing comes before Tao. Nothing made Tao. Nothing created God." (Lao Tzu,
4 by Heider, John, 1985)

5
"Natural law is blind, its justice evenhanded. The consequences of one's behaviour are
inescapable. Being human is no excuse.
The wise leader does not try to protect people from themselves. The light of awareness shines
equally on what is pleasant and what is not pleasant.
People are not better than the rest of creation. The same principle which underlies human beings
underlies everything equally.
Neither is one person or one people better than the rest of humanity. The same principle is
everywhere. One person is as worthy of the next. Why play favourites?
Everything demonstrates the law. Just because God is not a thing does not mean God is nothing.
A little humility is in order.
Knowing this, the leader does not pretend to be special. The leader does not gossip about others
or waste breath arguing the merits of competing theories.
Silence is a great source of strength.(Lao Tzu, 5 by Heider, John, 1985)

6
"Can you learn to become open and receptive, quiet and without desires or the need to do
something? Being open and receptive is called Yin, the feminine, or the valley.
Imagine that there is a pond in this valley. When no fears or desires stir the surface of the pond,
the water forms a perfect mirror.
In this mirror, you can see the reflection of Tao. You can see God and you can see creation.
Go into the valley, be still, and watch the pond. Go as often as you wish. Your silence will grow.
The pond will never run dry.
The valley, the pond, and Tao are all within you.(Lao Tzu, 6 by Heider, John, 1985)

7
True self-interest teaches selflessness.
Heaven and earth endure because they are not simply selfish but exist in behalf of all creation.
The wise leader, knowing this, keeps egocentricity in check and by doing so becomes even more
effective.
Enlightened leadership is service, not selfishness. The leader grows more and lasts longer by
placing the well-being of all above the well-being of self alone.
Paradox: By being selfless, the leader enhances self.(Lao Tzu, 7 by Heider, John, 1985)


8
"The wise leader is like water.
Consider water: water cleanses and refreshes all creatures without distinction and without
judgement; water freely and fearlessly goes deep beneath the surface of things; water is fluid and
responsive; water follows the law freely.
Consider the leader: the leader works in any setting without complaint, with any person or issue
that comes on the floor; the leader acts so that all will benefit and serves well regardless of the rate
of pay; the leader speaks simply and honestly and intervenes in order to shed light and create
harmony.
From watching the movements of water, the leader has learned that in action, timing is everything.
Like water, the leader is yielding. Because the leader does not push, the group does not resent or
resist.(Lao Tzu, 8 by Heider, John, 1985)

9
A good group is better than a spectacular group. When leaders become superstars, the teacher
outshines the teaching.
Very few superstars are down-to-earth. Fame breeds fame, and before long the get carried away
with themselves. Then they fly off center and crash.
The wise leader settles for good work and then lets others have the floor. The leader does not take
credit for what happens and has no need for fame.
A moderate ego demonstrates wisdom. (Lao Tzu, 9 by Heider, John, 1985)

10
"Can you mediate emotional issues without taking sides or picking favourites?
Can you breathe freely and remained relaxed even in the presence of passionate fears and
desires?
Are your own conflicts clarified? Is your own house clean?
Can you be gentle with all factions and lead the group without dominating?
Can you remain open and receptive, no matter what issues arise?
Can you know what is emerging, yet keep your peace while others discover for themselves?
Learn to lead in a nourishing manner.
Learn to lead without being positive.
Learn to be helpful without taking the credit.
Learn to lead without coercion.
You can do this if you remain unbiased, clear, and down-to-earth.(Lao Tzu, 10 by Heider, John,
1985)

11

Pay attention to silence. What is happening when nothing is happening in a group? That is the
group field.
Thirteen people sit in a circle, but it is climate or the spirit in the center of the circle, where nothing
is happening, that determines the nature of the group field.
Learn to see emptiness. When you enter an empty house, can you feel the mood of the place? It is
the same with a vase or a pot; learn to see the emptiness inside; which is the usefulness of it.
People's speech and actions are figural events. They give the group form and content.
The silences and empty spaces, on the other hand, reveal the group's essential mood, the context
for everything that happens. That is the group field.

12

Endless drama in a group clouds consciousness. Too much noise overwhelms the senses.
Continual input obscures genuine insight.
Do not substitute sensationalism for learning.
Allow time for silent reflection. Turn inward and digest what has happened. Let the senses rest and
grow still.
Teach people to let go of their superficial mental chatter and obsessions. Teach people to pay
attention to the whole body's reaction to a situation.
When group members have time to reflect, they can see more clearly what is essential in
themselves and others.

13
If you measure success in terms of praise and criticism, your anxiety will be endless.
Having a good reputation or becoming well-known for your work can be a hindrance to your further
development.
Fame is as burdensome as caring for yourself properly.
What is the problem with praise and criticism?
If the group applauds one thing you do, and then you feel good, you will worry if they do not
applaud as loudly the next time. If they are critical, if they argue or complain, you will feel hurt.
Either way, you are anxious and dependent.
How can a good reputation be a hindrance?
A good reputation naturally arises from doing good work. But if you try to cherish your reputation, if
you try to preserve it, you lose the freedom and honesty necessary for further development.
How is fame like caring for yourself?
In order to do good work, you must take good care of yourself. You must value yourself and allow
others to value you also. But if you make too much of yourself, you will become egocentric.
Egocentricity injures both self and work.
If you can live with the fruits of success and care for yourself properly, you will be able to foster
success in other people.(Lao Tzu, 13 by Heider, John, 1985)

14

When you cannot see what is happening in a group, do not stare harder. Relax and look with your
inner eye.
When you do not understand what a person is saying, do not grasp for every word. Give up your
efforts. Become silent inside and listen with your deepest self.
When you are puzzled by what you see or hear, push less, open out and be aware. See without
staring. Listen quietly rather than listening hard. Use intuition and reflection rather than trying to
figure things out.
The more you can let go of trying, and the more open and receptive you become, the more easily
you will know what is happening.
Also, stay in the present. The present is more available than either memories of the past or
fantasies of the future.
So attend to what is happening now.

15
[The Leader's Teachers] practiced meditation. Meditation made them good at seeing how things
happen. Meditation grounded them in the infinite. That is why they sometimes appeared deep and
inscrutable, sometimes even great.
Their leadership did not rest on technique or on theatrics, but on silence and on their ability to pay
attention.
They moved with grace and awareness, and they were able to negotiate complex situations safely.
They were considerate. They did no injury. They were courteous and quiet, like guests. They knew
how to yield gracefully and how to be natural and inconspicuous.
They were as open and receptive and available as the valleys that lie among the hills.
They could clarify events for others, because they had done it for themselves. They could speak to
the depths of another person, because they had known their own deeper conflicts and blocks.
Because they had given up selfishness, they could enhance others.
They were not trying to become enlightened, because they were enlightened.(Lao Tzu, 15 by
Heider, John, 1985)

16
To become more profound, give up your selfishness. Let go of your efforts to be perfect or rich or
secure or admired. Such efforts only limit you. They block your universality.
Letting go is like dying. Everything emerges, becomes formed, and dies. You, too.
When you die, you give up selfishness. You become one with everything else.
My deeper self knows that I am one with everything else anyway. All creation is a single whole
which works according to a single principle.
I let my selfishness go and give up the illusion of being separate. I act in behalf of the whole. I
benefit me and I benefit you. I am at odds with no one. I am at peace, and have energy to spare,
because I am not resisting what is happening.
Death is not frightening, because I know how to let go, and I know the nature of the Eternal.(Lao
Tzu, 16 by Heider, John, 1985)

17
The wise leader does not intervene unnecessarily. The leader's presence is felt, but often the
group runs itself.
Lesser leaders do a lot, say a lot, have followers, and form cults.
Even worse ones use fear to energize groups to overcome resistance.
Only the most dreadful leaders have bad reputations.
Remember that you are facilitating another person's process. It is not your process. Do not intrude.
Do not control. Do not force your own needs and insights into the foreground.
If you do not trust a person's process, that person will not trust you.
Imagine that you are a midwife; you are assisting at someone else's birth. Do good without show
or fuss. Facilitate what is happening rather than what you think ought to be happening. If you must
take the lead, lead so that the mother is helped, yet still free and in charge.
When the baby is born, the mother will rightly say: "We did it ourselves!"(Lao Tzu, 17 by Heider,
John, 1985)

18
"Do not lose sight of the single principle: how everything works.
When this principle is lost and the method of meditating on process fails, the group becomes mired
in intellectual discussion of what could have happened, what should have happened, what this
technique or that might do. Soon the group will become quarrelsome and depressed.
Once you leave the path of simple consciousness, you enter the labyrinth of cleverness,
competition, and imitation.
When a lesser person forgets that all creation is a unity, allegiance goes to lesser wholes such as
the family, the home team, or the company.
Nationalism, racism, classism, sexism: all arise as consciousness of unity is lost. People take
sides and favour this versus that."(Lao Tzu, 18 by Heider, John, 1985)

19
"Forget those clever techniques and self-improvement programs, and everyone will be better off.
Do not promise to cure people, to make people feel good, to make life sane or fair or humane. Do
not offer programs that appeal to selfishness, programs that teach how to be rich, powerful, sexy -
and greedy, paranoid, an manipulative.
No teacher can make you be happy, prosperous, healthy, or powerful. No rules or techniques can
enforce these qualities.
If you wish to improve yourself, try silence or some other cleansing discipline that will gradually
show you your true selfless self.."(Lao Tzu, 19 by Heider, John, 1985)


20

Our job is to facilitate process and clarify conflicts. This ability depends less on formal education
than on common sense and traditional wisdom.
The highly educated leader tends to respond in terms of one theoretical model or another. It is
better simply to respond directly to what is happening here and now.
Make sure that any model you do have is compatible with traditional wisdom; admire the wise of all
religions.
For example, most people act in order to fill their desires. They believe that the world serves them.
But the wise leader serves others and is relatively desireless, even defenseless.
Most people are plagued by endless needs, but the wise leader is content with relatively little. Most
people lead busy lives, but the wise leader is quiet and reflective. Most people seek stimulation
and novelty, but the wise leader refers what is common and natural.
Being content permits simplicity in life. What is common is universal. What is natural is close to the
source of creation.
This is traditional wisdom.

21

All power and effectiveness come from following the law of creation. There is no substitute for
knowing how things happen and for acting accordingly.
Everything, like it or not, is bounded by this principle. The principle is like the blueprint for
everything.
All power derives from conscious or unconscious cooperation with the principle.
The single principle is manifest everywhere, all the time.
All birth and growth and death that ever happened, or is happening today, or will happen in the
future behaves according to this one rule of existence.
To be sure, new forms do emerge with the passage of time, but they still conform to the same old
principle.
How do I know that Tao is universal?
I cannot answer that rationally. I know it from being silent. I know it by virtue of God.

22

When I let go of what I am, I become what I might be. When I let go of what I have, I receive what I
need.
These are feminine or Yin paradoxes:
- By yielding I endure.
- The empty space is filled.
- When I give of myself, I become more.
- When I feel most destroyed, I am about to grow.
- When I desire nothing, a great deal comes to me.
Have you ever struggles to get work or love and finally given up and found both love and work
were suddenly there?
Do you want to be free and independent? Conform to God's law; that is how everything happens
anyway.
When I give up trying to impress the group, I become very impressive. But when I am just trying to
make myself look good, the group knows that and does not like it.
My best work is done when I forget my own point of view; the less I make of myself, the more I am.
When I yield to the wishes of the person working, I encounter no resistance.
This is the wisdom of the feminine: let go in order to achieve. The wise leader demonstrates this.

23

The wise leader speaks rarely and briefly. After all, no other natural outpouring goes on and on. It
rains and then it stops. It thunders and then it stops.
The leader teaches more through being than through doing. The quality of one's silence conveys
more than long speeches.
Be still. Follow your inner wisdom. In order to know your inner wisdom, you have to be still.
The leader who knows how to be still and feel deeply will probably be effective. Bu the leader who
chatters and boasts and tries to impress the group has no center and carries little weight.
Tao works for those who follow Tao. God serves those who serve God. When you are in touch
with the single principle, your actions will be effective. But if you are simply being egocentric, or if
you are just trying to be dramatic, you will neither do good nor look good.
Remember that the method is awareness-of-process. Reflect. Be still.
What do you deeply feel?

24

Trying too hard produces unexpected results:
- The flashy leader lacks stability.
- Trying to rush matters gets you nowhere.
- Trying to appear brilliant is not enlightened.
- Insecure leaders try to promote themselves.
- Impotent leaders capitalize on their position.
- It is not very holy to point out how holy you are.
All these behaviours come from insecurity. They feed insecurity. None of them helps the work.
None contributes to the leader's health.
The leader who knows how things happen does not do these things.
Consider:
When do you think that you are so good, what are you comparing yourself with? God? Or your
own insecurities?
Do you want fame? Fame will complicate your life and compromise simplicity in your comings and
goings.
Is it money? The effort of trying to get rich will steal your time.
Any form of egocentricity, of selfishness, obscures your deeper self and blinds you to how things
happen.

25

This is what Tao is not:
- It is not a thing.
- It is not a sound or any other vibration.
- It is not divisible into parts.
- It does not change.
- It cannot be diluted or augmented.
- It has no partner or complement.
This is what Tao is:
- It is one; it is unity.
- It determines everything.
- It comes before everything.
- It is the law of everything.
The clearest, most helpful word I know how to use for Tao is How, because Tao is the principle of
how everything works.
Remember that while it has no form or qualities, it is everywhere, all the time, forever.
Imagine four levels of infinity; people are infinite in a sense; the earth is infinite; the cosmos is
infinite, Tao is infinite. Although each of these four may be infinite in a way, the first three are
subject to the next greater one.
People are dependent on the earth. The earth is dependent on the cosmos. The cosmos is
dependent on Tao.
But Tao is not dependent on anything.

26

The leader who is centered and grounded can work with erratic people and critical group situations
without harm.
Being centered means having the ability to recover one's balance, even in the midst of action. A
centered person is not subject to passing whims or sudden excitements.
Being grounded means being down-to-earth, having gravity or weight. I know where I stand, and I
know what I stand for: that is ground.
The centered and grounded leader has stability and a sense of self.
One who is not stable can easily get carried away by the intensity of leadership and make
mistakes of judgement or even become ill.

27

An experienced leader does not need a packaged tour to go places safely.
A good political speech does not need to make promises or antagonize the crowd.
A good mathematician does not need a computer to solve every problem.
A secure home does not have bolts and bars and locks and alarms everywhere, yet a burglar
cannot get inside.
The wise leader's ability does not rest on techniques or gimmicks or set exercises. The method of
awareness-of-process applies to all people and all situations.
The leader's personal state of consciousness creates a climate of openness. Center and ground
give the leader stability, flexibility, and endurance.
Because the leader sees clearly, the leader can shed light on others.
The group members need the leader for guidance and facilitation. The leader needs people to
work with, people to serve. If both do not recognize the mutual need to love and respect one
another, each misses the point.
They miss the creativity of the student-teacher polarity. They do not see how things happen.

28

The leader can act as a warrior or as a healer. As a warrior, the leader acts with power and
decision. That is the Yang or masculine aspect to leadership.
Most of the times, however, the leader acts as a healer and is in an open, receptive, and
nourishing state. That is the feminine or Yin aspect of leadership.
This mixture of doing and being, of warrior and healer, is both productive and potent.
There is a third aspect of leadership: Tao. Periodically, the leader withdraws from the group and
returns to silence, returns to God.
Being, doing, being ... Tao. I withdraw in order to empty myself of what has happened, you
replenish my spirit.
A brilliant warrior does not make every possible brilliant intervention. A knowing healer takes time
to nourish self as well as others.
Such simplicity and economy is a valuable lesson. It deeply affects the group.
The leader who knows when to listen, when to act, and when to withdraw can work effectively with
nearly anyone, even with other professionals, group leaders, or therapists, perhaps the most
difficult and sophisticated group members.
Because the leader is clear, the work is delicate and does not violate anybody's sensibilities.

29

Too much force will backfire. Constant interventions and instigations will not make a good group.
They will spoil a group.
The best group process is delicate. It cannot be pushed around. It cannot be argued over or won in
a fight.
The leader who tries to control the group through force does not understand group process. Force
will cost you the support of the members.
Leaders who push think that they are facilitating process, when in fact they are blocking process.
They think that they are building a good group field, when in fact they are destroying its coherence
and creating factions.
They think that their constant interventions are a measure of ability, when in fact such interventions
are crude and inappropriate.
They think that their leadership position gives them absolute authority, when in fact their behaviour
diminishes respect.
The wise leader stays centered and grounded and uses the least force required to act effectively.
The leader avoids egocentricity and emphasizes being rather than doing.

30

The leader who understands how process unfolds uses as little force as possible and runs the
group without pressuring people.
When force is used, conflict and argument follow. The group field degenerates. The climate is
hostile, neither open nor nourishing.
The wise leader runs the group without fighting to have things a certain way. The leader's touch is
light. The leader neither defends nor attacks.
Remember that consciousness, not selfishness, is both the means of teaching and the teaching
itself.
Group members will challenge the ego of one who leads egocentrically. But one who leads
selflessly and harmoniously will grow and endure.

31

There are times when it seems as if one must intervene powerfully, suddenly, and even harshly.
The wise leader does this only when all else fails.
As a rule, the leader feels more wholesome when the group process if flowing freely and unfolding
naturally, when delicate facilitations far outnumber harsh interventions.
Harsh interventions are a warning that the leader may be uncentered or have an emotional
attachment to whatever is happening. A special awareness is called for.
Even if harsh interventions succeed brilliantly, there is no cause for celebration. There has been
injury. Someone's process has been violated.
Later on, the person whose process has been violated may well become less open and more
defended. There will be a deeper resistance and possibly even resentment.
Making people do what you think they ought to be do does not lead toward clarity and
consciousness. While the may do what you tell them to do at the time, they will cringe inwardly,
grow confused, and plot revenge.
That is why your victory is actually a failure.

up

32

Tao cannot be defined. One can only say that it is the single principle responsible for every event
or thing.
When the leader has regard for this principle, and for no lesser theories, the group members trust
the leader. Because the leader pays equal attention to everything that happens, there are no
prejudices to divide the group into faction. There is unity.
Because the group work is grounded in an obvious and natural righteousness, rules and
regulations are not needed to make people behave.
Even though the single principle cannot be defined, it is possible to explain what is happening in a
group. We speak of gestalt formation, of polarities, of flows and blocks, of interventions that either
hinder or facilitate, and so on.
But too much theoretical talk distracts the group from what is happening, from the process itself.
Talking about process is one way to block process and lower the energy of the group field.
When that happens, the wise leader returns once again to an awareness of what is happening and
to the single principle that lies behind what is happening.
In the long run, focusing on this single principle is the most potent aspect of leadership. From this
unity, we learn how things happen.

33

To know how other people behave takes intelligence, but to know myself takes wisdom.
To manage other people's lives takes strength, but to manage my own life takes true power.
If I am content with what I have, I can live simply and enjoy both prosperity and free time.
If my goals are clear, I can achieve them without fuss.
If I am at peace with myself, I will not spend my life force in conflicts.
If I have learned to let go, I do not need to fear dying.

up

34

The single principle can be found everywhere, all the time. Everything works according to it. Every
life unfolds according to it. The single principle does not say yes to this and no to that.
Even though Tao is the source of all growth and development, nothing profits Tao. Tao benefits all
without return and without prejudice.
Neither is the single principle private property. You cannot own it. It does not own you.
Its greatness lies in its universality. It is all inclusive.
The wise leader follows this principle and does not act selfishly. The leader does not accept one
person and refuse to work with another. The leader does not own people or control their lives.
Leadership is not a matter of winning.
The work done in order to shed the light of awareness on whatever is happening: also, selfless
service, without prejudice, available to all.

35

Do not get carried away by the group process.
Stick to the single principle. Then you can do good work, stay free from chaos and conflicts, and
feel present in all situations.
The superficial leader cannot see how things happen, even though the evidence is everywhere.
This leader is swept up by drama, sensation, and excitement. All this confusion is blinding.
But the leader who returns again and again to awareness-of-process has a deep sense of how
things happen. This leader has a simple time of it. The sessions flow smoothly, and when the
group ends, the leader is still in good spirits.

36

All behaviours contain their opposites:
- Hyper-inflation leads to collapse.
- A show of strength suggests insecurity.
- What goes up must come down.
- If you want to prosper, be generous.
Also:
- The feminine outlasts the masculine.
- The feminine allows, but the masculine causes.
- The feminine surrenders, then encompasses and wins.
And:
- Water wears away the rock.
- Spirit overcomes force.
- The weak will undo the mighty.
Learn to see things backwards, inside out, and upside down.

37

It puzzles people at first, to see how little the able leader actually does, and yet how much gets
done.
But the Leader knows that is how things work. After all, Tao does nothing at all, yet everything gets
done.
When the leader gets too busy, the time has come to return to selfless silence.
Selflessness gives one center.
Center creates order.
When there is order, there is little to do.

38

Potent leadership is a matter of being aware of what is happening in the group and acting
accordingly. Specific actions are less important than the leader's clarity or consciousness. That is
why there are no exercises or formulas to ensure successful leadership.
Potency cannot be calculated or manipulated, nor is it a matter of trying to look good.
Three examples illustrate differing degrees of potency in leadership:
- Potent: a conscious yet spontaneous response to what is happening in the here-and-now; no
calculation or manipulation.
- Less Potent: trying to do what is right. This is calculated behaviour base don the concept of right,
and manipulative behaviour based on an idea of what should happen.
- Least Potent: imposed morality. Imposed morality rests entirely on should and shouldn't. It is both
calculated and manipulative, and meets resistance with punishment. It sheds no light on what is
actually happening. It often backfires.
Leaders who lose touch with what is happening cannot act spontaneously, so when they try to do
what they think is right. If that fails, they often try coercion.
But the wise leader who loses the sense of immediacy becomes quiet and lets all effort go until a
sense of clarity and consciousness returns.

39

Natural events are potent because they act in accordance with how things work. They simply are.
Study natural processes: the light in the sky, the gravity of earth, the unfolding of your own ideas
and insights, the emptiness of space, the fullness of life, and the behaviour of saints.
Imagine what would happen if these processes were neurotic and self-centered: a lazy sky flickers;
gravity varies from moment to moment; your mind is irrational; space is agitated; life is abortive;
the saints are worthless models. Nothing works.
The wise leader knows better than to be neurotic and self-centered. Potency comes from knowing
what is happening and acting accordingly. Paradoxically, freedom comes from obedience to the
natural order.
Since all creation is a whole, separateness is an illusion. Like it or not, we are team players. Power
comes through cooperation, independence through service, and a greater self through
selflessness.


40

Learn to return to your self.
Become silent: What is happening when nothing is happening?
Can you tell the difference between what is happening and how it happens?
Can you sense how what is happening arises out of how it happens?
Process... and principle.

41

The wise leader, learning how things happen, lives accordingly.
The average leader also learns how things happen, but vacillates, now acting accordingly and then
forgetting.
The worst leaders learn how things happen and dismiss the single principle as total nonsense.
How else could their work be so futile?
After all, they say, any principle that does not get you love or money or power must be useless. A
silent mind is a dumb mind. Selflessness is no way to get ahead. Virtue is for fools. Kindness is
weakness. And so on.
This is a problem: because the wise leader's only allegiance is to how things happen, people who
do not see how things happen naturally think that the wise leader's behaviour has no basis in
reality. Also, the leader's silence and manner of being are disturbing. Because the leader's motives
are obscure, the leader is hard to figure out.
The problem comes back to the fact that the principle is not a thing and cannot be defined. That
does not make sense to some people.
It is not easy to understand a person whose foundation is invisible.


42

The principle is not a thing. Call it zero.
The principle in action is the unity of creation. This unity is a single whole. Call it one.
Creation consists of pairs of opposites or polarities. Call these polarities two.
These polarities become creative when they interact. Their interaction is the third element. Call it
three.
For example, a man and a woman are two. Their interaction, or intercourse, the third element
makes babies. That is creative. That is how all creativity occurs.
The wise leader knows about pairs of opposites and their interactions. The leader knows how to be
creative.
In order to lead, the leader learns to follow. In order to prosper, the leader learns to live simply. In
both cases, it is the interaction that is creative.
Leading without following is sterile. Trying to become rich by accumulating more and more is a full-
time career and not free at all.
Being one-sided always produces unexpected and paradoxical results. Being well-defended will
not protect you; it will diminish your life and eventually kill you.
Exceptions to these examples of traditional wisdom are very hard to find.


43

Gentle interventions, if they are clear, overcome rigid resistances.
If gentleness fails, try yielding or stepping back altogether. When the leader yields, resistances
relax.
Generally speaking, the leader's consciousness sheds more light on what is happening than any
number of interventions or explanations.
Few leaders realize how much how little will do.

44

Are you doing this work to facilitate growth or to become famous? Which is more important:
acquiring more possessions or becoming more conscious? Which works better: getting or letting
go?
There is a problem with owning a lot. There is a problem with getting more and more.
The more you have and the more you get, the more you have to look after. The more you might
lose. Is that owning or being owned?
But if you give up things, you can give up spending your life looking after things.
Try being still in order to discover your inner security. If you have inner security, you will have what
you want anyway. Also you will be less harried, and you will last longer.


45

The best work often seems idiotically simple to group members who are unaccustomed to this sort
of leadership. Yet a great deal happens.
Perhaps it looks as if the leader is only sitting there and has no idea of what to do. But it is just this
lack of needless intervention that permits the group to grow and be fertile.
Perhaps some disappointed group members expected an expert who would expound freely. But
what this leader says is so obvious, it often sounds simple-minded. Even this leader's honesty
seems strangely perplexing.
Appearing foolish does not matter. When you are cold, flap your arms about to get warm. But
when you are overheated, you keep still. That is common sense.
The leader's stillness overcomes the group's agitation. The leader's consciousness is the primary
tool of this work.



46

The well-run group is not a battlefield of egos. Of course there will be conflict, but these energies
become creative forces.
If the leader loses sight of how thing happen, quarrels and fear devastate the group field.
This is a matter of attitude. There is nothing to win or lose in group work. Making a point does not
shed light on what is happening. Wanting to be right blinds people.
The wise leader knows that it is far more important to be content with what is actually happening
than to get upset over what might be happening but isn't.






47
"The wise leader knows what is happening in a group by being aware of what is happening here
and now. This is more potent than wandering off into various theories or making complex
interpretations of the situation at hand.
Stillness, clarity, and consciousness are more immediate than any number of expeditions into the
distant lands of one's mind.
Such expeditions, however stimulating, distract both the leader and the group members from what
is actually happening.
By staying present and aware of what is happening, the leader can do less yet achieve more" (Lao
Tzu, 47 by Heider, John, 1985)

48
"Beginners acquire new theories and techniques until their minds are cluttered with options.
Advanced students forget their many options. They allow the theories and techniques that they
have learned to recede into the background.
Learn to unclutter your mind. Learn to simplify your work.
As you rely less and less on knowing just what to do, your work will become more direct and more
powerful. You will discover that the quality of your consciousness is more potent than any
technique or theory or interpretation.
Learn how to be fruitful the blocked group or individual suddenly becomes when you give up trying
to do just the right thing." (Lao Tzu, 48 by Heider, John, 1985)

49

The wise leader does not impose a personal agenda or value system on the group.
The leader follows the group's lead and is open to whatever emerges. The leader judges no one
and is attentive to both 'good' and 'bad' people. It does not even matter whether a person is telling
the truth or lying.
Being open and attentive is more effective than being judgmental. This is because people naturally
tend to be good and truthful when they are being received in a good and truthful manner.
Perhaps the leader seems nave and childlike in this uncritical openness to whatever emerges. But
openness is simply more potent than any system of judgements ever devised.

50

Existence consists of both life and death. Favouring either life or death denies existence and
creates tension. Tension causes people to make mistakes in critical situations. Mistakes are far
more deadly than existence itself.
Thirty percent of the people love life and fear death.
Another thirty percent prefer death and avoid life.
Another thirty percent fear both life and death.
Ninety percent of the people suffer the tension that comes from the tension that comes from
ignorance of how polarities work. Even though life and death are opposites, they are inseparable.
Preferences are futile.
Only ten percent have the wisdom to accept both life and death as facts and simply enjoy the
dance of existence. After all, growth and decay are everywhere, all the time.
The wise leader knows that everything comes and goes. So why grasp or cling? Why worry or
cringe? Why live in a fantasy of what might happen?
The ferocious dog bites the excited person. The conscious and centered person walks by
unharmed.
The wise leader exists without either loving death or fearing death. This freedom keeps the leader
safe from harm.

51

Everything, every behaviour, is a vibratory pattern or process. Such process emerges, develops,
and decays, according to the single principle.
People have a natural reverence for the principle, and they naturally love the vibratory energy
which obeys the principle.
The vibratory energy and the principle make a partnership, which produces an infinite variety of
forms. But the partnership takes no profit from its productivity. Neither does it get its power by
making things happen in a coercive manner. There are simply no alternatives; there is no other
way.
This partnership between principle and process is the first fact of life and of our work.

52

All creation consists of polarities. The fundamental polarity of creation is called Plus/Minus.
Yin/Yang, or Feminine/Masculine.
This fundamental polarity is self-impregnating. It is an androgynous womb which produces
everything.
Everything includes me. I am a process consisting of polarities, which develop according to the
single principle. I am a child of God. I come from the womb of creation.
This knowledge gives me stability.
If I were to put my faith in some thing or person or creed, I would have no stability. People and
things and creeds come and go and change all the time. I would live in fear that the thing I adore
would be lost, or the person I obeyed would die, or the creed I followed would be altered.
So my only allegiance is to the single principle.
I can look at a person and see both principle and process in them. I can see how they work. I can
see them actually working. That is the basis of my ability as a group leader.
From knowing how things work, I also know the importance of staying flexible. Everything that
grows is flexible. All enduring strength is flexible.
I know too that my allegiance to principle and process means that I am not afraid of dying. I have
nothing to lose. I know that I am an aspect of the Eternal. My home is the womb of creation. Dying
is going home.

53

The wise leader leads a quiet and meditative life. But most people are busy getting as many
possessions as they can.
The quiet path leads toward a more conscious existence. The busy path creates an exaggerated
materialism.
Becoming more conscious leads toward God and a sense of the unity of all creation. But excessive
consumption is only possible by exploiting someone.
The world's goods are unevenly distributed. Some have a great deal. Most have very little. We are
running out of enough resources to go around. Everyone knows that.
Yet those who are already encumbered by possessions get more and more. They even brag about
how much they have. Don't they know what stealing is?
Owning lots of possessions does not come from God. People get it by manipulating other people.

54

Do you want to be a positive influence in the world? First, get your own life in order. Ground
yourself in the single principle so that your behaviour is wholesome and effective. If you do that,
you will earn respect and be a powerful influence.
Your behaviour influences others through a ripple effect. A ripple effect works because everyone
influences everyone else. Powerful people are powerful influences.
If your life works, you influence your family.
If your family works, your family influences the community.
If your community works, your community influences the nation.
If your nation works, your nation influences the world.
If your world works, the ripple effect spreads throughout the cosmos.
Remember that your influence begins with you and ripples outward. So be sure that your influence
is both potent and wholesome.
How do I know all this works?
All growth spreads outward from a fertile and potent nucleus. You are a nucleus.

55

People who surrender all their blocks and conflicts experience a free flow of vital energy.
They look as radiant as a baby, and they employ a childlike immunity to injury. Bugs don't bite
them. Dogs don't attack them. Trouble-makers leave them alone.
Their bodies seem relaxed and pliant, but their stamina and strength are remarkable. They are
sexually moving without being overly erotic. They can sing or even yell for a long time and never
get hoarse.
It is as if they were newly in love, not with one person, but with all creation, and their energies are
as abundant as all creation.
It is a mistake to confuse excitement or arousal with the vital flow of enlightenment. Stimulants and
emotional adventures arouse people, but such arousal does not enhance one's energies. On the
contrary, excitement spends energy and exhausts vitality.
Think of excitement as tension that comes when stimulation meets resistance. The exciting
experience ends when the stimulation stops or when a person wears out.
But the vitality of enlightenment is a continuous flow. It meets no resistance and goes on and on
without stress.
Excitement is rooted in passing desires. Vital energy springs from the eternal.

56

The wise leader knows that the true nature of events cannot be captured in words. So why
pretend?
Confusing jargon is one sure sign of a leader who does not know how things happen.
But what cannot be said can be demonstrated: be silent, be conscious. Consciousness works. It
sheds light on what in happening. It clarifies conflicts and harmonizes the agitated individual or
group field.
The leader also knows that all existence is a single whole. Therefore, the leader is a neutral
observer who takes no sides.
The leader cannot be seduced by offers or threats. Money, love, or fame - whether gained or lost -
do not sway the leader from center.
The leader's integrity is not idealistic. It rests on a pragmatic knowledge of how things work.

57

Run an honest, open group. Your job is to facilitate and illuminate what is happening. Interfere as
little as possible. Interference, however brilliant, creates a dependency on the leader.
The fewer the rules the better. Rules reduce freedom and responsibility. Enforcement of rules is
coercive and manipulative, which diminishes spontaneity and absorbs group energy.
The more coercive you are, the more resistant the group will become. Your manipulations will only
breed evasions. Every law creates an outlaw. This is no way to run a group.
The wise leader establishes a clear and wholesome climate in the group room. In the light of
awareness, the group naturally acts in a wholesome manner.
When the leader practices silence, the group remains focused. When the leader does not impose
rules, the group discovers its own goodness. When the leader acts unselfishly, the group simply
does what is to be done.
Good leadership consists of doing less and being more.

58

Group process evolves naturally. It is self-regulating. Do not interfere. It will work itself out.
Efforts to control process usually fail. Either they block process or make it chaotic.
Learn to trust what is happening. If there is silence, let it grow; something will emerge. If there is a
storm, let it rage, it will resolve into calm.
Is the group discontented? You can't make it happy. Even if you could, your efforts might well
deprive the group of a very creative struggle.
The wise leader knows how to facilitate the unfolding group process, because the leader is also a
process. The group's process and the leader's process unfold in the same way, according to the
same principle.
The leader knows how to have a profound influence without making things happen.
For example, facilitating what is happening is more potent than pushing for what you wish were
happening. Demonstrating or modeling behaviour is more potent than imposing morality. Unbiased
positions are stronger than prejudice. Radiance encourages people, but outshining everyone else
inhibits them.

59

Whether you are leading a group or going about your daily life, you need to be conscious. You
need to be aware of what is happening and how things happen. If you are aware of what is
happening and how things happen, you can act accordingly. You can stay clear of trouble, and be
both vital and effective.
Remember that you too are a natural process. Being aware of how things happen includes being
aware of yourself. Your life unfolds according to the same principle that governs every other
unfolding. You are rooted in the common ground of all creation.
Being like everything else means that you are ordinary. But consciously knowing that you are like
everything else is extraordinary. And knowing how that universality works and having the sense to
act accordingly is the source of your power, your endurance, and your excellence.
Consciousness or awareness, then, is the source of your ability. Learn to become increasingly
conscious.

60

Run the group delicately, as if you were cooking small fish.
As much as possible, allow the group process to emerge naturally. Resist any temptation to
instigate issues or elicit emotions which have not appeared on their own.
If you stir things up, you will release forces before their time and under unwarranted pressure.
They may be emotions that belong to other people or places. They may be unspecific or chaotic
energies, which in response to your pressure, strike out and hit any available target.
These forces are real and exist within the group. But do not push. Allow them to come out when
they are ready.
When hidden issues and emotions emerge naturally, they resolve themselves naturally. They are
not harmful. In fact, they are no different from any other thoughts or feelings.
All energies naturally arise, take form, grow strong, come to a new resolution, and finally pass
away.

61

It is a mistake to believe that a great leader is above others. Paradoxically, greatness comes from
knowing how to be lowly and empty and receptive and of service.
Imagine that the life force is like water in the river and in the sea. The sea, greater than the river,
lies below, open and receptive. The busy, rushing river enters the sea, is absorbed, and is
transformed.
Or imagine that the leader is the feminine, lying below and open, empty, and receptive. The
feminine receives the masculine and absorbs the masculine vibration. Soon the feminine has
encompassed the masculine; the masculine has spent itself, become soft and resolved.
The wise leader is of service: receptive, yielding, following. The group member's vibrations
dominates and leads, while the leader follows. But soon it is the member's consciousness which is
transformed, the member's vibration which is resolved
The relationship is reciprocal. It is the job of the leader to be aware of the group member's
process; it is the need of the group member to be received and paid attention to.
Both get what they need, if the leader has the wisdom to serve and follow, to be open and below.

62

A person does not have to join a group or be a wise leader to work things out. Life's process
unfolds naturally. Conflicts resolve themselves sooner or later, whether or not a person knows how
things happen.
It is true that being aware of how things happen makes one's words more potent and one's
behaviour more effective.
But even without the light of consciousness, people grow and improve. Being unconscious is not a
crime, it is merely a lack of a very helpful ability.
Knowing how things work gives the leader more real power and ability than all the degrees or titles
the world can offer.
That is why people in every era and in every culture have honoured those who know how things
happen.

63

The wise leader knows how to act effectively.
To act effectively, be aware and unbiased. If you are aware, you will know what is happening; you
will not act rashly. If you are unbiased, you can react in a balanced and centered manner.
Have respect for every person and every issue directed at you. Do not dismiss any encounter as
insignificant. But neither should you become anxious or afraid of being overwhelmed or
embarrassed.
If you are attacked or criticized, react in a way that will shed light on the event. This is a matter of
being centered and of knowing that an encounter is a dance and not a threat to your ego or
existence. Tell the truth.
If you are conscious of what is happening in a group, you will recognize emerging situations long
before they have gotten out of hand. Every situation, no matter how vast or complex it may
become, begins both small and simple.
Neither avoid nor seek encounters, but be open and when an encounter arises, respond to it while
it is still manageable. There is no virtue in delaying until heroic action is needed to set things right.
In this way, potentially difficult situations become simple.
If you have not bragged about your abilities or tried to make people be the way you think they
ought to be, very few group members will want to encounter you anyway.

64

Learn to recognize beginnings. At birth, event are relatively easy to manage. Slight interventions
shape and guide easily. Potential difficulties can be avoided. The greatest danger lies in disrupting
the emerging process by using too much force.
The wise leader sees things almost before they happen. A tree that is stiff and rigid begins as a
pliant sapling. A great construction project begins with one shovelful of earth. A journey of a
thousand miles begins with a single step.
Once an event is fully energized and formed, stand back as much as possible. Needless
interventions will only confuse or block what is happening. Especially, do not try to make an event
conform to any predetermined plan or model.
Many leaders spoil the work just as it nears completion. They get eager. They get interested in
certain outcomes. They become anxious and make mistakes. This is a time for care and
consciousness. Don't do too much. Don't be too helpful. Don't worry about getting credit for having
done something.
Because the wise leader has no expectations, no outcome can be called a failure. Paying
attention, allowing a natural unfolding, and standing back most of the time, the leader sees the
event arrive at a satisfactory conclusion.

65

The teacher's leaders did not emphasize complex theories. The practiced and taught a way of life
based on consciousness and wisdom.
People who see the world in terms of theories often have a very intricate view of what is
happening. Clarity is difficult for them. They are very hard to work with.
If you teach a group by making complex explanations, you will confuse people. They will take
notes and fill their minds with opinions.
But if you return again and again to an awareness of what is actually happening, you will both
clarify and enlighten.
The ability to distinguish between theory and practice will save you much trouble.
Practice a way of life, and demonstrate conscious cooperation with the single principle. If you
cooperate with Tao, you will experience the power of universal harmony.

66

Why is the ocean the greatest body of water? Because it lies below all the rivers and streams and
is open to them all.
What we call leadership consists mainly of knowing how to follow. The wise leader stays in the
background and facilitates other people's process. The greatest things the does go largely
unnoticed. Because the leader does not push or shape or manipulate, there is no resentment or
resistance.
Group members genuinely appreciate a leader who facilitates their lives rather than promoting
some personal agenda. Because the leader is open, any issue can be raised. Because the leader
has no position to defend and shows no favouritism, no one feels slighted; no one wishes to
quarrel.


67
"Here is a paradox: even though the single principle of how everything happens is great, those
who follow the principle know that they are ordinary.
Great egocentricity does not make a person great. The common ground of all creation is a greater
source of life than any exalted isolation.
These three qualities are invaluable to the leader:
- Compassion for all creatures
- Material simplicity or frugality
- A sense of equality or modesty
A compassionate person acts in behalf off everyone's right to life. Material simplicity gives on an
abundance to share. A sense of equality is, paradoxically, one's true greatness.
It is a mistake to consider a person whose only interest is self-interest as being either caring or
courageous. It is a mistake to rationalize that excessive consumption contributes to the well-being
of others by giving them employment. It is a mistake to imagine that a person who acts immodestly
or in a superior way is in fact, a genuinely superior person.
These are all egocentric behaviours. They isolate a person from the common ground of existence.
They produce rigidity and death.
Compassion, sharing, and equality, on the one hand, sustain life. This is because we are all one.
When I care for you, I enhance the harmonious energy of the whole. And that is life." (Lao Tzu, 67
by Heider, John, 1985)

68

The greatest martial arts are the gentlest. They allow an attacker the opportunity to fall down.
The greatest generals do not rush into every battle. They offer the enemy many opportunities to
make self-defeating errors.
The greatest administrators do not achieve production through constraints and limitations. They
provide opportunities.
Good leadership consists of motivating people to their highest levels by offering them
opportunities, not obligations.
That is how things happen naturally. Life is an opportunity and not an obligation.

69

If a group member wants to fight with you, consider the strategy of the guerrilla commander: Never
seek a fight. If it comes to you, yield; step back. It is far better to step back than to overstep
yourself.
Your strength is good intelligence: be aware of what is happening. Your weapon is not a weapon
at all. It is the light of consciousness.
Advance only where you encounter no resistance. If you make a point, do not cling to it. If you win,
be gracious.
The person who initiates the attack is off center and easily thrown. Even so, have respect for any
attacker. Never surrender your compassion or use your skill to harm another needlessly.
In any event, the more conscious force will win.

70

This way of living and leading groups is easy to understand. It is easy to do.
But not many leaders understand this approach. Very few use it in their work.
Frankly, it is too simple and ancient to attract much attention. As a rule, the greatest interest goes
to the greatest novelty.
The wise leader, sticking to the single principle of how everything happens, does nothing new or
original.
The wise leader appeals to a very few followers, to those who recognize that traditional wisdom is
a treasure which often lies hidden beneath an ordinary appearance.

71

Nobody has all the answers. Knowing that you do not know everything is far wiser than thinking
that you know a lot when you really don't.
Phony expertise is neurotic. Fortunately, once the symptoms are recognized, the sure is easy: stop
it.
Probably every leader has tried this form of pretense at one time or another.
The wise leader has learned how painful it is to fake knowledge. Being wise and not wanting the
pain; the leader does no indulge in pretending.
Anyway, it is a relief to be able to say: "I don't know."

72

Group work must include spiritual awareness if it is to touch the existential anxiety of our times.
Without awe, the awful remains unspoken; a diffuse malaise remains.
Be willing to speak of traditional religion, no matter how offended some group members may be.
Overcome the bias against the word of God. The great force of our spiritual roots lies in tradition,
like it or not.
The wise leader models spiritual behaviour and lives in harmony with spiritual values. There is a
way of knowing, higher than reason; there is a self, greater than egocentricity.
The leader demonstrates the power of selflessness and the unity of all creation.

73

Imagine that there are two kinds of courage. One is an active courage that gets people killed. The
other is an inner courage that keeps people alive. Which of these two is better?
No one can answer that for you. Each has its benefits and its drawbacks. Tao has no preferences.
Keeping in mind that Tao means how: how things happen. But how-things-happen is not the same
as what-should-I-do. No one can tell you what to do. That is your freedom. That is your
responsibility.
Instead of asking for advice, learn to become more conscious of what is actually happening. Then
you will be able to see for yourself how things happen. You can make your own decisions about
what to do.
Tao does not preach sermons or dictate behaviour. What people do is their own responsibility. But
the pattern of their behaviour follows natural law.
This law is so general, it covers every possible event. It is so specific, it applies to every instance
of every event.
But no one can decide for you what to do in a given situation. That is up to you.

74

It is not the leader's role to play judge and jury, to punish people for 'bad' behaviour. In the first
place, punishment does not effectively control behaviour.
But even if punishment did work, what leader would dare to use fear as a teaching method?
The wise leader knows that there are natural consequences for every act. The task is to shed light
on these natural consequences, not to attack the behaviour itself.
If the leader tries to take the place of nature and act as judge and jury, the best you can expect is a
crude imitation of a very subtle process.
At the very least, the leader will discover that the instrument of justice cuts both ways. Punishing
others in punishing work.

75

The group will not prosper if the leader grabs the lion's share of the credit for the good work that
has been done.
The group will rebel and resist if the leader relies on strict controls in an effort to make things come
out a certain way.
The group members will become deadened and unresponsive if the leader is critical and harsh.
The wise leader is not greedy, selfish, defensive, or demanding. That is why the leader can be
trusted to allow any event to unfold naturally.

76

At birth, a person is flexible and flowing. At death a person becomes rigid and blocked.
Consider the lives of plants and trees: during their time of greatest growth, they are relatively
tender and pliant. But when they are full grown or begin to die, they become tough and brittle.
The tree which has grown up and become rigid is cut into lumber.
The rigid group leader may be able to lead repetitious and structured exercises but can't cope with
the lively group process.
Whatever is flexible and flowing will tend to grow. Whatever is rigid and blocked will atrophy and
die.


77
"Natural events are cyclical, always changing from one extreme toward an opposite.
Imagine a bow and arrow. As the archer draws the bow, the two tips of the bow, which were far
apart, come close together; the narrow space between string and wood becomes wide; the bow
string, which was at rest, becomes taut.
When the archer releases the arrow, once again the process reverses itself, as the tension
relaxes.
That is the way of inner nature: to relax what is tense, to fill what is empty, to reduce what is
overflowing.
But a society based on materialism and the conquest of nature works to overcome these cycles. If
some is good, more must be better, and an absolute glut seems best. At the same time, those who
have little get even less.
The wise leader follows the natural order of events and does not take the consumer society for a
model.
By serving others and being generous, the leader knows abundance. By being selfless, the leader
helps others realize themselves. By being a disinterested facilitation, unconcerned with praise or
pay, the leader becomes potent and successful.
The leader's behaviour works because it is based on an understanding of opposites and cycles.
Effective behaviour only seems backwards." (Lao Tzu, 77 by Heider, John, 1985)



78

Water is fluid, soft, and yielding. But water will wear away rock, which is rigid and cannot yield.
As a rule, whatever is fluid, soft, and yielding will overcome whatever is rigid and hard.
The wise leader knows that yielding overcomes resistances, and gentleness melts rigid defenses.
The leader does not fight the force of the group's energy, but flows and yields and absorbs and
lets go. A leader must endure a great deal of abuse. If the leader were not like water, the leader
would break. The ability to be soft is what makes the leader a leader.
This is another paradox: what is soft is strong.

79

If you get into an argument with a group member, and it does not come out the way you wish it
would, do not pretend to compromise while withholding your true feelings.
Yield your position gracefully. Return to facilitating what is happening.
It is not your business to be right or to win arguments. It is not your business to find the flaws in the
other person's position. It is not your business to feel belittled if the other person wins.
It is your business to facilitate whatever is happening, win or lose.
Because we are all one, there are no sides to take. When all is said and done, the wise leader
goes along with what is happening anyway.

80

If you want to be free, learn to live simply.
Use what you have and be content where you are. Quit trying to solve your problems by moving to
another place, by changing mates or careers.
Leave your car in the garage. If you have a gun, put it away. Sell that complex computer and go
back to using pencil and paper. Rather than read every new book that comes along, reread the
classics.
Eat food grown locally. Wear simple, durable clothing. Keep a small home, uncluttered and easy to
clean. Keep an open calendar with periods of uncommitted time. Have a spiritual practice and let
family customs grow.
Of course, the world is full of novelty and adventures. New opportunities come along every day.
So what?

81

It is more important to tell the simple, blunt truth than it is to say things that sound good. The group
is not a contest of eloquence.
It is more important to act in behalf of everyone than it is to win arguments. The group is not a
debating society.
It is more important to react wisely to what is happening than it is to be able to explain everything
in terms of certain theories. The group is not a final examination for a college courses.
The wise leader is not collecting a string of successes. The leader is helping others to find their
own success. There is plenty to go around. Sharing success with others is very successful.
The single principle behind all creation teaches us that true benefit blesses everyone and
diminishes no one.
The wise leader knows that the reward for doing the work arises naturally out of the work.