|
Culture & Politics » soc.culture.china » My Confucianism
| My Confucianism [message #204483] |
Mo, 15 Mai 2006 05:05 |
|
http://www.geocities.com/alex_kew/election97.html
Election 97
9th Aug 1995
Ladies and gentlemen, good evening to all of you. Today I would
like to talk on Confucianism, especially regarding the 4 lines phrase
namely, cultivate self, regulate family, purify the country and bring
peace to the whole world. Self, family and country individually can be
divided into 3 parts. For self they are mind, tongue and body. For
family they are father, mother and sons. Also for country, they are
king/president, government and citizens. These are the 3 trinities and
they function about the same.
The leaders of the 3 are mind, father and king/president. If these
leaders are 100% perfect, the other 2 components will be 100% perfect.
If these leaders are 50% perfect, the other 2 components will be 50%
perfect. Likewise if the leaders are 0% perfect, the 2 components will
be 0% perfect. This is the law of these trinities.
Let me talk about the self first. Our mind is the head of our body.
If our mind is 70% pure, our talking shall be 70% good and our body
will be 70% healthy. When we commit sins and eat blood this 70% purity
will drop, so our speech will become more vulgar, abusive, cunning and
our health will get worse. On the other hand, if we do good, cultivate
self, perform charity, our moral purity will increase, similarly our
speech and health.
Taking meat will decrease our moral purity, even though we do not
commit any sins. Taking vegetarian food will stop the decline, but if
we commit sins our moral purity will also decline. The only solution to
increase the moral purity is to cultivate self, perform charity,
meditate etc and eat vegetarian food.
You might argue why we cannot take meat. If you want to eat meat,
first remove 100% of the blood from the meat, then you can eat it.
Blood is a poison to us if it does not belong to us, because blood is a
form of life. When we eat chicken meat, it is like eating the life of a
chick
We can drain up to about 90% of blood in a chick. The balance is in
the bones, liver, meat etc. When chicken rice seller chops the boiled
chick, you can still see the red blood in the cut bones. Let say one
plate of chicken rice contains about 1% of balance chicken blood, so
after eating 100 plates, you have consumed the whole lot of blood of a
chick.
Many illnesses are the cause of eating meat, examples cancer, heart
problems, high blood pressure etc. These illnesses are not prevalent in
a poor country but mostly in affluent countries, rich people and those
relying on food mainly from hunting. I tell you for your own good, eat
vegetarian food. I can not force you to eat, but there are places where
taking vegetarian food can be compulsory, like prison, drug
rehabilitation center and hospital etc. People who go to prison or drug
rehab center are at certain levels of moral purity according to their
crimes - murderer at a lower level than a thief - except vandalism,
taking chewing-gum etc. (Taking, importing chewing-gum is a crime in
Singapore's law)
When the prisoners eat vegetarian food their moral purity will not
deteriorate any further, and to help them to increase their moral
purity, the prison authority has to conduct meditation classes,
religions study and hymn/sutra chanting etc. This is the way to reform
criminals into saints or Buddha. When they are released from prison,
the chances of them committing crime again is very slim. So our society
will become more peaceful.
Death sentence is not a solution to crime. Statistic of prisoners
under death row can show, because more and more people are going to die
from the gallows. Just now, I mentioned about vegetarian food and
religious activities. These are the only ways to solve crime.
Now let me talk about the second trinity, the family. The father as
the head of the family will bring good or ruin to his family by the
moral purity he has. The mother as the middle component cannot
influence much, unless she meditate (my method).
First in a family unit, there must be a father, a mother and at
least a son. A father without a son has his roots being cut off. This
shows his low moral purity. At times we cannot know the moral purity of
a man, but from his family, we can have a clear picture of his moral
purity.
A man who divorces his wife has a low moral purity. Let me
elaborate on this. A man M1 has a wife W1 and a son S1. He divorces his
wife W1 and marries another wife W2, who gives birth to a son S2.
Ex-wife W1 remarries a man M2 and produces a son M2S1. From these 2
families, we have a man with a wife who is not the mother of his first
son and a man with a wife who is the mother of his son also the mother
of another man's son. There is no more unique family unit. I call this
animal unit. Let me show you a second example. A man has 10 wives and
10 sons. Another man marries and divorces 10 wives 10 times, who
remarry other men. The first man still maintains his family unit,
whereas the second man behaves more like an animal, marry/divorce 10
times.
A family man has to reflect upon himself when he has no son, when
his son is mentally retarded or critically injured, when his son dies
or in serious illness etc. These are signs to show him, he is not a
good man. He should take vegetarian food, meditate etc.
A good man has to be responsible for any pregnancy. He is
answerable to God should he asks his woman to abort the baby. This is
killing. A country law might not be able to deal with him, but God will
punish him, example not giving him any more son etc. A woman who
undergoes abortion is committing a great sin. Her punishment will be
sickness in her private part in later life.
A family man who has low moral purity, commits crime and imprisoned
will not help his family in the present prison management. With
vegetarian food and religious activities, by bringing his moral purity
higher, his family will become better. A murderer will have a son of
his low moral purity. Present law is death sentence. That means his son
might be a potential criminal due to the father's low moral purity. If
the law is changed and the murderer takes vegetarian food and does
religious activities in prison, he will bring his higher moral purity
to his son as well. So we will not have any more potential criminals in
future.
Country laws have to be compassionate. Laws like death sentence,
caning, imprisonment without trial etc are very harsh. Police should
not slap, hit, torture the suspect during interrogation. Harsh laws,
brutal treatment are going to breed harsh citizens. The nick name 'ugly
Singaporean' is a good example of the result of these harshness.
Prison warden should not use physical force and instruments to
punish prisoners at fault. Slapping and beating are commonly used by
wardens. Regimental intimidation is another form of power abuse. Most
prisoners will comply the rules and regulation, but this will make them
more harsher at heart, because no one dare to complain especially no
witness dare to come forward to testify.
Now let me talk about the next trinity, the country. The
king/president is the head of the country. As I have talked about
family, the head is a man. So likewise, the head of a country has to be
a man. A woman leading a country can only bring disaster. One very good
example is England. Since 1952 Queen Elizabeth II has been on the
throne until now. You can see for yourself what good she has brought to
her family and country. Her family is divided and indulges in adultery.
British empire was once great, but now shrinks to a small country.
Another example is Sri Lanka. The president is a woman elected by
the people. The present presidential system might be changed to a
parliamentary one. President Chandrika Kumaratunga indicated she will
become the executive prime minister and the president post going to her
mother, who was a former executive PM herself.
From record, the mother had brought disaster to Sri Lanka.
Likewise, the present president Chandrika will do no good for her
country, unless she can appoint a man who has high moral purity and a
vegetarian to be the next president. Sri Lanka has to suffer under the
present political system and situation.
Women who have been in power in politic have negative effects on
their families. Thatchar of England has a son who was reported to be
involved in illegal dealings. Indira Gandhi of India had 2 sons died
fatally. Bandaranaike of Sri Lanka has a son-in-law died fatally.
Aquino of Philippines has a daughter who became an unwed mother. So you
women, don't be power hungry. By doing so you are going to destroy your
families, especially your sons and daughters.
A high moral purity man has to be a family man. If he is single or
a monk like Dalai Lama, he too will bring disaster to the country.
Tibet was once ruled by Dalai Lamas. As a head of a country, one is
responsible for the sins of oneself and the countrymen. One practice
done by Tibetans, as mentioned in the book 'The Third Eye', is to do an
ice water bath for newly-born. Those who fail the test are killed. This
is killing and the sins have to be shouldered by Dalai Lama. In this
manner the moral purity of Dalai Lama will decline and the country has
to suffer. (This is only one example)
At this present moment the Dalai Lama is not the head of Tibet, so
the killing of newly-born (& others) will fall on the shoulder of Jiang
Zemin, since he is the president of China. The present Dalai Lama has
to be grateful rather than seeking a political issue for Tibet.
One example I would like to mention is Gautama Buddha. When his
relatives were slaughtered by the neighboring country, he was unable to
save them. Therefore a monk can only save himself and no others.
To bring peace and prosperity to a country, a king/president must
have high moral purity. If a king/president has only 50% purity, the
government will be only 50% efficient and the citizen 50% good. To be
of high moral purity, a king/president has to be inactive, non
executive, appointed by parliament. Countries with this system are
England, Japan, Thailand, Malaysia, Israel, Germany etc.
One reason why the Arab Muslims are unable to defeat Israel is
because Israel has an appointed president, whereas the Arab countries,
Egypt, Lebanon, Jordan, Saudi, Syria, Iraq, PLO etc have active
kings/presidents. Another good example is West Germany taking over the
East Germany without a fight. So for North or South Korea to win over
their opponent without a fight is to appoint a president with high
moral purity. So there is no need for the US army to station in South
Korea.
Actually USA cannot win over Japan in world war 2. It is because of
the A bomb and the cruel killing, tortures of so many innocent people
by the Japanese army. The crime has to be paid and not fully. So you
can now see Japanese going crazy to poison their own people. If the
Japanese emperor is not going to apologize to Asia Pacific about the
war crimes, Japan has to suffer for what their forefathers did.
The moral purity of the former emperor had been passed on to the
present one, and one bad sign showing in the emperor's family, is that
the crown princes are not getting any son. If Nature is not going to
give them any son, that means Japan is going to have a change of
dynasty. This is bad, because the end of a dynasty may mean a lot of
disaster example Kobe earth quake etc.
To turn around the situation, the emperor has to take vegetarian
food, cultivate self and meditate. Next he has to say sorry to the
world about world war 2 crime. I can only advice. Whether Japan is
going to take my advice is up to them. Their lives are in their hands.
Moral purity of politician is about 50 - 60%. So politicians should
not become presidents of their countries. For countries with active
kings/presidents, the condition of the countries are not good. For
example USA, economy cannot win Germany or Japan, people are getting
violent, abusive, slanting (truth) speeches etc. What the president is,
the country is to be like him. An adultery president like Kennedy had
brought sex revolution to USA in the 60's. A divorce/remarry president
like Reagan had broken up many American families. And right now from
what I have read in the medias, Clinton has no son. If this is true, it
is a very bad omen for America. Nature has cut off his roots, unless he
tries and begets a son. Natural disasters will occur and people are
getting crazy and killing each other, especially the children.
If the Americans want to elect their president in this present
system, it is their choice and they have to suffer the consequences. My
advice is to change the presidential system to a parliamentary system,
with an appointed president who must be of high moral purity.
Countries that are similar to American system are France, South
Africa, Philippines, Mexico, Peru, Argentina, Indonesia etc. For the
sake of peace and prosperity, these countries have to change their
political systems.
An elected executive president has less time to cultivate self.
During election period, he will outwit, personal attack and belittle
his opponents. These are not the traits of a pure moral man. All
existing country laws are to be shouldered by him. Laws like death
sentence, legal abortion, legal gambling etc will put a toll on him and
his family. He and his family will suffer for the number of prisoners
hanged, the number of abortions performed etc during his term of
office. Let say his moral purity is 60% at the beginning, at the end of
his term, it might have dropped to about 45%. So the country has to
suffer because of the low moral purity.
On the other hand, an appointed president has more time for self
cultivation. He can be a fulltime vegetarian and meditates daily. By
doing these he will bring up his moral purity. This will compensate any
negative country laws prevalent during his presidency. So his moral
purity will not fall and the country still prosper. If the president
does not self cultivate and be a vegetarian, also his term of office is
for life, then he will end up like Queen Elizabeth II. His family will
break up showing sign of bad omen.
If the appointed president is an ex politician, the country will
also suffer because of his below average moral purity. Even if he take
vegetarian food and meditate daily, he cannot bring up his moral purity
unless all negative country laws are abolished. He was a party to all
negative laws, so he is subjected to these laws when he becomes
president.
Vegetarian food plays an important part of a country's prosperity.
Countries that promote vegetarian food will grow in abundant. China and
India are 2 great examples. Their religions promote and encourage
vegetarian food. Countries that take food mainly from hunting and
animal husbandry will grow little in number. Even in the animal world,
the vegetarians are in great numbers than the animals of prey.
India and Pakistan have about the same political system, but the
Indians are superior to the Pakistanis in terms of vegetarian food. In
war, Pakistan will be on the losing side. 2 Pakistan had reduced to 1.
So for prosperity the Pakistanis have to promote vegetarian food.
Thailand, Myanmar and Sri Lanka are mainly Buddhist countries, but
do not encourage vegetarian food. So these countries will have many
problems. Most male Thais have to be monks for a period of time in
their life time, but why Thailand has so many prostitutes? In Sri Lanka
the Sinhaleses are not winning the fight against the Tamil Tigers
either. If the Thai king is to be a vegetarian and meditate daily, not
stand up when any monk is paying respect, he can solve most of
Thailand's problems.
I am a Chinese so I would like to put some words for the People's
Republic of China. For the sake of over 1 billion Chinese, the Chinese
government has to appoint a new president with high moral purity. In
short notice, it is impossible to find one, but I am willing to offer
my service, if the Chinese government is willing to accept me temporary
till another pure simple man is found. The present president Jiang
Zemin and his family have to suffer for the killing of death row
prisoners, abortions, killing of new-born baby girls by parents due to
the one child policy etc.
At the same time, Nature will show its anger by flooding, drought,
earthquake, epidemic etc. And the people will become more harsh,
committing more murders, cheating, prostitution and others etc. The
harsher the country laws, the harsher the people will be. Death
sentence cannot solve crime. It is a sin to kill (man or animal).
The magnitude of killing death row prisoners in China is so great
as compared to Singapore. Just imagine Jiang Zemin has to shoulder
about 10,000 (my estimate) killing yearly, while Ong Teng Cheong has to
shoulder about 200 (my estimate) killing in Singapore. If China does
not heed my advice, one day China will break up like Russia today. When
the KGB director became the chief of Russia, it was a sign of the end
of USSR. KGB men, CIA men, IS men, butchers, fishermen etc have low
moral purity.
China has to abolish death sentence, legal abortion, one child
policy etc and implements compulsory vegetarian food for prisoners in
order to reduce the amount of natural disasters that are hurting the
country. The appointment of a high moral purity president will bring
more peace and prosperity, also a happy re-union with Taiwan. Otherwise
there will be troubles ahead for China to face.
Now let me talk about Singapore. Ong Teng Cheong is the 2nd
politician to become president of Singapore. The first is Devan Nair.
After Devan Nair became president in 1981, people complained about bad
times in 1984 election, but the PAP brushed them off. Still PAP
admitted the recession in 1985. That was Singapore's 1st bad recession
since independent. As I have said earlier, politicians have below
average moral purity, so you Singaporean, better get ready for the 2nd
major recession. Already people have complained of bad business. The
majority of you voted for Ong Teng Cheong, so you are the ones asking
for it, because it is difficult for Ong Teng Cheong to step down now.
If the next government does not abolish the elected president law, you
still have many bad years ahead, because only ex ministers and heads of
big corporations etc are qualified to stand for presidential election.
To prove what I say is correct, let Lee Kuan Yew be president for 5
years, then let me be president for the next 5 years. You can see for
yourself what Singapore will be in these 10 years, whether Singapore
will prosper during Lee Kuan Yew's presidency or mine.
My other reason to make Lee Kuan Yew president is for him and his
family to suffer the punishment of Nature due to his arrogance in
bringing harsh laws to Singapore. He always thinks he is right and the
best, PAP the only choice for Singapore. But he never think why Nature
gives him one albino grandson. When Howe Yuen Chong was minister for
health, he said that he was unable to do anything about the abortion
law. Why? Is Lee Kuan Yew sitting on this law that no minister dares to
change it? Is the albino grandson a reward for him?
Since Ong Teng Cheong's moral purity is low, many Singaporeans will
become crazy, committing more crimes, taking to drugs etc. Illnesses
will double or triple and more retarded babies are being borne. The
number of death row prisoners hanged and the number of abortion
performed etc will further reduce Ong Teng Cheong's moral purity.
Devan Nair became a drunkard and out of his ways. I don't know what
will Ong Teng Cheong's behavior will be like in the future. I hope it
is not worse than Devan Nair or Teng Xiao Ping. If Lee Kuan Yew becomes
the president of Singapore, his personal accomplishment will be worse
than Devan Nair and Ong Teng Cheong, because the sign of rot has
already been shown in his family.
My article 'The Sins of PAP Government' has been in circulation
since 1984. I even posted the article to all PAP branches in 1984. And
J. B. Jeyaratnam got the cheek to tell me not to engage him as defence
lawyer if Lee Kuan Yew wanted to sue me about the article. The article
is not meant only for Singapore, it is for the whole world. All heads
of countries and governments responsible for the harsh laws have to
suffer the consequences.
One of the topic in the article is to close down the defence
ministry. You can refer to Shin Min Daily's report of my press
conference in 1984. To me, the defence ministry is a ghost ministry.
Those working in the ministry - army, air force and navy etc - will be
a crazy lot, because many are going crazy, they will become hardcore
criminals.
Those in private service who still use titles like BG, Colonel,
Major etc will not fare any better either. Whoever is going to be
minister for defence is going to have a hard time. He can be
transformed from a timid person into a monster.
Now the world armies are crazy and trigger happy. What you read and
hear news of fighting around the world shows this craziness. If the
governments cannot control the armies, the fighting all over the world
will still continue.
I come out to talk to you is not to tell you to vote for me.
Whether you vote for or against me I am not interested. This also means
I am not interested to be an MP. I am only interested to be the
president of Singapore. Whether I become president when invited depends
on my wife's yes or no. I leave the choice to her.
My main duty is to inform the world the right path to world peace.
So far I have already done 4 disclosures and this should be my last.
The first is my article 'The Sins of PAP government', the 2nd is my
meditation manual, the 3rd is my article 'To Achieve World Peace' and
4th, my handiwork at Blk 257 Yishun Ring Road on the 9th May 1994.
1st cultivate, 2nd regulate family, 3rd purify the country and 4th
bring peace to the whole world. I will not talk about my articles
except on certain important points. To achieve world peace, the UN HQ
has to shift to Singapore. Only one man can achieve cultivate self,
regulate family, purify country and bring world peace. Whether I am
this man, you can see for yourself in the future. Since I am here, I
would like the UN HQ to be in Singapore or else there will be no world
peace, only quarrelling and fighting.
The other point I would like to raise is how to cure aids. Aids is
an illness mainly from mental sickness except for certain cases.
Homosexual is a form of mental disorder, so only meditation can cure. I
think only my type of meditation can cure aids. It is simple but hard
to do, only nasal gaze and tongue lock at the same time in any
meditation positions. Nasal gaze is both eyes looking at the tip of own
nose. Tongue lock is tongue rolled up, tip touching the palate. For
beginners, place the palms together and put the index fingers close to
the nose tip for guidance.
Nasal gaze is to trigger the pituitary gland behind the 2 eyes
while tongue lock is to circulate the internal 'chi' in the body from
the testicles upwards. The saliva flowing during meditation has to be
swallowed, because this saliva is our own medicine. You don't have to
spend any money, only your own effort and time. For faster cure take
vegetarian food.
You can feel the working of tongue lock better than nasal gaze. You
men, you can practice tongue lock during sex with your wife. I can
guarantee you, your wife will not commit adultery, if you follow my
advice and you still have strength for 2nd or 3rd wife. My only worry
is for those who are circumcised. If the private part is further
elongated, it might tear the skin, because circumcised men have no more
foreskin.
Next I would like to say some words about Israel. From the time of
exodus from Egypt, you Jews are condemned by God. God made Jews suffer
40 years in the wilderness before they can enter the promised land.
>From the Old Testament, Jews are stubborn, disobedient, rebellious and
have no faith in God in time of abundance. God promised Abraham, Jacob,
Joseph etc that their descendants will be as numerous as the stars in
the night sky and the sand grains on the seashore, but up to today the
Jews are still small in numbers. Why? For these rebellious people God
gave harsh laws and cruel form of worship through Moses. From the
record of Genesis, God forbids people to take blood. People still take
meat because they think after draining the blood, the meat can be
eaten.
Killing of animals, birds, fishes etc is still killing whether for
eating or worship. The number of animals, birds killed for worship (as
recorded in the Bible) is too much and deplorable (disgusting). So the
number of future Jews are also cut off. The more killing the Jews did,
the smaller their numbers.
Already God let the temple destroyed twice and Jews are exiled to
foreign lands. If the Jews still think they are the only children of
God, they must be mistaken. From the New Testament, Mathew, Mark and
Luke referred to the sign of the 2nd coming of Christ, the people of
Judea have to go up to the hilltops and rooftops. What does this means?
It can only mean flood. If God is going to flood Israel and punish
Jews, can they still say they are the only children of God. This time
the punishment might not be only flood alone, but also the obliteration
of Jerusalem. If there is no more Jerusalem, then the Jews, Muslims,
Christians etc can at last live in peace in the middle-east.
This last portion, I would like to talk about myself and influence.
If I am the One who is able to cultivate self, regulate family, purify
country and bring world peace, because I am here, so Singapore is the
New Holy Land - the Patmos island where the revelation of Jesus Christ
occurs.
I am a Chinese, so I am able to influence the 1 billion plus
Chinese worldwide. Any anti-Chinese motives by any country or race will
be destroyed. My words are commands, the Chinese (and the world) have
to obey or be punished by Nature.
The Indian woman who owes me money and the Sikh judge who sentenced
me to jail have to crawl to me and say sorry, or else the 1 billion
Indians worldwide have to suffer for them, especially the Indian
Muslims and Sikhs.
From the beginning in 1981, what I have done and what remarks or
actions people said and did to anger me, these people have to say sorry
to me. For example the editor of Kuai Pao in 1981, the immigration
officer in Robinson Road 1981, IO of Clementi police Station 1993, the
officer at Attorney General Chamber responsible for my case, Oct 5th
1994, the magistrate who put me to Woodbridge 1982, J B Jeyaratnam
1984, the Filipina who has my 26,000 pesos investment money - the
Philippine has to suffer because of her etc.
I also wrote letter to CID 1983, cc to all police stations and
disturbed Shao Lin Pugilistic Federation in Shuang Lin Temple. If the
termite eaten temple is the result of my disturbing, you can imagine
the conditions of people who angered me. (J B Jeyaratnam had many
misfortune after 1984 case) I tell you this not to frighten you but to
tell you I might be the One who is going to bring peace to the whole
world.
I influence Singapore, Singapore influences ASEAN with the
exception of Philippines which has to settle my 26,000 pesos investment
money. So, if UN HQ is here, world peace will be imminent. The choice
is yours (Singaporeans as well as the whole world).
I have done my job for God. So it is now up to the mass media to do
their part. Whether they are going to publish my speech or not, or
censor 99% and publish what they consider 1% silly comments by me, it
is up to them. Because now they have to answer for whatever suffering
and killing taking place around the world. You just look at the
comments of the Straits Times about my vandalism case, so you should
know that our mass media is totally censored by the government. It
could be the mass media fears the PAP. Once I step down from this
platform, I will forget what I have done. So if you are going to
interview me, I will not answer any of your questions.
Edited on 15th October 2004
Back Home
|
|
|
| Re: My Confucianism [message #204721 ] |
Di, 16 Mai 2006 08:38 |
|
Take your medicine and go to bed.
<alex_kew [at] yahoo.com> wrote in message
news:1147662337.656018.250860 [at] j73g2000cwa.googlegroups.com...
> http://www.geocities.com/alex_kew/election97.html
>
> Election 97
>
> 9th Aug 1995
>
> Ladies and gentlemen, good evening to all of you. Today I would
> like to talk on Confucianism, especially regarding the 4 lines phrase
> namely, cultivate self, regulate family, purify the country and bring
> peace to the whole world. Self, family and country individually can be
> divided into 3 parts. For self they are mind, tongue and body. For
> family they are father, mother and sons. Also for country, they are
> king/president, government and citizens. These are the 3 trinities and
> they function about the same.
>
> The leaders of the 3 are mind, father and king/president. If these
> leaders are 100% perfect, the other 2 components will be 100% perfect.
> If these leaders are 50% perfect, the other 2 components will be 50%
> perfect. Likewise if the leaders are 0% perfect, the 2 components will
> be 0% perfect. This is the law of these trinities.
>
> Let me talk about the self first. Our mind is the head of our body.
> If our mind is 70% pure, our talking shall be 70% good and our body
> will be 70% healthy. When we commit sins and eat blood this 70% purity
> will drop, so our speech will become more vulgar, abusive, cunning and
> our health will get worse. On the other hand, if we do good, cultivate
> self, perform charity, our moral purity will increase, similarly our
> speech and health.
>
> Taking meat will decrease our moral purity, even though we do not
> commit any sins. Taking vegetarian food will stop the decline, but if
> we commit sins our moral purity will also decline. The only solution to
> increase the moral purity is to cultivate self, perform charity,
> meditate etc and eat vegetarian food.
>
> You might argue why we cannot take meat. If you want to eat meat,
> first remove 100% of the blood from the meat, then you can eat it.
> Blood is a poison to us if it does not belong to us, because blood is a
> form of life. When we eat chicken meat, it is like eating the life of a
> chick
>
> We can drain up to about 90% of blood in a chick. The balance is in
> the bones, liver, meat etc. When chicken rice seller chops the boiled
> chick, you can still see the red blood in the cut bones. Let say one
> plate of chicken rice contains about 1% of balance chicken blood, so
> after eating 100 plates, you have consumed the whole lot of blood of a
> chick.
>
> Many illnesses are the cause of eating meat, examples cancer, heart
> problems, high blood pressure etc. These illnesses are not prevalent in
> a poor country but mostly in affluent countries, rich people and those
> relying on food mainly from hunting. I tell you for your own good, eat
> vegetarian food. I can not force you to eat, but there are places where
> taking vegetarian food can be compulsory, like prison, drug
> rehabilitation center and hospital etc. People who go to prison or drug
> rehab center are at certain levels of moral purity according to their
> crimes - murderer at a lower level than a thief - except vandalism,
> taking chewing-gum etc. (Taking, importing chewing-gum is a crime in
> Singapore's law)
>
> When the prisoners eat vegetarian food their moral purity will not
> deteriorate any further, and to help them to increase their moral
> purity, the prison authority has to conduct meditation classes,
> religions study and hymn/sutra chanting etc. This is the way to reform
> criminals into saints or Buddha. When they are released from prison,
> the chances of them committing crime again is very slim. So our society
> will become more peaceful.
>
> Death sentence is not a solution to crime. Statistic of prisoners
> under death row can show, because more and more people are going to die
> from the gallows. Just now, I mentioned about vegetarian food and
> religious activities. These are the only ways to solve crime.
>
> Now let me talk about the second trinity, the family. The father as
> the head of the family will bring good or ruin to his family by the
> moral purity he has. The mother as the middle component cannot
> influence much, unless she meditate (my method).
>
> First in a family unit, there must be a father, a mother and at
> least a son. A father without a son has his roots being cut off. This
> shows his low moral purity. At times we cannot know the moral purity of
> a man, but from his family, we can have a clear picture of his moral
> purity.
>
> A man who divorces his wife has a low moral purity. Let me
> elaborate on this. A man M1 has a wife W1 and a son S1. He divorces his
> wife W1 and marries another wife W2, who gives birth to a son S2.
> Ex-wife W1 remarries a man M2 and produces a son M2S1. From these 2
> families, we have a man with a wife who is not the mother of his first
> son and a man with a wife who is the mother of his son also the mother
> of another man's son. There is no more unique family unit. I call this
> animal unit. Let me show you a second example. A man has 10 wives and
> 10 sons. Another man marries and divorces 10 wives 10 times, who
> remarry other men. The first man still maintains his family unit,
> whereas the second man behaves more like an animal, marry/divorce 10
> times.
>
> A family man has to reflect upon himself when he has no son, when
> his son is mentally retarded or critically injured, when his son dies
> or in serious illness etc. These are signs to show him, he is not a
> good man. He should take vegetarian food, meditate etc.
>
> A good man has to be responsible for any pregnancy. He is
> answerable to God should he asks his woman to abort the baby. This is
> killing. A country law might not be able to deal with him, but God will
> punish him, example not giving him any more son etc. A woman who
> undergoes abortion is committing a great sin. Her punishment will be
> sickness in her private part in later life.
>
> A family man who has low moral purity, commits crime and imprisoned
> will not help his family in the present prison management. With
> vegetarian food and religious activities, by bringing his moral purity
> higher, his family will become better. A murderer will have a son of
> his low moral purity. Present law is death sentence. That means his son
> might be a potential criminal due to the father's low moral purity. If
> the law is changed and the murderer takes vegetarian food and does
> religious activities in prison, he will bring his higher moral purity
> to his son as well. So we will not have any more potential criminals in
> future.
>
> Country laws have to be compassionate. Laws like death sentence,
> caning, imprisonment without trial etc are very harsh. Police should
> not slap, hit, torture the suspect during interrogation. Harsh laws,
> brutal treatment are going to breed harsh citizens. The nick name 'ugly
> Singaporean' is a good example of the result of these harshness.
>
> Prison warden should not use physical force and instruments to
> punish prisoners at fault. Slapping and beating are commonly used by
> wardens. Regimental intimidation is another form of power abuse. Most
> prisoners will comply the rules and regulation, but this will make them
> more harsher at heart, because no one dare to complain especially no
> witness dare to come forward to testify.
>
> Now let me talk about the next trinity, the country. The
> king/president is the head of the country. As I have talked about
> family, the head is a man. So likewise, the head of a country has to be
> a man. A woman leading a country can only bring disaster. One very good
> example is England. Since 1952 Queen Elizabeth II has been on the
> throne until now. You can see for yourself what good she has brought to
> her family and country. Her family is divided and indulges in adultery.
> British empire was once great, but now shrinks to a small country.
>
> Another example is Sri Lanka. The president is a woman elected by
> the people. The present presidential system might be changed to a
> parliamentary one. President Chandrika Kumaratunga indicated she will
> become the executive prime minister and the president post going to her
> mother, who was a former executive PM herself.
>
> From record, the mother had brought disaster to Sri Lanka.
> Likewise, the present president Chandrika will do no good for her
> country, unless she can appoint a man who has high moral purity and a
> vegetarian to be the next president. Sri Lanka has to suffer under the
> present political system and situation.
>
> Women who have been in power in politic have negative effects on
> their families. Thatchar of England has a son who was reported to be
> involved in illegal dealings. Indira Gandhi of India had 2 sons died
> fatally. Bandaranaike of Sri Lanka has a son-in-law died fatally.
> Aquino of Philippines has a daughter who became an unwed mother. So you
> women, don't be power hungry. By doing so you are going to destroy your
> families, especially your sons and daughters.
>
> A high moral purity man has to be a family man. If he is single or
> a monk like Dalai Lama, he too will bring disaster to the country.
> Tibet was once ruled by Dalai Lamas. As a head of a country, one is
> responsible for the sins of oneself and the countrymen. One practice
> done by Tibetans, as mentioned in the book 'The Third Eye', is to do an
> ice water bath for newly-born. Those who fail the test are killed. This
> is killing and the sins have to be shouldered by Dalai Lama. In this
> manner the moral purity of Dalai Lama will decline and the country has
> to suffer. (This is only one example)
>
> At this present moment the Dalai Lama is not the head of Tibet, so
> the killing of newly-born (& others) will fall on the shoulder of Jiang
> Zemin, since he is the president of China. The present Dalai Lama has
> to be grateful rather than seeking a political issue for Tibet.
>
> One example I would like to mention is Gautama Buddha. When his
> relatives were slaughtered by the neighboring country, he was unable to
> save them. Therefore a monk can only save himself and no others.
>
> To bring peace and prosperity to a country, a king/president must
> have high moral purity. If a king/president has only 50% purity, the
> government will be only 50% efficient and the citizen 50% good. To be
> of high moral purity, a king/president has to be inactive, non
> executive, appointed by parliament. Countries with this system are
> England, Japan, Thailand, Malaysia, Israel, Germany etc.
>
> One reason why the Arab Muslims are unable to defeat Israel is
> because Israel has an appointed president, whereas the Arab countries,
> Egypt, Lebanon, Jordan, Saudi, Syria, Iraq, PLO etc have active
> kings/presidents. Another good example is West Germany taking over the
> East Germany without a fight. So for North or South Korea to win over
> their opponent without a fight is to appoint a president with high
> moral purity. So there is no need for the US army to station in South
> Korea.
>
> Actually USA cannot win over Japan in world war 2. It is because of
> the A bomb and the cruel killing, tortures of so many innocent people
> by the Japanese army. The crime has to be paid and not fully. So you
> can now see Japanese going crazy to poison their own people. If the
> Japanese emperor is not going to apologize to Asia Pacific about the
> war crimes, Japan has to suffer for what their forefathers did.
>
> The moral purity of the former emperor had been passed on to the
> present one, and one bad sign showing in the emperor's family, is that
> the crown princes are not getting any son. If Nature is not going to
> give them any son, that means Japan is going to have a change of
> dynasty. This is bad, because the end of a dynasty may mean a lot of
> disaster example Kobe earth quake etc.
>
> To turn around the situation, the emperor has to take vegetarian
> food, cultivate self and meditate. Next he has to say sorry to the
> world about world war 2 crime. I can only advice. Whether Japan is
> going to take my advice is up to them. Their lives are in their hands.
>
> Moral purity of politician is about 50 - 60%. So politicians should
> not become presidents of their countries. For countries with active
> kings/presidents, the condition of the countries are not good. For
> example USA, economy cannot win Germany or Japan, people are getting
> violent, abusive, slanting (truth) speeches etc. What the president is,
> the country is to be like him. An adultery president like Kennedy had
> brought sex revolution to USA in the 60's. A divorce/remarry president
> like Reagan had broken up many American families. And right now from
> what I have read in the medias, Clinton has no son. If this is true, it
> is a very bad omen for America. Nature has cut off his roots, unless he
> tries and begets a son. Natural disasters will occur and people are
> getting crazy and killing each other, especially the children.
>
> If the Americans want to elect their president in this present
> system, it is their choice and they have to suffer the consequences. My
> advice is to change the presidential system to a parliamentary system,
> with an appointed president who must be of high moral purity.
>
> Countries that are similar to American system are France, South
> Africa, Philippines, Mexico, Peru, Argentina, Indonesia etc. For the
> sake of peace and prosperity, these countries have to change their
> political systems.
>
> An elected executive president has less time to cultivate self.
> During election period, he will outwit, personal attack and belittle
> his opponents. These are not the traits of a pure moral man. All
> existing country laws are to be shouldered by him. Laws like death
> sentence, legal abortion, legal gambling etc will put a toll on him and
> his family. He and his family will suffer for the number of prisoners
> hanged, the number of abortions performed etc during his term of
> office. Let say his moral purity is 60% at the beginning, at the end of
> his term, it might have dropped to about 45%. So the country has to
> suffer because of the low moral purity.
>
> On the other hand, an appointed president has more time for self
> cultivation. He can be a fulltime vegetarian and meditates daily. By
> doing these he will bring up his moral purity. This will compensate any
> negative country laws prevalent during his presidency. So his moral
> purity will not fall and the country still prosper. If the president
> does not self cultivate and be a vegetarian, also his term of office is
> for life, then he will end up like Queen Elizabeth II. His family will
> break up showing sign of bad omen.
>
> If the appointed president is an ex politician, the country will
> also suffer because of his below average moral purity. Even if he take
> vegetarian food and meditate daily, he cannot bring up his moral purity
> unless all negative country laws are abolished. He was a party to all
> negative laws, so he is subjected to these laws when he becomes
> president.
>
> Vegetarian food plays an important part of a country's prosperity.
> Countries that promote vegetarian food will grow in abundant. China and
> India are 2 great examples. Their religions promote and encourage
> vegetarian food. Countries that take food mainly from hunting and
> animal husbandry will grow little in number. Even in the animal world,
> the vegetarians are in great numbers than the animals of prey.
>
> India and Pakistan have about the same political system, but the
> Indians are superior to the Pakistanis in terms of vegetarian food. In
> war, Pakistan will be on the losing side. 2 Pakistan had reduced to 1.
> So for prosperity the Pakistanis have to promote vegetarian food.
>
> Thailand, Myanmar and Sri Lanka are mainly Buddhist countries, but
> do not encourage vegetarian food. So these countries will have many
> problems. Most male Thais have to be monks for a period of time in
> their life time, but why Thailand has so many prostitutes? In Sri Lanka
> the Sinhaleses are not winning the fight against the Tamil Tigers
> either. If the Thai king is to be a vegetarian and meditate daily, not
> stand up when any monk is paying respect, he can solve most of
> Thailand's problems.
>
> I am a Chinese so I would like to put some words for the People's
> Republic of China. For the sake of over 1 billion Chinese, the Chinese
> government has to appoint a new president with high moral purity. In
> short notice, it is impossible to find one, but I am willing to offer
> my service, if the Chinese government is willing to accept me temporary
> till another pure simple man is found. The present president Jiang
> Zemin and his family have to suffer for the killing of death row
> prisoners, abortions, killing of new-born baby girls by parents due to
> the one child policy etc.
>
> At the same time, Nature will show its anger by flooding, drought,
> earthquake, epidemic etc. And the people will become more harsh,
> committing more murders, cheating, prostitution and others etc. The
> harsher the country laws, the harsher the people will be. Death
> sentence cannot solve crime. It is a sin to kill (man or animal).
>
> The magnitude of killing death row prisoners in China is so great
> as compared to Singapore. Just imagine Jiang Zemin has to shoulder
> about 10,000 (my estimate) killing yearly, while Ong Teng Cheong has to
> shoulder about 200 (my estimate) killing in Singapore. If China does
> not heed my advice, one day China will break up like Russia today. When
> the KGB director became the chief of Russia, it was a sign of the end
> of USSR. KGB men, CIA men, IS men, butchers, fishermen etc have low
> moral purity.
>
> China has to abolish death sentence, legal abortion, one child
> policy etc and implements compulsory vegetarian food for prisoners in
> order to reduce the amount of natural disasters that are hurting the
> country. The appointment of a high moral purity president will bring
> more peace and prosperity, also a happy re-union with Taiwan. Otherwise
> there will be troubles ahead for China to face.
>
> Now let me talk about Singapore. Ong Teng Cheong is the 2nd
> politician to become president of Singapore. The first is Devan Nair.
> After Devan Nair became president in 1981, people complained about bad
> times in 1984 election, but the PAP brushed them off. Still PAP
> admitted the recession in 1985. That was Singapore's 1st bad recession
> since independent. As I have said earlier, politicians have below
> average moral purity, so you Singaporean, better get ready for the 2nd
> major recession. Already people have complained of bad business. The
> majority of you voted for Ong Teng Cheong, so you are the ones asking
> for it, because it is difficult for Ong Teng Cheong to step down now.
> If the next government does not abolish the elected president law, you
> still have many bad years ahead, because only ex ministers and heads of
> big corporations etc are qualified to stand for presidential election.
>
> To prove what I say is correct, let Lee Kuan Yew be president for 5
> years, then let me be president for the next 5 years. You can see for
> yourself what Singapore will be in these 10 years, whether Singapore
> will prosper during Lee Kuan Yew's presidency or mine.
>
> My other reason to make Lee Kuan Yew president is for him and his
> family to suffer the punishment of Nature due to his arrogance in
> bringing harsh laws to Singapore. He always thinks he is right and the
> best, PAP the only choice for Singapore. But he never think why Nature
> gives him one albino grandson. When Howe Yuen Chong was minister for
> health, he said that he was unable to do anything about the abortion
> law. Why? Is Lee Kuan Yew sitting on this law that no minister dares to
> change it? Is the albino grandson a reward for him?
>
> Since Ong Teng Cheong's moral purity is low, many Singaporeans will
> become crazy, committing more crimes, taking to drugs etc. Illnesses
> will double or triple and more retarded babies are being borne. The
> number of death row prisoners hanged and the number of abortion
> performed etc will further reduce Ong Teng Cheong's moral purity.
>
> Devan Nair became a drunkard and out of his ways. I don't know what
> will Ong Teng Cheong's behavior will be like in the future. I hope it
> is not worse than Devan Nair or Teng Xiao Ping. If Lee Kuan Yew becomes
> the president of Singapore, his personal accomplishment will be worse
> than Devan Nair and Ong Teng Cheong, because the sign of rot has
> already been shown in his family.
>
> My article 'The Sins of PAP Government' has been in circulation
> since 1984. I even posted the article to all PAP branches in 1984. And
> J. B. Jeyaratnam got the cheek to tell me not to engage him as defence
> lawyer if Lee Kuan Yew wanted to sue me about the article. The article
> is not meant only for Singapore, it is for the whole world. All heads
> of countries and governments responsible for the harsh laws have to
> suffer the consequences.
>
> One of the topic in the article is to close down the defence
> ministry. You can refer to Shin Min Daily's report of my press
> conference in 1984. To me, the defence ministry is a ghost ministry.
> Those working in the ministry - army, air force and navy etc - will be
> a crazy lot, because many are going crazy, they will become hardcore
> criminals.
>
> Those in private service who still use titles like BG, Colonel,
> Major etc will not fare any better either. Whoever is going to be
> minister for defence is going to have a hard time. He can be
> transformed from a timid person into a monster.
>
> Now the world armies are crazy and trigger happy. What you read and
> hear news of fighting around the world shows this craziness. If the
> governments cannot control the armies, the fighting all over the world
> will still continue.
>
> I come out to talk to you is not to tell you to vote for me.
> Whether you vote for or against me I am not interested. This also means
> I am not interested to be an MP. I am only interested to be the
> president of Singapore. Whether I become president when invited depends
> on my wife's yes or no. I leave the choice to her.
>
> My main duty is to inform the world the right path to world peace.
> So far I have already done 4 disclosures and this should be my last.
> The first is my article 'The Sins of PAP government', the 2nd is my
> meditation manual, the 3rd is my article 'To Achieve World Peace' and
> 4th, my handiwork at Blk 257 Yishun Ring Road on the 9th May 1994.
>
> 1st cultivate, 2nd regulate family, 3rd purify the country and 4th
> bring peace to the whole world. I will not talk about my articles
> except on certain important points. To achieve world peace, the UN HQ
> has to shift to Singapore. Only one man can achieve cultivate self,
> regulate family, purify country and bring world peace. Whether I am
> this man, you can see for yourself in the future. Since I am here, I
> would like the UN HQ to be in Singapore or else there will be no world
> peace, only quarrelling and fighting.
>
> The other point I would like to raise is how to cure aids. Aids is
> an illness mainly from mental sickness except for certain cases.
> Homosexual is a form of mental disorder, so only meditation can cure. I
> think only my type of meditation can cure aids. It is simple but hard
> to do, only nasal gaze and tongue lock at the same time in any
> meditation positions. Nasal gaze is both eyes looking at the tip of own
> nose. Tongue lock is tongue rolled up, tip touching the palate. For
> beginners, place the palms together and put the index fingers close to
> the nose tip for guidance.
>
> Nasal gaze is to trigger the pituitary gland behind the 2 eyes
> while tongue lock is to circulate the internal 'chi' in the body from
> the testicles upwards. The saliva flowing during meditation has to be
> swallowed, because this saliva is our own medicine. You don't have to
> spend any money, only your own effort and time. For faster cure take
> vegetarian food.
>
> You can feel the working of tongue lock better than nasal gaze. You
> men, you can practice tongue lock during sex with your wife. I can
> guarantee you, your wife will not commit adultery, if you follow my
> advice and you still have strength for 2nd or 3rd wife. My only worry
> is for those who are circumcised. If the private part is further
> elongated, it might tear the skin, because circumcised men have no more
> foreskin.
>
> Next I would like to say some words about Israel. From the time of
> exodus from Egypt, you Jews are condemned by God. God made Jews suffer
> 40 years in the wilderness before they can enter the promised land.
>>From the Old Testament, Jews are stubborn, disobedient, rebellious and
> have no faith in God in time of abundance. God promised Abraham, Jacob,
> Joseph etc that their descendants will be as numerous as the stars in
> the night sky and the sand grains on the seashore, but up to today the
> Jews are still small in numbers. Why? For these rebellious people God
> gave harsh laws and cruel form of worship through Moses. From the
> record of Genesis, God forbids people to take blood. People still take
> meat because they think after draining the blood, the meat can be
> eaten.
>
> Killing of animals, birds, fishes etc is still killing whether for
> eating or worship. The number of animals, birds killed for worship (as
> recorded in the Bible) is too much and deplorable (disgusting). So the
> number of future Jews are also cut off. The more killing the Jews did,
> the smaller their numbers.
>
> Already God let the temple destroyed twice and Jews are exiled to
> foreign lands. If the Jews still think they are the only children of
> God, they must be mistaken. From the New Testament, Mathew, Mark and
> Luke referred to the sign of the 2nd coming of Christ, the people of
> Judea have to go up to the hilltops and rooftops. What does this means?
> It can only mean flood. If God is going to flood Israel and punish
> Jews, can they still say they are the only children of God. This time
> the punishment might not be only flood alone, but also the obliteration
> of Jerusalem. If there is no more Jerusalem, then the Jews, Muslims,
> Christians etc can at last live in peace in the middle-east.
>
> This last portion, I would like to talk about myself and influence.
> If I am the One who is able to cultivate self, regulate family, purify
> country and bring world peace, because I am here, so Singapore is the
> New Holy Land - the Patmos island where the revelation of Jesus Christ
> occurs.
>
> I am a Chinese, so I am able to influence the 1 billion plus
> Chinese worldwide. Any anti-Chinese motives by any country or race will
> be destroyed. My words are commands, the Chinese (and the world) have
> to obey or be punished by Nature.
>
> The Indian woman who owes me money and the Sikh judge who sentenced
> me to jail have to crawl to me and say sorry, or else the 1 billion
> Indians worldwide have to suffer for them, especially the Indian
> Muslims and Sikhs.
>
> From the beginning in 1981, what I have done and what remarks or
> actions people said and did to anger me, these people have to say sorry
> to me. For example the editor of Kuai Pao in 1981, the immigration
> officer in Robinson Road 1981, IO of Clementi police Station 1993, the
> officer at Attorney General Chamber responsible for my case, Oct 5th
> 1994, the magistrate who put me to Woodbridge 1982, J B Jeyaratnam
> 1984, the Filipina who has my 26,000 pesos investment money - the
> Philippine has to suffer because of her etc.
>
> I also wrote letter to CID 1983, cc to all police stations and
> disturbed Shao Lin Pugilistic Federation in Shuang Lin Temple. If the
> termite eaten temple is the result of my disturbing, you can imagine
> the conditions of people who angered me. (J B Jeyaratnam had many
> misfortune after 1984 case) I tell you this not to frighten you but to
> tell you I might be the One who is going to bring peace to the whole
> world.
>
> I influence Singapore, Singapore influences ASEAN with the
> exception of Philippines which has to settle my 26,000 pesos investment
> money. So, if UN HQ is here, world peace will be imminent. The choice
> is yours (Singaporeans as well as the whole world).
>
> I have done my job for God. So it is now up to the mass media to do
> their part. Whether they are going to publish my speech or not, or
> censor 99% and publish what they consider 1% silly comments by me, it
> is up to them. Because now they have to answer for whatever suffering
> and killing taking place around the world. You just look at the
> comments of the Straits Times about my vandalism case, so you should
> know that our mass media is totally censored by the government. It
> could be the mass media fears the PAP. Once I step down from this
> platform, I will forget what I have done. So if you are going to
> interview me, I will not answer any of your questions.
>
> Edited on 15th October 2004
>
> Back Home
>
|
|
|
| Re: My Confucianism [message #205082 ] |
Do, 18 Mai 2006 03:21 |
|
alex_kew [at] yahoo.com wrote:
>http://www.geocities.com/alex_kew/election97.html
> Ladies and gentlemen, good evening to all of you. Today I would
>like to talk on Confucianism,
does anyone really believe the following rant is Confucianism?
>especially regarding the 4 lines phrase
>namely, cultivate self, regulate family, purify the country and bring
>peace to the whole world. Self, family and country individually can be
>divided into 3 parts. For self they are mind, tongue and body. For
>family they are father, mother and sons. Also for country, they are
>king/president, government and citizens. These are the 3 trinities and
>they function about the same.
>
> The leaders of the 3 are mind, father and king/president. If these
>leaders are 100% perfect, the other 2 components will be 100% perfect.
>If these leaders are 50% perfect, the other 2 components will be 50%
>perfect. Likewise if the leaders are 0% perfect, the 2 components will
>be 0% perfect. This is the law of these trinities.
>
> Let me talk about the self first. Our mind is the head of our body.
>If our mind is 70% pure, our talking shall be 70% good and our body
>will be 70% healthy. When we commit sins and eat blood this 70% purity
>will drop, so our speech will become more vulgar, abusive, cunning and
>our health will get worse. On the other hand, if we do good, cultivate
>self, perform charity, our moral purity will increase, similarly our
>speech and health.
>
> Taking meat will decrease our moral purity, even though we do not
>commit any sins. Taking vegetarian food will stop the decline, but if
>we commit sins our moral purity will also decline. The only solution to
>increase the moral purity is to cultivate self, perform charity,
>meditate etc and eat vegetarian food.
>
> You might argue why we cannot take meat. If you want to eat meat,
>first remove 100% of the blood from the meat, then you can eat it.
>Blood is a poison to us if it does not belong to us, because blood is a
>form of life. When we eat chicken meat, it is like eating the life of a
>chick
>
> We can drain up to about 90% of blood in a chick. The balance is in
>the bones, liver, meat etc. When chicken rice seller chops the boiled
>chick, you can still see the red blood in the cut bones. Let say one
>plate of chicken rice contains about 1% of balance chicken blood, so
>after eating 100 plates, you have consumed the whole lot of blood of a
>chick.
>
> Many illnesses are the cause of eating meat, examples cancer, heart
>problems, high blood pressure etc. These illnesses are not prevalent in
>a poor country but mostly in affluent countries, rich people and those
>relying on food mainly from hunting. I tell you for your own good, eat
>vegetarian food. I can not force you to eat, but there are places where
>taking vegetarian food can be compulsory, like prison, drug
>rehabilitation center and hospital etc. People who go to prison or drug
>rehab center are at certain levels of moral purity according to their
>crimes - murderer at a lower level than a thief - except vandalism,
>taking chewing-gum etc. (Taking, importing chewing-gum is a crime in
>Singapore's law)
>
> When the prisoners eat vegetarian food their moral purity will not
>deteriorate any further, and to help them to increase their moral
>purity, the prison authority has to conduct meditation classes,
>religions study and hymn/sutra chanting etc. This is the way to reform
>criminals into saints or Buddha. When they are released from prison,
>the chances of them committing crime again is very slim. So our society
>will become more peaceful.
>
> Death sentence is not a solution to crime. Statistic of prisoners
>under death row can show, because more and more people are going to die
>from the gallows. Just now, I mentioned about vegetarian food and
>religious activities. These are the only ways to solve crime.
>
> Now let me talk about the second trinity, the family. The father as
>the head of the family will bring good or ruin to his family by the
>moral purity he has. The mother as the middle component cannot
>influence much, unless she meditate (my method).
>
> First in a family unit, there must be a father, a mother and at
>least a son. A father without a son has his roots being cut off. This
>shows his low moral purity. At times we cannot know the moral purity of
>a man, but from his family, we can have a clear picture of his moral
>purity.
>
> A man who divorces his wife has a low moral purity. Let me
>elaborate on this. A man M1 has a wife W1 and a son S1. He divorces his
>wife W1 and marries another wife W2, who gives birth to a son S2.
>Ex-wife W1 remarries a man M2 and produces a son M2S1. From these 2
>families, we have a man with a wife who is not the mother of his first
>son and a man with a wife who is the mother of his son also the mother
>of another man's son. There is no more unique family unit. I call this
>animal unit. Let me show you a second example. A man has 10 wives and
>10 sons. Another man marries and divorces 10 wives 10 times, who
>remarry other men. The first man still maintains his family unit,
>whereas the second man behaves more like an animal, marry/divorce 10
>times.
>
> A family man has to reflect upon himself when he has no son, when
>his son is mentally retarded or critically injured, when his son dies
>or in serious illness etc. These are signs to show him, he is not a
>good man. He should take vegetarian food, meditate etc.
>
> A good man has to be responsible for any pregnancy. He is
>answerable to God should he asks his woman to abort the baby. This is
>killing. A country law might not be able to deal with him, but God will
>punish him, example not giving him any more son etc. A woman who
>undergoes abortion is committing a great sin. Her punishment will be
>sickness in her private part in later life.
>
> A family man who has low moral purity, commits crime and imprisoned
>will not help his family in the present prison management. With
>vegetarian food and religious activities, by bringing his moral purity
>higher, his family will become better. A murderer will have a son of
>his low moral purity. Present law is death sentence. That means his son
>might be a potential criminal due to the father's low moral purity. If
>the law is changed and the murderer takes vegetarian food and does
>religious activities in prison, he will bring his higher moral purity
>to his son as well. So we will not have any more potential criminals in
>future.
>
> Country laws have to be compassionate. Laws like death sentence,
>caning, imprisonment without trial etc are very harsh. Police should
>not slap, hit, torture the suspect during interrogation. Harsh laws,
>brutal treatment are going to breed harsh citizens. The nick name 'ugly
>Singaporean' is a good example of the result of these harshness.
>
> Prison warden should not use physical force and instruments to
>punish prisoners at fault. Slapping and beating are commonly used by
>wardens. Regimental intimidation is another form of power abuse. Most
>prisoners will comply the rules and regulation, but this will make them
>more harsher at heart, because no one dare to complain especially no
>witness dare to come forward to testify.
>
> Now let me talk about the next trinity, the country. The
>king/president is the head of the country. As I have talked about
>family, the head is a man. So likewise, the head of a country has to be
>a man. A woman leading a country can only bring disaster. One very good
>example is England. Since 1952 Queen Elizabeth II has been on the
>throne until now. You can see for yourself what good she has brought to
>her family and country. Her family is divided and indulges in adultery.
>British empire was once great, but now shrinks to a small country.
>
> Another example is Sri Lanka. The president is a woman elected by
>the people. The present presidential system might be changed to a
>parliamentary one. President Chandrika Kumaratunga indicated she will
>become the executive prime minister and the president post going to her
>mother, who was a former executive PM herself.
>
> From record, the mother had brought disaster to Sri Lanka.
>Likewise, the present president Chandrika will do no good for her
>country, unless she can appoint a man who has high moral purity and a
>vegetarian to be the next president. Sri Lanka has to suffer under the
>present political system and situation.
>
> Women who have been in power in politic have negative effects on
>their families. Thatchar of England has a son who was reported to be
>involved in illegal dealings. Indira Gandhi of India had 2 sons died
>fatally. Bandaranaike of Sri Lanka has a son-in-law died fatally.
>Aquino of Philippines has a daughter who became an unwed mother. So you
>women, don't be power hungry. By doing so you are going to destroy your
>families, especially your sons and daughters.
>
> A high moral purity man has to be a family man. If he is single or
>a monk like Dalai Lama, he too will bring disaster to the country.
>Tibet was once ruled by Dalai Lamas. As a head of a country, one is
>responsible for the sins of oneself and the countrymen. One practice
>done by Tibetans, as mentioned in the book 'The Third Eye', is to do an
>ice water bath for newly-born. Those who fail the test are killed. This
>is killing and the sins have to be shouldered by Dalai Lama. In this
>manner the moral purity of Dalai Lama will decline and the country has
>to suffer. (This is only one example)
>
> At this present moment the Dalai Lama is not the head of Tibet, so
>the killing of newly-born (& others) will fall on the shoulder of Jiang
>Zemin, since he is the president of China. The present Dalai Lama has
>to be grateful rather than seeking a political issue for Tibet.
>
> One example I would like to mention is Gautama Buddha. When his
>relatives were slaughtered by the neighboring country, he was unable to
>save them. Therefore a monk can only save himself and no others.
>
> To bring peace and prosperity to a country, a king/president must
>have high moral purity. If a king/president has only 50% purity, the
>government will be only 50% efficient and the citizen 50% good. To be
>of high moral purity, a king/president has to be inactive, non
>executive, appointed by parliament. Countries with this system are
>England, Japan, Thailand, Malaysia, Israel, Germany etc.
>
> One reason why the Arab Muslims are unable to defeat Israel is
>because Israel has an appointed president, whereas the Arab countries,
>Egypt, Lebanon, Jordan, Saudi, Syria, Iraq, PLO etc have active
>kings/presidents. Another good example is West Germany taking over the
>East Germany without a fight. So for North or South Korea to win over
>their opponent without a fight is to appoint a president with high
>moral purity. So there is no need for the US army to station in South
>Korea.
>
> Actually USA cannot win over Japan in world war 2. It is because of
>the A bomb and the cruel killing, tortures of so many innocent people
>by the Japanese army. The crime has to be paid and not fully. So you
>can now see Japanese going crazy to poison their own people. If the
>Japanese emperor is not going to apologize to Asia Pacific about the
>war crimes, Japan has to suffer for what their forefathers did.
>
> The moral purity of the former emperor had been passed on to the
>present one, and one bad sign showing in the emperor's family, is that
>the crown princes are not getting any son. If Nature is not going to
>give them any son, that means Japan is going to have a change of
>dynasty. This is bad, because the end of a dynasty may mean a lot of
>disaster example Kobe earth quake etc.
>
> To turn around the situation, the emperor has to take vegetarian
>food, cultivate self and meditate. Next he has to say sorry to the
>world about world war 2 crime. I can only advice. Whether Japan is
>going to take my advice is up to them. Their lives are in their hands.
>
> Moral purity of politician is about 50 - 60%. So politicians should
>not become presidents of their countries. For countries with active
>kings/presidents, the condition of the countries are not good. For
>example USA, economy cannot win Germany or Japan, people are getting
>violent, abusive, slanting (truth) speeches etc. What the president is,
>the country is to be like him. An adultery president like Kennedy had
>brought sex revolution to USA in the 60's. A divorce/remarry president
>like Reagan had broken up many American families. And right now from
>what I have read in the medias, Clinton has no son. If this is true, it
>is a very bad omen for America. Nature has cut off his roots, unless he
>tries and begets a son. Natural disasters will occur and people are
>getting crazy and killing each other, especially the children.
>
> If the Americans want to elect their president in this present
>system, it is their choice and they have to suffer the consequences. My
>advice is to change the presidential system to a parliamentary system,
>with an appointed president who must be of high moral purity.
>
> Countries that are similar to American system are France, South
>Africa, Philippines, Mexico, Peru, Argentina, Indonesia etc. For the
>sake of peace and prosperity, these countries have to change their
>political systems.
>
> An elected executive president has less time to cultivate self.
>During election period, he will outwit, personal attack and belittle
>his opponents. These are not the traits of a pure moral man. All
>existing country laws are to be shouldered by him. Laws like death
>sentence, legal abortion, legal gambling etc will put a toll on him and
>his family. He and his family will suffer for the number of prisoners
>hanged, the number of abortions performed etc during his term of
>office. Let say his moral purity is 60% at the beginning, at the end of
>his term, it might have dropped to about 45%. So the country has to
>suffer because of the low moral purity.
>
> On the other hand, an appointed president has more time for self
>cultivation. He can be a fulltime vegetarian and meditates daily. By
>doing these he will bring up his moral purity. This will compensate any
>negative country laws prevalent during his presidency. So his moral
>purity will not fall and the country still prosper. If the president
>does not self cultivate and be a vegetarian, also his term of office is
>for life, then he will end up like Queen Elizabeth II. His family will
>break up showing sign of bad omen.
>
> If the appointed president is an ex politician, the country will
>also suffer because of his below average moral purity. Even if he take
>vegetarian food and meditate daily, he cannot bring up his moral purity
>unless all negative country laws are abolished. He was a party to all
>negative laws, so he is subjected to these laws when he becomes
>president.
>
> Vegetarian food plays an important part of a country's prosperity.
>Countries that promote vegetarian food will grow in abundant. China and
>India are 2 great examples. Their religions promote and encourage
>vegetarian food. Countries that take food mainly from hunting and
>animal husbandry will grow little in number. Even in the animal world,
>the vegetarians are in great numbers than the animals of prey.
>
> India and Pakistan have about the same political system, but the
>Indians are superior to the Pakistanis in terms of vegetarian food. In
>war, Pakistan will be on the losing side. 2 Pakistan had reduced to 1.
>So for prosperity the Pakistanis have to promote vegetarian food.
>
> Thailand, Myanmar and Sri Lanka are mainly Buddhist countries, but
>do not encourage vegetarian food. So these countries will have many
>problems. Most male Thais have to be monks for a period of time in
>their life time, but why Thailand has so many prostitutes? In Sri Lanka
>the Sinhaleses are not winning the fight against the Tamil Tigers
>either. If the Thai king is to be a vegetarian and meditate daily, not
>stand up when any monk is paying respect, he can solve most of
>Thailand's problems.
>
> I am a Chinese so I would like to put some words for the People's
>Republic of China. For the sake of over 1 billion Chinese, the Chinese
>government has to appoint a new president with high moral purity. In
>short notice, it is impossible to find one, but I am willing to offer
>my service, if the Chinese government is willing to accept me temporary
>till another pure simple man is found. The present president Jiang
>Zemin and his family have to suffer for the killing of death row
>prisoners, abortions, killing of new-born baby girls by parents due to
>the one child policy etc.
>
> At the same time, Nature will show its anger by flooding, drought,
>earthquake, epidemic etc. And the people will become more harsh,
>committing more murders, cheating, prostitution and others etc. The
>harsher the country laws, the harsher the people will be. Death
>sentence cannot solve crime. It is a sin to kill (man or animal).
>
> The magnitude of killing death row prisoners in China is so great
>as compared to Singapore. Just imagine Jiang Zemin has to shoulder
>about 10,000 (my estimate) killing yearly, while Ong Teng Cheong has to
>shoulder about 200 (my estimate) killing in Singapore. If China does
>not heed my advice, one day China will break up like Russia today. When
>the KGB director became the chief of Russia, it was a sign of the end
>of USSR. KGB men, CIA men, IS men, butchers, fishermen etc have low
>moral purity.
>
> China has to abolish death sentence, legal abortion, one child
>policy etc and implements compulsory vegetarian food for prisoners in
>order to reduce the amount of natural disasters that are hurting the
>country. The appointment of a high moral purity president will bring
>more peace and prosperity, also a happy re-union with Taiwan. Otherwise
>there will be troubles ahead for China to face.
>
> Now let me talk about Singapore. Ong Teng Cheong is the 2nd
>politician to become president of Singapore. The first is Devan Nair.
>After Devan Nair became president in 1981, people complained about bad
>times in 1984 election, but the PAP brushed them off. Still PAP
>admitted the recession in 1985. That was Singapore's 1st bad recession
>since independent. As I have said earlier, politicians have below
>average moral purity, so you Singaporean, better get ready for the 2nd
>major recession. Already people have complained of bad business. The
>majority of you voted for Ong Teng Cheong, so you are the ones asking
>for it, because it is difficult for Ong Teng Cheong to step down now.
>If the next government does not abolish the elected president law, you
>still have many bad years ahead, because only ex ministers and heads of
>big corporations etc are qualified to stand for presidential election.
>
> To prove what I say is correct, let Lee Kuan Yew be president for 5
>years, then let me be president for the next 5 years. You can see for
>yourself what Singapore will be in these 10 years, whether Singapore
>will prosper during Lee Kuan Yew's presidency or mine.
>
> My other reason to make Lee Kuan Yew president is for him and his
>family to suffer the punishment of Nature due to his arrogance in
>bringing harsh laws to Singapore. He always thinks he is right and the
>best, PAP the only choice for Singapore. But he never think why Nature
>gives him one albino grandson. When Howe Yuen Chong was minister for
>health, he said that he was unable to do anything about the abortion
>law. Why? Is Lee Kuan Yew sitting on this law that no minister dares to
>change it? Is the albino grandson a reward for him?
>
> Since Ong Teng Cheong's moral purity is low, many Singaporeans will
>become crazy, committing more crimes, taking to drugs etc. Illnesses
>will double or triple and more retarded babies are being borne. The
>number of death row prisoners hanged and the number of abortion
>performed etc will further reduce Ong Teng Cheong's moral purity.
>
> Devan Nair became a drunkard and out of his ways. I don't know what
>will Ong Teng Cheong's behavior will be like in the future. I hope it
>is not worse than Devan Nair or Teng Xiao Ping. If Lee Kuan Yew becomes
>the president of Singapore, his personal accomplishment will be worse
>than Devan Nair and Ong Teng Cheong, because the sign of rot has
>already been shown in his family.
>
> My article 'The Sins of PAP Government' has been in circulation
>since 1984. I even posted the article to all PAP branches in 1984. And
>J. B. Jeyaratnam got the cheek to tell me not to engage him as defence
>lawyer if Lee Kuan Yew wanted to sue me about the article. The article
>is not meant only for Singapore, it is for the whole world. All heads
>of countries and governments responsible for the harsh laws have to
>suffer the consequences.
>
> One of the topic in the article is to close down the defence
>ministry. You can refer to Shin Min Daily's report of my press
>conference in 1984. To me, the defence ministry is a ghost ministry.
>Those working in the ministry - army, air force and navy etc - will be
>a crazy lot, because many are going crazy, they will become hardcore
>criminals.
>
> Those in private service who still use titles like BG, Colonel,
>Major etc will not fare any better either. Whoever is going to be
>minister for defence is going to have a hard time. He can be
>transformed from a timid person into a monster.
>
> Now the world armies are crazy and trigger happy. What you read and
>hear news of fighting around the world shows this craziness. If the
>governments cannot control the armies, the fighting all over the world
>will still continue.
>
> I come out to talk to you is not to tell you to vote for me.
>Whether you vote for or against me I am not interested. This also means
>I am not interested to be an MP. I am only interested to be the
>president of Singapore. Whether I become president when invited depends
>on my wife's yes or no. I leave the choice to her.
>
> My main duty is to inform the world the right path to world peace.
>So far I have already done 4 disclosures and this should be my last.
>The first is my article 'The Sins of PAP government', the 2nd is my
>meditation manual, the 3rd is my article 'To Achieve World Peace' and
>4th, my handiwork at Blk 257 Yishun Ring Road on the 9th May 1994.
>
> 1st cultivate, 2nd regulate family, 3rd purify the country and 4th
>bring peace to the whole world. I will not talk about my articles
>except on certain important points. To achieve world peace, the UN HQ
>has to shift to Singapore. Only one man can achieve cultivate self,
>regulate family, purify country and bring world peace. Whether I am
>this man, you can see for yourself in the future. Since I am here, I
>would like the UN HQ to be in Singapore or else there will be no world
>peace, only quarrelling and fighting.
>
> The other point I would like to raise is how to cure aids. Aids is
>an illness mainly from mental sickness except for certain cases.
>Homosexual is a form of mental disorder, so only meditation can cure. I
>think only my type of meditation can cure aids. It is simple but hard
>to do, only nasal gaze and tongue lock at the same time in any
>meditation positions. Nasal gaze is both eyes looking at the tip of own
>nose. Tongue lock is tongue rolled up, tip touching the palate. For
>beginners, place the palms together and put the index fingers close to
>the nose tip for guidance.
>
> Nasal gaze is to trigger the pituitary gland behind the 2 eyes
>while tongue lock is to circulate the internal 'chi' in the body from
>the testicles upwards. The saliva flowing during meditation has to be
>swallowed, because this saliva is our own medicine. You don't have to
>spend any money, only your own effort and time. For faster cure take
>vegetarian food.
>
> You can feel the working of tongue lock better than nasal gaze. You
>men, you can practice tongue lock during sex with your wife. I can
>guarantee you, your wife will not commit adultery, if you follow my
>advice and you still have strength for 2nd or 3rd wife. My only worry
>is for those who are circumcised. If the private part is further
>elongated, it might tear the skin, because circumcised men have no more
>foreskin.
>
> Next I would like to say some words about Israel. From the time of
>exodus from Egypt, you Jews are condemned by God. God made Jews suffer
>40 years in the wilderness before they can enter the promised land.
>>From the Old Testament, Jews are stubborn, disobedient, rebellious and
>have no faith in God in time of abundance. God promised Abraham, Jacob,
>Joseph etc that their descendants will be as numerous as the stars in
>the night sky and the sand grains on the seashore, but up to today the
>Jews are still small in numbers. Why? For these rebellious people God
>gave harsh laws and cruel form of worship through Moses. From the
>record of Genesis, God forbids people to take blood. People still take
>meat because they think after draining the blood, the meat can be
>eaten.
>
> Killing of animals, birds, fishes etc is still killing whether for
>eating or worship. The number of animals, birds killed for worship (as
>recorded in the Bible) is too much and deplorable (disgusting). So the
>number of future Jews are also cut off. The more killing the Jews did,
>the smaller their numbers.
>
> Already God let the temple destroyed twice and Jews are exiled to
>foreign lands. If the Jews still think they are the only children of
>God, they must be mistaken. From the New Testament, Mathew, Mark and
>Luke referred to the sign of the 2nd coming of Christ, the people of
>Judea have to go up to the hilltops and rooftops. What does this means?
>It can only mean flood. If God is going to flood Israel and punish
>Jews, can they still say they are the only children of God. This time
>the punishment might not be only flood alone, but also the obliteration
>of Jerusalem. If there is no more Jerusalem, then the Jews, Muslims,
>Christians etc can at last live in peace in the middle-east.
>
> This last portion, I would like to talk about myself and influence.
>If I am the One who is able to cultivate self, regulate family, purify
>country and bring world peace, because I am here, so Singapore is the
>New Holy Land - the Patmos island where the revelation of Jesus Christ
>occurs.
>
> I am a Chinese, so I am able to influence the 1 billion plus
>Chinese worldwide. Any anti-Chinese motives by any country or race will
>be destroyed. My words are commands, the Chinese (and the world) have
>to obey or be punished by Nature.
>
> The Indian woman who owes me money and the Sikh judge who sentenced
>me to jail have to crawl to me and say sorry, or else the 1 billion
>Indians worldwide have to suffer for them, especially the Indian
>Muslims and Sikhs.
>
> From the beginning in 1981, what I have done and what remarks or
>actions people said and did to anger me, these people have to say sorry
>to me. For example the editor of Kuai Pao in 1981, the immigration
>officer in Robinson Road 1981, IO of Clementi police Station 1993, the
>officer at Attorney General Chamber responsible for my case, Oct 5th
>1994, the magistrate who put me to Woodbridge 1982, J B Jeyaratnam
>1984, the Filipina who has my 26,000 pesos investment money - the
>Philippine has to suffer because of her etc.
>
> I also wrote letter to CID 1983, cc to all police stations and
>disturbed Shao Lin Pugilistic Federation in Shuang Lin Temple. If the
>termite eaten temple is the result of my disturbing, you can imagine
>the conditions of people who angered me. (J B Jeyaratnam had many
>misfortune after 1984 case) I tell you this not to frighten you but to
>tell you I might be the One who is going to bring peace to the whole
>world.
>
> I influence Singapore, Singapore influences ASEAN with the
>exception of Philippines which has to settle my 26,000 pesos investment
>money. So, if UN HQ is here, world peace will be imminent. The choice
>is yours (Singaporeans as well as the whole world).
>
> I have done my job for God. So it is now up to the mass media to do
>their part. Whether they are going to publish my speech or not, or
>censor 99% and publish what they consider 1% silly comments by me, it
>is up to them. Because now they have to answer for whatever suffering
>and killing taking place around the world. You just look at the
>comments of the Straits Times about my vandalism case, so you should
>know that our mass media is totally censored by the government. It
>could be the mass media fears the PAP. Once I step down from this
>platform, I will forget what I have done. So if you are going to
>interview me, I will not answer any of your questions.
>
> Edited on 15th October 2004
>
> Back Home
Wayfarer
....wandering on some road to nowhere..
----== Posted via Newsfeeds.Com - Unlimited-Unrestricted-Secure Usenet News==----
http://www.newsfeeds.com The #1 Newsgroup Service in the World! 120,000+ Newsgroups
----= East and West-Coast Server Farms - Total Privacy via Encryption =----
|
|
|
| Re: My Confucianism [message #209024 ] |
Mo, 22 Mai 2006 05:12 |
|
Whatever your comment, you do harm to yourself. Your Spiritual Soul is
God. It punishes you not me. Can you run away from your Spiritual Soul ?
|
|
|
| Re: My Confucianism [message #209043 ] |
Mo, 22 Mai 2006 07:31 |
|
Yes. Whenever I don't take strong spirits like XO.
<alex_kew [at] yahoo.com> wrote in message
news:1148267529.959309.309170 [at] g10g2000cwb.googlegroups.com...
> ....... Can you run away from your Spiritual Soul ?
>
|
|
|
| Re: My Confucianism [message #209352 ] |
Mi, 24 Mai 2006 02:40 |
|
alex_kew [at] yahoo.com wrote:
>Whatever your comment, you do harm to yourself. Your Spiritual Soul is
>God. It punishes you not me. Can you run away from your Spiritual Soul ?
alex, help me with something.
you post an old message entitled 'my confucianism',
yet you talk of god and spiritual souls. was it not
said of confucius that he did not discuss these things?
i don't have any issue with your beliefs. they're not
mine, but i respect you having them. but to call them
'confucianism' is a bit of a stretch, don't you think?
-shazi
------------
please ask your newsgroup provider to add
alt.philosophy.confucianism! thanks.
|
|
|
| Re: My Confucianism [message #209389 ] |
Mi, 24 Mai 2006 08:23 |
|
"shazi" <shazi.daoren [at] gmail.com> wrote in message
news:goa772ddtr3bvirhdk2rl1l84mq02fl6tm [at] 4ax.com...
> alex_kew [at] yahoo.com wrote:
>
>>Whatever your comment, you do harm to yourself. Your Spiritual Soul is
>>God. It punishes you not me. Can you run away from your Spiritual Soul ?
>
> alex, help me with something.
>
> you post an old message entitled 'my confucianism',
> yet you talk of god and spiritual souls. was it not
> said of confucius that he did not discuss these things?
>
> i don't have any issue with your beliefs. they're not
> mine, but i respect you having them. but to call them
> 'confucianism' is a bit of a stretch, don't you think?
What do you expect from a half-baked egotistical twit who is prone to
delusions of grandeur in the realms of religion and spirituality?
|
|
|
| Re: My Confucianism [message #209644 ] |
Do, 25 Mai 2006 22:51 |
|
"The Cynic" <kosongman [at] nowhere.com> wrote:
>What do you expect from a half-baked egotistical twit who is prone to
>delusions of grandeur in the realms of religion and spirituality?
indeed.
usenet can bring out the strangest types.
|
|
|
| Re: My Confucianism [message #209962 ] |
Mo, 29 Mai 2006 04:38 |
|
http://www.geocities.com/alex_kew/chinese/daxue.html .
Comments On Confucianism
24th September 1999
I have already mentioned Confucianism in my other articles like
Meditation, Meditation for Everyone, Election 97, To Achieve World
Peace? etc.
The Great Learning
The Way of learning to be great consists in shining with the
illustrious power of moral personality, in making a new people, in
abiding in the highest goodness. To know one's abiding place leads to
fixity of purpose, fixity of purpose to calmness of mind, calmness of
mind to serenity of life, serenity of life to careful consideration of
means, careful consideration of means to the achievement of the end.
(There is no details of how to achieve this end. My answer to this is
meditation. Only this can calm the mind.)
Things have their roots and branches, human affairs their endings
as well as beginnings. So to know what comes first and what comes
afterwards leads one near to the Way. The men of old who wished to
shine with the illustrious power of personality throughout the Great
Society, first had to govern their own states efficiently. Wishing to
do this, they first had to make an ordered harmony in their own
families. Wishing to do this, they first had to cultivate their
individual selves. Wishing to do this, they first had to put their
minds right. Wishing to do this, they first had to make their purposes
genuine. Wishing to do this, they first had to extend their knowledge
to the utmost. Such extension of knowledge consists in appreciating the
nature of things.
For with the appreciation of the nature of things knowledge reaches
its height. With the completion of knowledge, purposes become genuine.
With purposes genuine, the mind becomes right. With the mind right, the
individual self comes into flower. With the self in flower, the family
becomes an ordered harmony. With the family harmony ordered, the State
is efficiently governed. With State efficiently governed, the Great
Society is at peace. (The repetition of events show the importance of
the words. From the last four sentences, I draw three figures of body,
one for self, one for family and one for country.)
So cultivating self consists in purifying the mind. When the mind
is pure, our speech will be good, so will be our body healthy.
Harmonize the family is by means of the perfection of the father. The
father when perfect, the wife will be subservient and the sons (no son
means no perfection) obedient. The country can be perfectly governed
only when the king or president is perfectly pure. So the government is
efficient and the citizens loyal. When this happens, the Great Harmony
is in place throughout the whole world.
The men of old is referring to the new Sage, who will act (not
talk) till perfection.
Thus from the Son of Heaven down to the common people there is
unity in this; that for everybody the bringing of the individual self
to flower is to be taken as the root. (Since that is so), for the root
to be out of order and the branches to be in order is an impossibility.
For a man to despise what he should respect and then be respected for
having what he despises, is contrary to human experience. This is to be
described as knowing the root. (Cultivating self is the root of all
good deeds. Start with mind purification first.)
As for what is described as knowing the root, this means the height
of knowledge. For in the Book of Songs are the words:
See there, the Ch'i river with its winding course.
Its bamboos all lush and green !
Even so our accomplished prince !
The bone is carved and the ivory polished;
The jade is cut and granite ground smooth.
So he, like the music of strings yet with a martial air,
Stern yet debonair,
So accomplished a prince,
Ever to be held in memory.
That 'carving and polishing' means learning. That 'cutting and
grinding' means the cultivation of the self. 'Like the music of
strings', so he trembles within himself. 'Stern yet debonair', so he is
the very pattern of majesty. 'Ever to be held in memory', so abounding
power of personality and the height of goodness are what the common
people can never forget.
As the Book of Songs has it: 'How the kings of old are borne in
mind'. The true man deems worthy those whom they deemed worthy; the
common people take pleasure in the pleasures and gain profit from the
profits which they made. Thus it is that although he is gone from the
world he is not forgotten. (The human quality development from
meditation can be known to the meditator only. The vibration and smell
are a part of it. The outer appearance depends on the food taken, but
the final stage could be very striking to everyone when agitated. The
kings of old are appreciated for their good deeds but not for their bad
deeds. Most people think Solomon was wise, but to me he was not wise
but intelligent. A wise man will not have 300 wives.)
In the K'ang Kao it is said: 'He has the gifts of illustrious power
of personality. In the T'ai Chia it is said: 'He guards this
illustrious charge from Heaven.' In the Ti Tien it is said: 'He has the
gifts for shedding luster on his outstanding power of personality.'
These three are cases of the self giving luster. (The sentences talk
about the new Sage.)
On King T'ang's bath-tub there was an inscription: 'If on one day
there may be a renovation, then every day there may be, indeed, daily
there must be.' So in the K'ang Kao it is said: 'Making a new people'
and in the Book of songs is the saying: 'The fief which Chou held was
an ancient one, but the charge from Heaven was new.' The true man,
therefore, in everything uses his supreme endeavors. (Renovation and
making a new person are referring to meditation on self cultivation.
You meditate and become a new person. After reading a scripture, you
meditate for a month and then read the scripture again, you will find
the scripture is becoming clearer to understand.)
In the Book of Songs it is said: 'The royal demesne of a thousand
li is where the people are really at rest.' In the Book of Songs it is
said: 'Ming-mang goes the oriole's song, as it rests on a corner of a
mound'; and the Master said: 'As to resting, the bird knows where it
can rest--is it right for a man to be less than a bird?' (Demesne could
be printed wrongly in the English book. As for the bird, it reminds us
of our eye-brows. In the New Testament, 'when you see vultures you know
there is corpse below'.)
In the Book of Songs it is said:
Hail to King Wen
And the glorious homage he paid to abiding !
As a monarch he abode in human-heartedness.
As a minister he abode in reverence,
As a son he abode in filial piety,
As a father he abode in kindness,
With his fellow countrymen he abode in good faith.
The Master said: 'As an arbitrator in men's quarrels I am no better
than other men. Inevitably so! If only there could be no cases for
arbitration.' Then inhuman men would be barred from acting out their
(inhuman) contentions, and people's private-mindedness would be greatly
checked.
All this means knowing the root. (No comment. I don't like to
praise King Wen or King Solomon. The bad of King Wen is mentioned in
the Chuang Tzu (book).)
What is described as 'making one's purposes genuine' is as follows.
Beware of self-deception. It is to be compared to hating a bad smell
and loving a lovely sight; this is what is called self-fulfillment.
Thus it is that the true man is sure to be on guard when he is alone.
The man who is not true in his privacy, has the habit of setting no
limit to the badness of his actions. Then when he comes into the
presence of a true man he is abashed. He conceals his bad qualities and
displays his good. But he gains nothing by doing so, for (under these
conditions) a man sees himself as if he saw his own liver and reins.
This means that what is really within will take on form without. That
is why the true man is sure to be on guard when he is alone. As Master
Tseng said: 'How awe-inspiring must be what many eyes gaze at and many
hands point to!' As riches adorn a house, so moral power adorns a man.
The mind is enlarged, the limbs are at ease. This is why a true man is
sure to make his purpose genuine. (The mind is enlarged or pure, the
body will be natural and healthy. When alone don't let the mind
wanders.)
As for the meaning of 'the cultivation of the self consists in the
rectification of the mind,' if the self is angry about anything, or
frightened, or delighted over anything, or unhappily perturbed about
anything, in each case it follows that it cannot get itself right. When
the mind is away, we gaze at things and do not see them, sounds come to
our ears and we do not hear them, we eat and do not discern the
flavors. This is what is meant by 'the cultivation of the self consists
in the rectification of the mind.' (Self cultivation is to purify the
mind. Books on Confucianism talk so much on the theory but none
mentions how to purify the mind. This is the failure of Confucianism.
We have to learn from Taoism, Buddhism, Hinduism etc about the self
cultivation.)
As for the meaning of 'the bringing of the members of the family
into an ordered harmony consists in cultivating the self,' men are
prejudiced about those whom they love, prejudiced about those whom they
hate, prejudiced about those whom they revere, prejudiced about those
whom they pity, prejudiced about those whom they despise. There are
very few people in the world who are awake to the evil in the object of
their dislike. Hence, as the proverb puts it: 'Men are not aware of the
evil of their sons or of the fertility of their field.' This means that
there can be no bringing of the members of the family into an ordered
harmony unless there is cultivation of the self. [When you purify your
mind, your mind will know what is right or wrong (intuition
development). Therefore when applied to the family, you will be
impartial. If your son commits mistake, you will punish him.]
As for the meaning of 'the efficient ruling of a State of necessity
consists in bringing its families into an ordered harmony,' it is not
the case that a man can fail in instilling good principles into his own
family and, at the same time, succeed in instilling those principles
into men outside it. Thus it is that a true man without going outside
his family brings good principles into being throughout the country.
Filial piety is the means by which the prince is served. Deference to
an elder brother is the means by which the elder generation is served.
The exercise of parental kindness is the means by which a whole
population is influenced. In the K'ang Kao it is said: 'Act as if you
were watching over an infant.' If your mind is truly set on your
action, although you may miss your mark, you will not go far astray. A
young woman has never had to learn to suckle an infant before she gets
married. (A perfect man can influence the whole country. Only when he
is king or president, then he can bring world peace.)
If one family be human-hearted, human-heartedness will grow in the
whole country. If the members of one family give way to each other, the
spirit of giving way will grow in the whole country. If one man be
incontinently wicked, he will cause anarchy in the whole country. The
mechanism of the situation is like that. This means that one remark may
throw public business into disorder, or one man may consolidate a
country. (If PAP leaders are not graceful, how can you expect
Singaporeans to be graceful?)
It was through being human-hearted that Yao and Shun were the
leaders in the Great Society. The people followed their example. It was
through being oppressors that Chieh and Chow were the leaders in the
Great Society: the people obeyed them. But since the actions they
commanded were contrary to what they liked to do themselves, there was
no obedience. Thus it is that what the true man has in himself, that he
can require from others: what he has not in himself, that he cannot
require from others: there never has been a man who had no store of
reciprocity in himself and yet was able to communicate it to other men.
Hence the ruling of a State consists in ordered harmony in the family.
[All these theory is nothing when the perfect man is pure and appointed
king or president. If Yao and Shun are great we need not have to study
scriptures. Confucius liked to praise Yao, Shun, King Wen, Tang etc. If
you read Chuang Tzu (book) about them, you will find they were common
leaders. During their reign they were great. But what have the Chinese
throughout these 2500 years and over learn from them, nothing! If the
Chinese have learn something, China will not be ruled by the Mongolians
and the Manchus; and bullied by the Japanese and the West.]
In the Book of Songs is the saying:
How charming the peach tree,
Its leaves thickly massed !
The bride is coming to her home;
The bride will rightly order her household.
True! Order your household and then you can teach good principles
to influence the nation. In the Book of Songs is the saying: 'With
elder brother's duty done, with younger brother's duty done.' True.
Fulfill your duties as elder and younger brother, and then you can
teach good principles to the nation. In the Book of Songs is the
saying: 'His ways are faultless. He puts the four fiefs to rights.'
True! The ruler as a father, as a son, as a younger brother, as an
elder brother, first rises to the level of being a model, then the
people come to be modeled on him. This is the meaning of 'the ruling of
a state consists in ordered harmony in the family.' (If quotations from
old books are simple in their meaning, why Confucius was unable to act
himself? He talked so much but no action. Is he truly wise? If old
books can be fully understood, there is no need for this 'Great
Learning'. The important point in this paragraph is the ruler must be
perfect and pure in mind.)
As to the meaning of 'the attainment of peace in the Great Society
consists in the efficient government of the States,' if those in high
places treat old age as old age should be treated, the people develop
the filial spirit. If those in high places treat their seniors as
seniors should be treated, the people develop the younger-brotherly
spirit. If they have pity on orphans, the people will not go counter to
them. Thus there is for the true man the Way of the Measuring Square.
What a man dislikes in those above him, he must not bring to bear on
those beneath him. What he dislikes in those beneath him, he must not
bring to the service of those above him. What he dislikes in his
forbears, he must not do in advance for his descendants. What he would
dislike in his descendants, he must not do as following his forbears.
The treatment which he dislikes from the left, he must not give to the
right. This is what is meant by the Way of the Measuring Square. (When
a ruler is perfect do you think he needs all this lectures?)
In the Book of Songs is the saying: 'Blessings on our true man,
father and mother to his people.' To like what the people like and to
hate what the people hate, this is the meaning of being father and
mother. As in the Book of Songs:
'That South Mountain with its beetling crags!
The height of it before our eyes!
So the Grand Master,
In his overwhelming might!
Not one can take his eyes from him.'
True! The man with a country in his charge cannot afford not to be
cautious. If he leaves that true path, he becomes the world's criminal.
Again, as the Book of Songs says:
'Before they lost their people's (hearts),
The Yin kings stood at God's right hand.
The Yin kings stand before our eyes (as proof):
God's high commission is hard to keep.'
It is that: win the people, and the country is won: lose the
people, and the country is lost. This is why the true man is first
concerned with the power of moral personality. Possessing the power in
himself, he possesses men. Possessing men, he possesses the soil.
Possessing the soil, he possesses wealth. Possessing wealth, he
possesses the means of governing. [The nose (mountain) is before
(below) our eyes. Yin kings stood at God's right hand can be compared
to Jesus Christ in glory at the right hand side of God. Yin kings
before us means the mark on the forehead. The Chinese word for 'right'
can represent our face, showing the mouth clearly.]
This moral power is the root: wealth is but a branch. If the root
be discounted and the branch be prized, there will be quarreling, and
the people will be incited to steal. This is why the people will
disperse if the wealth be amassed in the ruler's hands, and why the
people will mass round the ruler if the wealth be dispensed among them.
And if the ruler's words go forth in injustice it is the reason why
injustice will come home to roost. If injustice enters with the produce
of the country, injustice will take that produce away. It is said in
the K'ang Kao: 'The charge from Heaven itself is not unchangeable.'
This means that goodness brings it to a man, and evil takes it away
from him. (If the Son of Heaven is pure in morality, there is no need
for this lecture.)
It is said in the Book of Ch'u: 'The State of Ch'u has nothing it
considers precious except its good men. Them, it holds precious.' Uncle
Fan said: 'As exiles there is nothing we count precious, only to be
human-hearted to our kin.' In the Ch'in Shih it is said: 'If I have but
one minister, a man with no guile in him, having no special skill, but
open-hearted and showing this in his demeanor, welcoming another man's
skill as if it were his own, in his heart no less than in his speech
hailing genius in other men, and thus able to make way for them so that
they can protect my descendants and my people-- if I have this, how
great is the gain. If, however, my minister be jealous of another's
skill and go on to hate him: if he thwarts the man of genius and blocks
his way to advancement so that he is unable to guard my descendants and
my people, how great is the peril.' The human-hearted man, he alone can
send such a man packing, driving him out among the barbarian tribes,
refusing to have him living alongside in the Middle Kingdom. This is
the meaning of 'only the human-hearted man can love men, only he can
hate men.' You may discover a man of worth and be unable to employ him,
that is fate. But to discover a bad man and be unable to remove and
banish him; that is your own fault. For to love what men hate and to
hate what men love, this is an outrage on human nature, and disaster
inevitably falls on such an individual. Thus it is that the true man
has a supremely right Way. With devotion and good faith he is sure to
succeed in it. With arrogance and dissipation, he is sure to fail. (The
theory here is second class. Reason as above, if the Son of Heaven is
pure, there is nothing to preach.)
For the creation of wealth there is a supremely right Way. If those
who create the wealth be many, those who consume it few, and if the
accumulating departments be zealous, the spending departments
economical, then there will be a permanent sufficiency of wealth.
For the human-hearted man wealth is the means by which the
individual self is expanded. For the non human-hearted man the
individual is a tool for the expansion of wealth. There never has been
a case in which those in high places were devoted to human-heartedness
and those beneath them were not devoted to justice. There never has
been a case in which there was devotion to justice and state affairs
failed of completion. There never has been a case in which there was
opposition to the wealth being in the Government's storehouses.
Meng Hsien Tzu said: 'If you have the status of keeping a horse and
carriage, you do not keep a check on fowls and pigs. The great family
with its stores of ice does not tend sheep and cattle.' So also the
great house of a hundred chariots does not keep a special officer for
collecting taxes. With such an officer, in what way is it better than
employing a robbing expert? This means that on the national scale it is
not gain that is gain, but justice. The man at the head of a country's
administration who is only concerned with wealth and expenditure is
himself a base fellow. He may think he is doing good, but his ways of
getting things done are those of a base fellow. (An example is Lee Kuan
Yew. He is so worried about Singapore's reserve that he sits as
chairman of Singapore GIC and introduced the elected president law.)
Calamity from Heaven and injury from men both ensure, and although
there may be good men in the country, they can do nothing to stop this.
This means that on the national scale gain is not gain: justice is
gain.
[(3rd July 2001) - The Chinese word for justice is 'yi',
righteousness. This is what I stress. I do not go for democracy and
human rights because scriptures do not mention them. The West does not
understand the true meaning of righteousness, but rely on stories in
the Bible. The Bible talks about rape, sexual intercourse, cheating,
murders etc etc. How are people going to be holy when they are occupied
by all these adventurous stories? The West did not ponder when they
occupied other people's land and properties. They did not ponder when
they made other races slaves. So they are not enlightened races, more
like barbarians.]
When the Son of heaven is pure, he has no worry of anything.
Justice and righteousness are what we should know. If you study my
drawing above, you can grasp the meaning of 'The Great Learning'. There
is no need for lectures.
This book is also indicating to you a man will cultivate self,
harmonize the family, purify the country and bring peace to the whole
world. This truly is the Sage-King, not old kings mentioned by
Confucius.
Therefore for me to achieve this Sage-king stage, I have to wait
for my uncle-father to die first. My cultivation is bringing his moral
value higher but not to perfection. Other things are like other
people's contempt of me (mentioned in The Diamond Sutra) and my
explanation of scriptures to the whole world (mentioned in Chuang Tzu).
I am in the son's stage, so I have opposition from above and below.
The day will come for my glory. That is why I ask all those who said
bad things against me to say sorry. When I am in glory you have no
chance to say sorry.
11th January 2006:- English version is short of certain paragraphs.
Continue in Mean-In-Action
Home My Articles
Edited on 11th January 2006
|
|
|
| Re: My Confucianism [message #209973 ] |
Mo, 29 Mai 2006 06:52 |
|
yawn....zzz
<alex_kew [at] yahoo.com> wrote in message
news:1148870308.904600.266410 [at] 38g2000cwa.googlegroups.com...
> http://www.geocities.com/alex_kew/chinese/daxue.html .
>
> Comments On Confucianism
>
> 24th September 1999
>
> I have already mentioned Confucianism in my other articles like
> Meditation, Meditation for Everyone, Election 97, To Achieve World
> Peace? etc.
>
> The Great Learning
>
> The Way of learning to be great consists in shining with the
> illustrious power of moral personality, in making a new people, in
> abiding in the highest goodness. To know one's abiding place leads to
> fixity of purpose, fixity of purpose to calmness of mind, calmness of
> mind to serenity of life, serenity of life to careful consideration of
> means, careful consideration of means to the achievement of the end.
> (There is no details of how to achieve this end. My answer to this is
> meditation. Only this can calm the mind.)
>
> Things have their roots and branches, human affairs their endings
> as well as beginnings. So to know what comes first and what comes
> afterwards leads one near to the Way. The men of old who wished to
> shine with the illustrious power of personality throughout the Great
> Society, first had to govern their own states efficiently. Wishing to
> do this, they first had to make an ordered harmony in their own
> families. Wishing to do this, they first had to cultivate their
> individual selves. Wishing to do this, they first had to put their
> minds right. Wishing to do this, they first had to make their purposes
> genuine. Wishing to do this, they first had to extend their knowledge
> to the utmost. Such extension of knowledge consists in appreciating the
> nature of things.
>
> For with the appreciation of the nature of things knowledge reaches
> its height. With the completion of knowledge, purposes become genuine.
> With purposes genuine, the mind becomes right. With the mind right, the
> individual self comes into flower. With the self in flower, the family
> becomes an ordered harmony. With the family harmony ordered, the State
> is efficiently governed. With State efficiently governed, the Great
> Society is at peace. (The repetition of events show the importance of
> the words. From the last four sentences, I draw three figures of body,
> one for self, one for family and one for country.)
>
> So cultivating self consists in purifying the mind. When the mind
> is pure, our speech will be good, so will be our body healthy.
> Harmonize the family is by means of the perfection of the father. The
> father when perfect, the wife will be subservient and the sons (no son
> means no perfection) obedient. The country can be perfectly governed
> only when the king or president is perfectly pure. So the government is
> efficient and the citizens loyal. When this happens, the Great Harmony
> is in place throughout the whole world.
>
> The men of old is referring to the new Sage, who will act (not
> talk) till perfection.
>
> Thus from the Son of Heaven down to the common people there is
> unity in this; that for everybody the bringing of the individual self
> to flower is to be taken as the root. (Since that is so), for the root
> to be out of order and the branches to be in order is an impossibility.
> For a man to despise what he should respect and then be respected for
> having what he despises, is contrary to human experience. This is to be
> described as knowing the root. (Cultivating self is the root of all
> good deeds. Start with mind purification first.)
>
> As for what is described as knowing the root, this means the height
> of knowledge. For in the Book of Songs are the words:
>
> See there, the Ch'i river with its winding course.
> Its bamboos all lush and green !
> Even so our accomplished prince !
> The bone is carved and the ivory polished;
> The jade is cut and granite ground smooth.
> So he, like the music of strings yet with a martial air,
> Stern yet debonair,
> So accomplished a prince,
> Ever to be held in memory.
>
> That 'carving and polishing' means learning. That 'cutting and
> grinding' means the cultivation of the self. 'Like the music of
> strings', so he trembles within himself. 'Stern yet debonair', so he is
> the very pattern of majesty. 'Ever to be held in memory', so abounding
> power of personality and the height of goodness are what the common
> people can never forget.
>
> As the Book of Songs has it: 'How the kings of old are borne in
> mind'. The true man deems worthy those whom they deemed worthy; the
> common people take pleasure in the pleasures and gain profit from the
> profits which they made. Thus it is that although he is gone from the
> world he is not forgotten. (The human quality development from
> meditation can be known to the meditator only. The vibration and smell
> are a part of it. The outer appearance depends on the food taken, but
> the final stage could be very striking to everyone when agitated. The
> kings of old are appreciated for their good deeds but not for their bad
> deeds. Most people think Solomon was wise, but to me he was not wise
> but intelligent. A wise man will not have 300 wives.)
>
> In the K'ang Kao it is said: 'He has the gifts of illustrious power
> of personality. In the T'ai Chia it is said: 'He guards this
> illustrious charge from Heaven.' In the Ti Tien it is said: 'He has the
> gifts for shedding luster on his outstanding power of personality.'
> These three are cases of the self giving luster. (The sentences talk
> about the new Sage.)
>
> On King T'ang's bath-tub there was an inscription: 'If on one day
> there may be a renovation, then every day there may be, indeed, daily
> there must be.' So in the K'ang Kao it is said: 'Making a new people'
> and in the Book of songs is the saying: 'The fief which Chou held was
> an ancient one, but the charge from Heaven was new.' The true man,
> therefore, in everything uses his supreme endeavors. (Renovation and
> making a new person are referring to meditation on self cultivation.
> You meditate and become a new person. After reading a scripture, you
> meditate for a month and then read the scripture again, you will find
> the scripture is becoming clearer to understand.)
>
> In the Book of Songs it is said: 'The royal demesne of a thousand
> li is where the people are really at rest.' In the Book of Songs it is
> said: 'Ming-mang goes the oriole's song, as it rests on a corner of a
> mound'; and the Master said: 'As to resting, the bird knows where it
> can rest--is it right for a man to be less than a bird?' (Demesne could
> be printed wrongly in the English book. As for the bird, it reminds us
> of our eye-brows. In the New Testament, 'when you see vultures you know
> there is corpse below'.)
>
> In the Book of Songs it is said:
>
> Hail to King Wen
> And the glorious homage he paid to abiding !
> As a monarch he abode in human-heartedness.
> As a minister he abode in reverence,
> As a son he abode in filial piety,
> As a father he abode in kindness,
> With his fellow countrymen he abode in good faith.
>
> The Master said: 'As an arbitrator in men's quarrels I am no better
> than other men. Inevitably so! If only there could be no cases for
> arbitration.' Then inhuman men would be barred from acting out their
> (inhuman) contentions, and people's private-mindedness would be greatly
> checked.
>
> All this means knowing the root. (No comment. I don't like to
> praise King Wen or King Solomon. The bad of King Wen is mentioned in
> the Chuang Tzu (book).)
>
> What is described as 'making one's purposes genuine' is as follows.
> Beware of self-deception. It is to be compared to hating a bad smell
> and loving a lovely sight; this is what is called self-fulfillment.
> Thus it is that the true man is sure to be on guard when he is alone.
> The man who is not true in his privacy, has the habit of setting no
> limit to the badness of his actions. Then when he comes into the
> presence of a true man he is abashed. He conceals his bad qualities and
> displays his good. But he gains nothing by doing so, for (under these
> conditions) a man sees himself as if he saw his own liver and reins.
> This means that what is really within will take on form without. That
> is why the true man is sure to be on guard when he is alone. As Master
> Tseng said: 'How awe-inspiring must be what many eyes gaze at and many
> hands point to!' As riches adorn a house, so moral power adorns a man.
> The mind is enlarged, the limbs are at ease. This is why a true man is
> sure to make his purpose genuine. (The mind is enlarged or pure, the
> body will be natural and healthy. When alone don't let the mind
> wanders.)
>
> As for the meaning of 'the cultivation of the self consists in the
> rectification of the mind,' if the self is angry about anything, or
> frightened, or delighted over anything, or unhappily perturbed about
> anything, in each case it follows that it cannot get itself right. When
> the mind is away, we gaze at things and do not see them, sounds come to
> our ears and we do not hear them, we eat and do not discern the
> flavors. This is what is meant by 'the cultivation of the self consists
> in the rectification of the mind.' (Self cultivation is to purify the
> mind. Books on Confucianism talk so much on the theory but none
> mentions how to purify the mind. This is the failure of Confucianism.
> We have to learn from Taoism, Buddhism, Hinduism etc about the self
> cultivation.)
>
> As for the meaning of 'the bringing of the members of the family
> into an ordered harmony consists in cultivating the self,' men are
> prejudiced about those whom they love, prejudiced about those whom they
> hate, prejudiced about those whom they revere, prejudiced about those
> whom they pity, prejudiced about those whom they despise. There are
> very few people in the world who are awake to the evil in the object of
> their dislike. Hence, as the proverb puts it: 'Men are not aware of the
> evil of their sons or of the fertility of their field.' This means that
> there can be no bringing of the members of the family into an ordered
> harmony unless there is cultivation of the self. [When you purify your
> mind, your mind will know what is right or wrong (intuition
> development). Therefore when applied to the family, you will be
> impartial. If your son commits mistake, you will punish him.]
>
> As for the meaning of 'the efficient ruling of a State of necessity
> consists in bringing its families into an ordered harmony,' it is not
> the case that a man can fail in instilling good principles into his own
> family and, at the same time, succeed in instilling those principles
> into men outside it. Thus it is that a true man without going outside
> his family brings good principles into being throughout the country.
> Filial piety is the means by which the prince is served. Deference to
> an elder brother is the means by which the elder generation is served.
> The exercise of parental kindness is the means by which a whole
> population is influenced. In the K'ang Kao it is said: 'Act as if you
> were watching over an infant.' If your mind is truly set on your
> action, although you may miss your mark, you will not go far astray. A
> young woman has never had to learn to suckle an infant before she gets
> married. (A perfect man can influence the whole country. Only when he
> is king or president, then he can bring world peace.)
>
> If one family be human-hearted, human-heartedness will grow in the
> whole country. If the members of one family give way to each other, the
> spirit of giving way will grow in the whole country. If one man be
> incontinently wicked, he will cause anarchy in the whole country. The
> mechanism of the situation is like that. This means that one remark may
> throw public business into disorder, or one man may consolidate a
> country. (If PAP leaders are not graceful, how can you expect
> Singaporeans to be graceful?)
>
> It was through being human-hearted that Yao and Shun were the
> leaders in the Great Society. The people followed their example. It was
> through being oppressors that Chieh and Chow were the leaders in the
> Great Society: the people obeyed them. But since the actions they
> commanded were contrary to what they liked to do themselves, there was
> no obedience. Thus it is that what the true man has in himself, that he
> can require from others: what he has not in himself, that he cannot
> require from others: there never has been a man who had no store of
> reciprocity in himself and yet was able to communicate it to other men.
> Hence the ruling of a State consists in ordered harmony in the family.
> [All these theory is nothing when the perfect man is pure and appointed
> king or president. If Yao and Shun are great we need not have to study
> scriptures. Confucius liked to praise Yao, Shun, King Wen, Tang etc. If
> you read Chuang Tzu (book) about them, you will find they were common
> leaders. During their reign they were great. But what have the Chinese
> throughout these 2500 years and over learn from them, nothing! If the
> Chinese have learn something, China will not be ruled by the Mongolians
> and the Manchus; and bullied by the Japanese and the West.]
>
> In the Book of Songs is the saying:
>
> How charming the peach tree,
> Its leaves thickly massed !
> The bride is coming to her home;
> The bride will rightly order her household.
>
> True! Order your household and then you can teach good principles
> to influence the nation. In the Book of Songs is the saying: 'With
> elder brother's duty done, with younger brother's duty done.' True.
> Fulfill your duties as elder and younger brother, and then you can
> teach good principles to the nation. In the Book of Songs is the
> saying: 'His ways are faultless. He puts the four fiefs to rights.'
> True! The ruler as a father, as a son, as a younger brother, as an
> elder brother, first rises to the level of being a model, then the
> people come to be modeled on him. This is the meaning of 'the ruling of
> a state consists in ordered harmony in the family.' (If quotations from
> old books are simple in their meaning, why Confucius was unable to act
> himself? He talked so much but no action. Is he truly wise? If old
> books can be fully understood, there is no need for this 'Great
> Learning'. The important point in this paragraph is the ruler must be
> perfect and pure in mind.)
>
> As to the meaning of 'the attainment of peace in the Great Society
> consists in the efficient government of the States,' if those in high
> places treat old age as old age should be treated, the people develop
> the filial spirit. If those in high places treat their seniors as
> seniors should be treated, the people develop the younger-brotherly
> spirit. If they have pity on orphans, the people will not go counter to
> them. Thus there is for the true man the Way of the Measuring Square.
> What a man dislikes in those above him, he must not bring to bear on
> those beneath him. What he dislikes in those beneath him, he must not
> bring to the service of those above him. What he dislikes in his
> forbears, he must not do in advance for his descendants. What he would
> dislike in his descendants, he must not do as following his forbears.
> The treatment which he dislikes from the left, he must not give to the
> right. This is what is meant by the Way of the Measuring Square. (When
> a ruler is perfect do you think he needs all this lectures?)
>
> In the Book of Songs is the saying: 'Blessings on our true man,
> father and mother to his people.' To like what the people like and to
> hate what the people hate, this is the meaning of being father and
> mother. As in the Book of Songs:
>
> 'That South Mountain with its beetling crags!
> The height of it before our eyes!
> So the Grand Master,
> In his overwhelming might!
> Not one can take his eyes from him.'
>
> True! The man with a country in his charge cannot afford not to be
> cautious. If he leaves that true path, he becomes the world's criminal.
> Again, as the Book of Songs says:
>
> 'Before they lost their people's (hearts),
> The Yin kings stood at God's right hand.
> The Yin kings stand before our eyes (as proof):
> God's high commission is hard to keep.'
>
> It is that: win the people, and the country is won: lose the
> people, and the country is lost. This is why the true man is first
> concerned with the power of moral personality. Possessing the power in
> himself, he possesses men. Possessing men, he possesses the soil.
> Possessing the soil, he possesses wealth. Possessing wealth, he
> possesses the means of governing. [The nose (mountain) is before
> (below) our eyes. Yin kings stood at God's right hand can be compared
> to Jesus Christ in glory at the right hand side of God. Yin kings
> before us means the mark on the forehead. The Chinese word for 'right'
> can represent our face, showing the mouth clearly.]
>
> This moral power is the root: wealth is but a branch. If the root
> be discounted and the branch be prized, there will be quarreling, and
> the people will be incited to steal. This is why the people will
> disperse if the wealth be amassed in the ruler's hands, and why the
> people will mass round the ruler if the wealth be dispensed among them.
> And if the ruler's words go forth in injustice it is the reason why
> injustice will come home to roost. If injustice enters with the produce
> of the country, injustice will take that produce away. It is said in
> the K'ang Kao: 'The charge from Heaven itself is not unchangeable.'
> This means that goodness brings it to a man, and evil takes it away
> from him. (If the Son of Heaven is pure in morality, there is no need
> for this lecture.)
>
> It is said in the Book of Ch'u: 'The State of Ch'u has nothing it
> considers precious except its good men. Them, it holds precious.' Uncle
> Fan said: 'As exiles there is nothing we count precious, only to be
> human-hearted to our kin.' In the Ch'in Shih it is said: 'If I have but
> one minister, a man with no guile in him, having no special skill, but
> open-hearted and showing this in his demeanor, welcoming another man's
> skill as if it were his own, in his heart no less than in his speech
> hailing genius in other men, and thus able to make way for them so that
> they can protect my descendants and my people-- if I have this, how
> great is the gain. If, however, my minister be jealous of another's
> skill and go on to hate him: if he thwarts the man of genius and blocks
> his way to advancement so that he is unable to guard my descendants and
> my people, how great is the peril.' The human-hearted man, he alone can
> send such a man packing, driving him out among the barbarian tribes,
> refusing to have him living alongside in the Middle Kingdom. This is
> the meaning of 'only the human-hearted man can love men, only he can
> hate men.' You may discover a man of worth and be unable to employ him,
> that is fate. But to discover a bad man and be unable to remove and
> banish him; that is your own fault. For to love what men hate and to
> hate what men love, this is an outrage on human nature, and disaster
> inevitably falls on such an individual. Thus it is that the true man
> has a supremely right Way. With devotion and good faith he is sure to
> succeed in it. With arrogance and dissipation, he is sure to fail. (The
> theory here is second class. Reason as above, if the Son of Heaven is
> pure, there is nothing to preach.)
>
> For the creation of wealth there is a supremely right Way. If those
> who create the wealth be many, those who consume it few, and if the
> accumulating departments be zealous, the spending departments
> economical, then there will be a permanent sufficiency of wealth.
>
> For the human-hearted man wealth is the means by which the
> individual self is expanded. For the non human-hearted man the
> individual is a tool for the expansion of wealth. There never has been
> a case in which those in high places were devoted to human-heartedness
> and those beneath them were not devoted to justice. There never has
> been a case in which there was devotion to justice and state affairs
> failed of completion. There never has been a case in which there was
> opposition to the wealth being in the Government's storehouses.
>
> Meng Hsien Tzu said: 'If you have the status of keeping a horse and
> carriage, you do not keep a check on fowls and pigs. The great family
> with its stores of ice does not tend sheep and cattle.' So also the
> great house of a hundred chariots does not keep a special officer for
> collecting taxes. With such an officer, in what way is it better than
> employing a robbing expert? This means that on the national scale it is
> not gain that is gain, but justice. The man at the head of a country's
> administration who is only concerned with wealth and expenditure is
> himself a base fellow. He may think he is doing good, but his ways of
> getting things done are those of a base fellow. (An example is Lee Kuan
> Yew. He is so worried about Singapore's reserve that he sits as
> chairman of Singapore GIC and introduced the elected president law.)
> Calamity from Heaven and injury from men both ensure, and although
> there may be good men in the country, they can do nothing to stop this.
> This means that on the national scale gain is not gain: justice is
> gain.
>
> [(3rd July 2001) - The Chinese word for justice is 'yi',
> righteousness. This is what I stress. I do not go for democracy and
> human rights because scriptures do not mention them. The West does not
> understand the true meaning of righteousness, but rely on stories in
> the Bible. The Bible talks about rape, sexual intercourse, cheating,
> murders etc etc. How are people going to be holy when they are occupied
> by all these adventurous stories? The West did not ponder when they
> occupied other people's land and properties. They did not ponder when
> they made other races slaves. So they are not enlightened races, more
> like barbarians.]
>
> When the Son of heaven is pure, he has no worry of anything.
> Justice and righteousness are what we should know. If you study my
> drawing above, you can grasp the meaning of 'The Great Learning'. There
> is no need for lectures.
>
> This book is also indicating to you a man will cultivate self,
> harmonize the family, purify the country and bring peace to the whole
> world. This truly is the Sage-King, not old kings mentioned by
> Confucius.
>
> Therefore for me to achieve this Sage-king stage, I have to wait
> for my uncle-father to die first. My cultivation is bringing his moral
> value higher but not to perfection. Other things are like other
> people's contempt of me (mentioned in The Diamond Sutra) and my
> explanation of scriptures to the whole world (mentioned in Chuang Tzu).
>
> I am in the son's stage, so I have opposition from above and below.
> The day will come for my glory. That is why I ask all those who said
> bad things against me to say sorry. When I am in glory you have no
> chance to say sorry.
>
> 11th January 2006:- English version is short of certain paragraphs.
>
> Continue in Mean-In-Action
>
> Home My Articles
>
> Edited on 11th January 2006
>
|
|
|
| Re: My Confucianism [message #212016 ] |
Mo, 05 Juni 2006 05:04 |
|
[The men of old who wished to
shine with the illustrious power of personality throughout the Great
Society, first had to govern their own states efficiently. Wishing to
do this, they first had to make an ordered harmony in their own
families. Wishing to do this, they first had to cultivate their
individual selves. Wishing to do this, they first had to put their
minds right. Wishing to do this, they first had to make their purposes
genuine. Wishing to do this, they first had to extend their knowledge
to the utmost. Such extension of knowledge consists in appreciating the
nature of things.
For with the appreciation of the nature of things knowledge reaches
its height. With the completion of knowledge, purposes become genuine.
With purposes genuine, the mind becomes right. With the mind right, the
individual self comes into flower. With the self in flower, the family
becomes an ordered harmony. With the family harmony ordered, the State
is efficiently governed. With State efficiently governed, the Great
Society is at peace. (The repetition of events show the importance of
the words. From the last four sentences, I draw three figures of body,
one for self, one for family and one for country.)
This means that on the national scale gain is not gain: justice is
gain.]
I stress on justice, in Chinese a lamb over me; I call this 'I am the
Lamb'. Simplified word has the Mark and the X.
Confucianists talk a lot but action not many. Most are bookworms and
they don't understand the repeated messages of Daxue. I drew
http://www.geocities.com/alex_kew/image1/confucianism.gif to explain.
The early quotation anout knowledge is study on scriptures and learning
from experience plus intuition.
See I use Daxue to scold Lee Kuan Yew at
http://www.geocities.com/alex_kew/chinese/daxue.html .
The Cynic wrote:
> yawn....zzz
>
> <alex_kew [at] yahoo.com> wrote in message
> news:1148870308.904600.266410 [at] 38g2000cwa.googlegroups.com...
> > http://www.geocities.com/alex_kew/chinese/daxue.html .
|
|
|
| Re: My Confucianism [message #215913 ] |
Mo, 12 Juni 2006 05:08 |
|
Nature:- sky- people -earth
human: head-tongue-body
meditation:-spirit-chi-sperm
self:- mind- mouth- body
family:-father-mother-children
country:-king-government-citizen
president
world-conquered or world peace
The above are examples of Laws of Trinity. Scriptures like to talk
about sky when in effect, they are talking about head. Example is the
mention of 7 heavens. The latter are the 7 holes on the head.
Mind, father and king/president are the head of the trinity. When they
are pure, the below 2 will be pure. If they are corrupted, below 2 will
be corrupted. This is the Confucianism I like to explain and expound.
Therefore I advocate an appointed president or king without political
power. Queen will badly affect the country. Example is Britain. Social
problems will be the worst in the world. It is only good that the
British queen has no political power. If she has like the president of
Philippines, the country will go into chaos.
>From meditation, you get sperm production. Therefore my meditation or
Taoist Yoga chapter 1 can cure inportence and make gay into real man.
Also chi is generated. If you place your hands on someone, the chi can
travel through the someone. Therefore this can cure sickness.
[This means that on the national scale gain is not gain: justice is
gain.]
Justice should be translated into righteousness.
alex_kew [at] yahoo.com wrote:
>
|
|
|
| Re: My Confucianism [message #215918 ] |
Mo, 12 Juni 2006 06:16 |
|
http://www.geocities.com/alex_kew/chinese/i_ching.html .
Comments On I-Ching
3rd October 1999
Of the sixty four hexagrams, the first hexagram, Ch'ien is the most
important. I will only talk about it. The others are more on
philosophical aspect in general. My understanding of I-Ching is when
our fertilized egg has reached sixty four cells, it has life. If we
dissect the cells, the whole will die. When they reach thirty two
cells, we can separate them into thirty two individual cells, each can
multiply and grow into a baby. In the animal world, the maximum is
thirty two cells when they have life. Also it takes six days to
multiply from a fertilized egg into sixty-four cells (God created the
earth in six days).
The original sixty four hexagrams have no words. The old sages
transmitted to their disciples personally. Later people like King Wen,
Confucius etc wrote down their comments about the hexagrams.
Ch'ien -- The Creative
The Creative is strong.
The Judgment:
The Creative works sublime success,
Furthering through perseverance.
Commentary:
Great indeed is the sublimity of the Creative, to which all beings owe
their beginning and which permeates all heaven.
The clouds pass and the rain does its work, and all individual beings
flow into their forms. Because the holy man is clear as to the end and
the beginning, as to the way in which each of the six stages completes
itself in its own time, he mounts on them toward heaven as though on
six dragons.
The way of the Creative works through change and transformation, so
that each thing receives its true nature and destiny and comes into
permanent accord with the Great Harmony: this is what furthers and what
perseveres.
He towers high above the multitude of beings, and all lands are united
in peace.
The Image:
The movement of heaven is full of power.
Thus the superior man makes himself strong and untiring.
The Lines:
Nine at the beginning:
a) Hidden dragon. Do not act.
b) "Hidden dragon. Do not act." For the light-giving force is still
below.
Nine in the second place:
a) Dragon appearing in the field. It furthers one to see the great man.
b) "Dragon appearing in the field." Already the influence of character
reaches far.
Nine in the third place:
a) All day long the superior man is creatively active. At nightfall his
mind is still beset with cares. Danger. No blame.
b) "All day long the superior man is creatively active." One goes to
and fro on the right path.
Nine in the fourth place:
a) Waving flight over the depths. No blame.
b) "Waving flight over the depths." Advance is not a mistake.
Nine in the fifth place:
a) Flying dragon in the heavens. It furthers one to see the great man.
b) "Flying dragon in the heavens." This shows the great man at work.
Nine at the top:
a) Arrogant dragon will have cause to repent.
b) "Arrogant dragon will have cause to repent." For what is at the full
cannot last.
When all the lines are nines:
a) There appears a flight of dragons without heads. Good fortune.
b) "All the lines are nines." It is the nature of heaven not to appear
as head.
On the Hexagram as a Whole
a) 1. Of all that is good, sublimity is supreme. Succeeding is the
coming together of all that is beautiful. Furtherance is the agreement
of all that is just. Perseverance is the foundation of all actions.
a) 2. Because the superior man embodies humaneness, he is able to
govern men. Because he brings about the harmonious working together of
all that is beautiful, he is able to unite them through the mores.
Because he furthers all beings, he is able to bring them into harmony
through justice. Because he is persevering and firm, he is able to
carry out all actions.
a) 3. The superior man acts in accordance with these four virtues.
Therefore it is said: The Creative is sublime, successful, furthering,
persevering.
b) 1. The sublimity of the Creative depends on the fact that it begins
everything and has success.
b) 2. Furtherance and perseverance: thus it brings about the nature and
way of all beings.
b) 3. The Creative, by positing the beginning, is able to further the
world with beauty. Its true greatness lies in the fact that nothing is
said about the means by which it furthers.
b) 4. How great indeed is the Creative! It is firm and strong, moderate
and correct, pure, unalloyed and spiritual.
b) 5. The six individual lines open up and unfold the thought, so that
the character of the whole is explained through its different sides.
b) 6. "In his own time he mounts toward heaven on six dragons. The
clouds pass and the rain falls." All this means peace coming to the
world.
On the Lines
On nine at the beginning:
a) Nine at the beginning means: "Hidden dragon. Do not act." What does
this signify? The Master said: 'This means a person who has the
character of a dragon but remains concealed. He does not change to suit
the outside world; he makes no name for himself. He withdraws from the
world, yet is not sad about it. If lucky, he carries out his
principles; if unlucky, he withdraws with them. Verily, he cannot be
uprooted; he is a hidden dragon.
b) "Hidden dragon. Do not act." The reason is that he is below.
c) "Hidden dragon. Do not act." The power of the light principle is
still covered up and concealed.
d) The superior man acts in accordance with the character that has
become perfected within him. This is a way of life that can submit to
scrutiny on any day.
Being hidden means that he is still in concealment and not given
recognition, that if he should act he would not as yet accomplish
anything. In this case the superior man does not act.
On nine in the second place:
a) Nine in the second place means: "Dragon appearing in the field. It
furthers one to see the great man." What does this signify?
The Master said: 'This means a man who has the character of a dragon
and is moderate and correct. Even in ordinary speech he is reliable.
Even in ordinary actions he is careful. He does away with what is false
and preserves his integrity. He improves his era and does not boast
about it. His character is influential and transform men.'
In the Book of Changes it is said: "Dragon appearing in the field. It
furthers one to see the great man." This refers to a man who has the
qualities of a ruler.
b) "Dragon appearing in the field." The reason is that he is not needed
as yet.
c) "Dragon appearing in the field." Through him the whole world attains
beauty and clarity.
d) The superior man learns in order to gather material; he questions in
order to sift it. Thus he becomes generous in nature and kindly in his
actions.
On nine in the third place:
a) Nine in the third place means: "All day long the superior man is
creatively active. At nightfall his mind is still beset with cares.
Danger. No blame. "What does this signify?
The Master said: 'The superior man improves his character and labors at
his task. It is through loyalty and faith that he fosters his
character. By working on his words, so that they rest firmly on truth,
he makes his work enduring. He knows how this is to be achieved and
achieves it; in this way he is able to plant the right seed. He knows
how it is to be brought to completion and so completes it; thereby he
is able to make it truly enduring. For this reason he is not proud in
his superior position nor disappointed in an inferior one. Thus he is
creatively active and, as circumstances demand, careful, so that even
in a dangerous situation he does not make a mistake.
b) "All day long he is creatively active." This is the way in which he
carries out his undertakings.
c) "All day long he is creatively active." He moves with the time.
d) The nine in the third place shows redoubled firmness and is moreover
not in a central place. On the one hand, it is not yet in the heavens
above; on the other hand, it is no longer in the field below. Therefore
one must be creatively active and, as circumstances demand, careful.
Then, despite the danger, no mistake is made.
On nine in the fourth place:
a) Nine in the fourth place means: "Wavering flight over the depths. No
blame." What does this signify?
The Master said: 'In ascent or descent there is no fixed rule, except
that one must do nothing evil. In advance or retreat no sustained
perseverance avails, except that one must not depart from one's nature.
The superior man fosters his character and labors at his task, in order
to do everything at the right time. Therefore he makes no mistake.'
b) "Wavering flight over the depths." He tests his powers.
c) "Wavering flight over the depths." Here the way of the Creative is
about to transform itself.
d) The nine in the fourth place is too rigid and not moderate. It is
not yet in the heaven above, neither is it any longer in the field
below nor in the middle regions of the human. Therefore it is said:
"Wavering flight...." To waver means that one has freedom of choice,
therefore one makes no mistake.
On nine in the fifth place:
a) Nine in the fifth place means: "Flying dragon in the heavens. It
furthers one to see the great man." What does this signify?
The Master said: 'Things that accord in tone vibrate together. Things
that have affinity in their inmost natures seek one another. Water
flows to what is wet, fire turns to what is dry. Clouds follow the
dragon, wind follows the tiger. Thus the sage rises, and all creatures
follow him with their eyes. What is born of heaven feels related to
what is above. What is born of earth feels related to what is below.
Each follows its kind.
b) "Flying dragon in the heavens." This is the supreme way of ruling.
c) "Flying dragon in the heavens." This is the place appropriate to
heavenly character.
d) The great man accords in his character with heaven and earth; in his
light, with the sun and moon; in his consistency, with the four
seasons; in the good and evil fortune that he creates, with gods and
spirits. When he acts in advance of heaven, heaven does not contradict
him. When he follows heaven, he adapts himself to the time of heaven.
If heaven itself does not resist him, how much less do men, gods, and
spirits!
On nine at the top:
a) Nine at the top means: "Arrogant dragon will have cause to repent."
What does this signify?
The Master said: 'He who is noble and has no corresponding position, he
who stands high and has no following, he who has able people under him
who do not have his support, that man will have cause for regret at
every turn.'
b) "Arrogant dragon will have cause to repent." Everything that goes to
extremes meets with misfortune.
c) "Arrogant dragon will have cause to repent." In time he exhausts
himself.
d) Arrogance means that one knows how to press forward but not how to
draw back, that one knows existence but not annihilation, knows
something about winning but nothing about losing. (example PAP and Lee
Kuan Yew)
It is only the holy man who understands how to press forward and how to
draw back, who knows existence and annihilation as well, without losing
his true nature. The holy man alone can do this.
On all the nines changing:
a) When The Creative, the great, undergoes change in all the nines, the
world is set in order.
b) When The Creative, the great, undergoes change in all the nines, one
perceives the law of heaven.
This hexagram tells us about the great man and world peace. I think
most true Taoists follow the advice of this hexagram, so they did not
act; and they were mostly unknown.
My explanation: hexagram has six lines, so six is an important factor.
The peak can be reached at the fifth line; this show we can be active
at the government stage, not the king, president or head of country
stage. Flying dragon without head is telling us the head of country has
to be non active. Since history, the head of country is always active,
so the sad ending of each dynasty. The sage-king is a man of inaction.
(Confucius always mentioned sage-kings, he is wrong.) (2nd Aug 2001 -
God created the universe in six days. This can be explained by the
fertilization of the egg by a sperm. After six days, the fertilized egg
has life. If you divide the cells, they die. The total number of cells
should be 64 to tally the number of hexagrams in the I-Ching.)
This hexagram is talking about the sage-king, the development he has to
go through. Once he has established himself as king, then there will be
world peace.
15th Nov 2001 - The ruler of the hexagram is the fifth line. This is
the active ruler and must be below the rightful supreme leader at the
sixth line at the top. Therefore the top position is meant for
spiritual leader who cultivates himself, family towards the country
prosperity and the world peace. He has to be a man, married with at
least a son. His main duty is to meditate and eat vegetarian or
fruitarian food. If I am this person, that means I have to be the
president of Singapore. Therefore Lee Kuan Yew and the PAP have to
topple to make way for me. Any person blocking my ascend will be
punished. When this can happen, you have to see for yourself. Before
that people will attack me for revealing the Truth [see my religious
articles in this website].
Edited on 13th August 2005.
alex_kew [at] yahoo.com wrote:
|
|
|
| Re: My Confucianism [message #217998 ] |
Mo, 26 Juni 2006 05:13 |
|
The top line indicates the decline of power. To stop the decline, shift
the power to the government.
6 lines also indicate our mystic portal or suan kuan and 6 days Nature
produces a life.
Study this hexagram and conbine with Daxue, I come up with my own
Confucianism of the top be inert or without political power.
People might not belief me. Time can tell as I have to be the President
of Singapore so that there is world peace. Without this post, there is
no peace in the world. So the PAP government will have to suffer and
topple especially the Lee Kuan Yew's family members. I am climbing up
the 6 lines. Now I am at the 4 or 5 line.
Chen Shui Bian's wife is a cripple. You see the Taiwan government is
now a cripple. This is Confucianism. The 1st family will reflect the
status of the country. Therefore the Chinese in Taiwan are stupid to
elect him to be president.
alex_kew [at] yahoo.com wrote:
> http://www.geocities.com/alex_kew/chinese/i_ching.html .
>
> Comments On I-Ching
>
> 3rd October 1999
>
|
|
|
| Re: My Confucianism [message #220183 ] |
Mo, 03 Juli 2006 05:02 |
|
India has appointed president. The country has gone through many crisis
but It does not break up. This is due to Confucianism and also to the
many vegetarians. May be there are over 10 to 100 millions vegetarians
in India.
See Sri Lanka and Zimbabwe. They had appointed president before but
switch to executive president. The countries are in bad shape.
See Malaysia, there is Agong or king without power. Country is stable.
The Agong's term is only 5 years. This is better than Thailand whose
king is on the throne for 60 years. Therefore Thailand will be in
trouble when the king ages and dies.
alex_kew [at] yahoo.com wrote:
> The
|
|
|
| Re: My Confucianism [message #220185 ] |
Mo, 03 Juli 2006 05:04 |
|
Confucian = Corruptions .
alex_... [at] yahoo.com wrote:
> India has appointed president. The country has gone through many crisis
> but It does not break up. This is due to Confucianism and also to the
> many vegetarians. May be there are over 10 to 100 millions vegetarians
> in India.
>
> See Sri Lanka and Zimbabwe. They had appointed president before but
> switch to executive president. The countries are in bad shape.
>
> See Malaysia, there is Agong or king without power. Country is stable.
> The Agong's term is only 5 years. This is better than Thailand whose
> king is on the throne for 60 years. Therefore Thailand will be in
> trouble when the king ages and dies.
>
> alex_kew [at] yahoo.com wrote:
>
> > The
|
|
|
| Re: My Confucianism [message #220188 ] |
Mo, 03 Juli 2006 05:25 |
|
Komin wrote:
> Confucian = Corruptions .
Corruption = CCP?
Therefore:
CCP = Confucian?
>
>
> alex_... [at] yahoo.com wrote:
> > India has appointed president. The country has gone through many crisis
> > but It does not break up. This is due to Confucianism and also to the
> > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > in India.
> >
> > See Sri Lanka and Zimbabwe. They had appointed president before but
> > switch to executive president. The countries are in bad shape.
> >
> > See Malaysia, there is Agong or king without power. Country is stable.
> > The Agong's term is only 5 years. This is better than Thailand whose
> > king is on the throne for 60 years. Therefore Thailand will be in
> > trouble when the king ages and dies.
> >
> > alex_kew [at] yahoo.com wrote:
> >
> > > The
|
|
|
| Re: My Confucianism [message #220193 ] |
Mo, 03 Juli 2006 05:43 |
|
xyz ,
CCP= corruptions ,
but CCP does not = Confucians .
rst0wxyz [at] yahoo.com wrote:
> Komin wrote:
> > Confucian = Corruptions .
>
> Corruption = CCP?
> Therefore:
> CCP = Confucian?
>
> >
> >
> > alex_... [at] yahoo.com wrote:
> > > India has appointed president. The country has gone through many crisis
> > > but It does not break up. This is due to Confucianism and also to the
> > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > in India.
> > >
> > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > switch to executive president. The countries are in bad shape.
> > >
> > > See Malaysia, there is Agong or king without power. Country is stable.
> > > The Agong's term is only 5 years. This is better than Thailand whose
> > > king is on the throne for 60 years. Therefore Thailand will be in
> > > trouble when the king ages and dies.
> > >
> > > alex_kew [at] yahoo.com wrote:
> > >
> > > > The
|
|
|
| Re: My Confucianism [message #220294 ] |
Mo, 03 Juli 2006 16:38 |
|
Komin wrote:
> xyz ,
>
> CCP= corruptions ,
> but CCP does not = Confucians .
Why not, komin? since you are the one that say confucian = corruptions.
With mathematical therum:
if A = B, and B = C,
therefore:
A = C.
>
>
>
> rst0wxyz [at] yahoo.com wrote:
> > Komin wrote:
> > > Confucian = Corruptions .
> >
> > Corruption = CCP?
> > Therefore:
> > CCP = Confucian?
> >
> > >
> > >
> > > alex_... [at] yahoo.com wrote:
> > > > India has appointed president. The country has gone through many crisis
> > > > but It does not break up. This is due to Confucianism and also to the
> > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > in India.
> > > >
> > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > switch to executive president. The countries are in bad shape.
> > > >
> > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > trouble when the king ages and dies.
> > > >
> > > > alex_kew [at] yahoo.com wrote:
> > > >
> > > > > The
|
|
|
| Re: My Confucianism [message #220370 ] |
Di, 04 Juli 2006 02:03 |
|
xyz , Komin dis-agree ,
take it or leave ti .
rst0wxyz [at] yahoo.com wrote:
> Komin wrote:
> > xyz ,
> >
> > CCP= corruptions ,
> > but CCP does not = Confucians .
>
> Why not, komin? since you are the one that say confucian = corruptions.
> With mathematical therum:
>
> if A = B, and B = C,
>
> therefore:
> A = C.
>
> >
> >
> >
> > rst0wxyz [at] yahoo.com wrote:
> > > Komin wrote:
> > > > Confucian = Corruptions .
> > >
> > > Corruption = CCP?
> > > Therefore:
> > > CCP = Confucian?
> > >
> > > >
> > > >
> > > > alex_... [at] yahoo.com wrote:
> > > > > India has appointed president. The country has gone through many crisis
> > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > in India.
> > > > >
> > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > switch to executive president. The countries are in bad shape.
> > > > >
> > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > trouble when the king ages and dies.
> > > > >
> > > > > alex_kew [at] yahoo.com wrote:
> > > > >
> > > > > > The
|
|
|
| Re: My Confucianism [message #220384 ] |
Di, 04 Juli 2006 03:21 |
|
Komin wrote:
> xyz , Komin dis-agree ,
>
> take it or leave ti .
What do you mean disagreed. You know mathematics. Those equations
proved that I am right.
>
>
>
> rst0wxyz [at] yahoo.com wrote:
> > Komin wrote:
> > > xyz ,
> > >
> > > CCP= corruptions ,
> > > but CCP does not = Confucians .
> >
> > Why not, komin? since you are the one that say confucian = corruptions.
> > With mathematical therum:
> >
> > if A = B, and B = C,
> >
> > therefore:
> > A = C.
> >
> > >
> > >
> > >
> > > rst0wxyz [at] yahoo.com wrote:
> > > > Komin wrote:
> > > > > Confucian = Corruptions .
> > > >
> > > > Corruption = CCP?
> > > > Therefore:
> > > > CCP = Confucian?
> > > >
> > > > >
> > > > >
> > > > > alex_... [at] yahoo.com wrote:
> > > > > > India has appointed president. The country has gone through many crisis
> > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > in India.
> > > > > >
> > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > switch to executive president. The countries are in bad shape.
> > > > > >
> > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > trouble when the king ages and dies.
> > > > > >
> > > > > > alex_kew [at] yahoo.com wrote:
> > > > > >
> > > > > > > The
|
|
|
| Re: My Confucianism [message #221179 ] |
Mi, 05 Juli 2006 02:49 |
|
xyz,yes
mathematics,
that is why the book Mathematica Principia doesn' t always work .
rst0wxyz [at] yahoo.com wrote:
> Komin wrote:
> > xyz , Komin dis-agree ,
> >
> > take it or leave ti .
>
> What do you mean disagreed. You know mathematics. Those equations
> proved that I am right.
>
> >
> >
> >
> > rst0wxyz [at] yahoo.com wrote:
> > > Komin wrote:
> > > > xyz ,
> > > >
> > > > CCP= corruptions ,
> > > > but CCP does not = Confucians .
> > >
> > > Why not, komin? since you are the one that say confucian = corruptions.
> > > With mathematical therum:
> > >
> > > if A = B, and B = C,
> > >
> > > therefore:
> > > A = C.
> > >
> > > >
> > > >
> > > >
> > > > rst0wxyz [at] yahoo.com wrote:
> > > > > Komin wrote:
> > > > > > Confucian = Corruptions .
> > > > >
> > > > > Corruption = CCP?
> > > > > Therefore:
> > > > > CCP = Confucian?
> > > > >
> > > > > >
> > > > > >
> > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > in India.
> > > > > > >
> > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > >
> > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > trouble when the king ages and dies.
> > > > > > >
> > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > >
> > > > > > > > The
|
|
|
| Re: My Confucianism [message #221183 ] |
Mi, 05 Juli 2006 02:58 |
|
Komin wrote:
> xyz,yes
> mathematics,
>
> that is why the book Mathematica Principia doesn' t always work .
Mathematical theorem always work. It's the cornerstone of all
engineering and scientific foundation.
>
>
>
> rst0wxyz [at] yahoo.com wrote:
> > Komin wrote:
> > > xyz , Komin dis-agree ,
> > >
> > > take it or leave ti .
> >
> > What do you mean disagreed. You know mathematics. Those equations
> > proved that I am right.
> >
> > >
> > >
> > >
> > > rst0wxyz [at] yahoo.com wrote:
> > > > Komin wrote:
> > > > > xyz ,
> > > > >
> > > > > CCP= corruptions ,
> > > > > but CCP does not = Confucians .
> > > >
> > > > Why not, komin? since you are the one that say confucian = corruptions.
> > > > With mathematical therum:
> > > >
> > > > if A = B, and B = C,
> > > >
> > > > therefore:
> > > > A = C.
> > > >
> > > > >
> > > > >
> > > > >
> > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > Komin wrote:
> > > > > > > Confucian = Corruptions .
> > > > > >
> > > > > > Corruption = CCP?
> > > > > > Therefore:
> > > > > > CCP = Confucian?
> > > > > >
> > > > > > >
> > > > > > >
> > > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > > in India.
> > > > > > > >
> > > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > > >
> > > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > > trouble when the king ages and dies.
> > > > > > > >
> > > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > > >
> > > > > > > > > The
|
|
|
| Re: My Confucianism [message #221187 ] |
Mi, 05 Juli 2006 03:21 |
|
xyz ,
good luck to you ,
if mathematics always works for you .
rst0 wrote:
> Komin wrote:
> > xyz,yes
> > mathematics,
> >
> > that is why the book Mathematica Principia doesn' t always work .
>
> Mathematical theorem always work. It's the cornerstone of all
> engineering and scientific foundation.
>
> >
> >
> >
> > rst0wxyz [at] yahoo.com wrote:
> > > Komin wrote:
> > > > xyz , Komin dis-agree ,
> > > >
> > > > take it or leave ti .
> > >
> > > What do you mean disagreed. You know mathematics. Those equations
> > > proved that I am right.
> > >
> > > >
> > > >
> > > >
> > > > rst0wxyz [at] yahoo.com wrote:
> > > > > Komin wrote:
> > > > > > xyz ,
> > > > > >
> > > > > > CCP= corruptions ,
> > > > > > but CCP does not = Confucians .
> > > > >
> > > > > Why not, komin? since you are the one that say confucian = corruptions.
> > > > > With mathematical therum:
> > > > >
> > > > > if A = B, and B = C,
> > > > >
> > > > > therefore:
> > > > > A = C.
> > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > Komin wrote:
> > > > > > > > Confucian = Corruptions .
> > > > > > >
> > > > > > > Corruption = CCP?
> > > > > > > Therefore:
> > > > > > > CCP = Confucian?
> > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > > > in India.
> > > > > > > > >
> > > > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > > > >
> > > > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > > > trouble when the king ages and dies.
> > > > > > > > >
> > > > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > > > >
> > > > > > > > > > The
|
|
|
| Re: My Confucianism [message #221230 ] |
Mi, 05 Juli 2006 07:10 |
|
You two want to go mad ?
------------------------------------------------------------ -------------------------
http://sg.geocities.com/alex_kew/chinese/zhongyong.html
The Mean-In-Action
That which Heaven entrusts to man is to be called his nature. The
following out of this nature is to be called the Way. The cultivation
of the Way is to be called instruction in systematic truth. The Way, it
may not be abandoned for a moment. If it might be abandoned, it would
not be the Way. Because this is so, the man of principle holds himself
restrained and keyed up in relation to the unseen world (lit. what he
cannot see or hear). Since there is nothing more manifest than what is
hidden, nothing more visible than what is minute, therefore the man of
principle is on guard when he is alone with himself. (The nature in
human is the soul or spirit. The Truth about this nature is Tao or Way.
Tao or Spirit, inherent in each one, cannot be removed from human body.
Once IT is removed, the man is dead. Meditation is to be in communion
with Tao or Way, and the mind should be tied to a point and not allowed
to wonder about even when alone.)[Few lines have no translation.]
Chung-ni Said: 'The man of true breeding is the mean in action. The man
of no breeding is the reverse. The relation of the man of true breeding
to the mean in action is that, being a man of true breeding, he
consistently holds to the mean. The reverse relationship of the man of
no breeding is that, being what he is, he has no sense of moral
caution.' (Mean in action is about the same as The Middle Path of the
Buddhist doctrine. Mean in action can also be focusing on the centre,
because the Mark is the chakra 'shuan-kuan'.)
The Master said: 'Perfect is the mean in action, and for a long time
now very few people have had the capacity for it.' (This statement can
mean this middle focusing is known to a handful and successful
persons.)
The Master said: 'I know why the Way is not pursued. (It is because)
the learned run to excess and the ignorant fall short. I know why the
Way is not understood. The good run to excess and the bad fall short.
Amongst men there are none who do not eat and drink, but there are few
who can really appreciate flavors.'
The Master said: 'Alas, this failure to pursue the Way!'
The Master said: 'Consider Shun, the man of great wisdom. He loved to
ask advice and to examine plain speech. He never referred to what was
evil, and publicly praised what was good. By grasping these two
extremes he put into effect the Mean among his people. In this way he
was Shun (ie a sage-emperor), was he not?' (The use of Shun to explain
the mean in action is misleading. Confucius talked about the character
of Shun but not how he cultivated himself. The meaning might be in the
word 'shun'.)
The Master said: 'All men say "I know," but they are driven into nets,
caught in traps, fall into pitfalls, and not one knows how to avoid
this. All men say "I know," but, should they choose the mean in action,
they could not persist in it for a round month.'
The Master said: 'Hui, a real man! He chose the mean in action, and, if
he succeeded in one element of good, he grasped it firmly, cherished it
in his bosom, and never let it go.' (The use of Hui is stupid. Hui died
young. So he can be said to be not at his prime. When meditating, you
can prolong your life.)
The Master said: 'The states and families of the Great Society might
have equal divisions (of land). Men might refuse noble station, and the
wealth that goes with it. They might trample the naked sword under
foot. But the mean in action, it is impossible for them to achieve
that.' (don't make sense)
Tzu Lu inquired about strong men, and the Master said: 'Is it strong
men of the southern kind (that you have in mind)? The strong man of the
south is magnanimous and gentle in instructing people, and he takes no
revenge for being treated vilely; it is the habit of a man of true
breeding to be like this. The strong man of the north lives under arms
and dies without a murmur: it is the habit of a man of true force to be
like this. Hence the man of true breeding, how steadfast he is in his
strength, having a spirit of concord and not giving way to pressure. He
takes up a central position and does not waver one way or another. How
steadfast his strength, for, when there is good government, he does not
change his original principles, and, when there is vile government, he
does not change, even though his life be at stake.' (another nonsense)
The Master said: 'To unravel mysteries and work miracles, that I will
not do, even though my name should be recorded for ages to come. The
man of true breeding follows the Way in all his acts, and it is
impossible for me, therefore, to abandon the course half-way. The man
of true breeding has faith in the mean in action. Although he live the
life of a recluse, unknown to his age, he has no regrets. A man must be
a sage to have this capacity.' (Confucius's admission about Taoist
recluse)
The Way of the true man is widely apparent and yet hidden. Thus the
ordinary man and woman, ignorant though they are, can yet have some
knowledge of it; and yet in its perfection even a sage finds that there
is something there which he does not know. Take the vast size of
heaven-and-earth; men can still find room for criticism of it. Hence,
when the enlightened man speaks of supreme bigness, it cannot be
contained within the world of our experience. Nor, when he speaks of
supreme smallness, can it be split up in the world of our experience
into nothing. As is said in the Book of Songs, 'The hawk beats its way
up to the height of heaven, the fish dives down into the abyss.' That
refers to things being examined from above and from below. Thus the Way
of the man of principle: its early shoots coming into existence in the
ordinary man and woman, but in its ultimate extent to be examined in
the light of heaven-and-earth. (The bird flying up and the fish
represent our eyebrows and the nose. Chuang Tzu also mentioned this in
chapter one.)
The Master said: 'The Way is not far removed from men. If a man pursue
a way which removes him from men, he cannot be in The Way. In the Book
of songs there is the word, "When hewing an axe-handle, hew an
axe-handle. The pattern of it is close at hand.' You grasp an
axe-handle to hew an axe-handle, although, when you look from the one
to the other (ie from the pattern to the block of wood), they are very
different. Therefore the right kind of ruler uses men to control men
and attempts nothing beyond their correction; and fidelity and mutual
service (these two human qualities) cannot be outside the scope of the
Way. The treatment which you do not like for yourself you must not hand
out to others. And this Way for the man of true breeding has four sides
to it, in not one of which have I succeeded. To serve my father as I
would have a son serve me as a father, in this I, Chiu, have failed. To
serve my prince as I would have a minister serve me as a prince, in
this I, Chiu, have failed. To serve my elder brother as I would have a
younger brother serve me as an elder brother, in this I, Chiu, have
failed. To be beforehand in treating a friend as I would have him treat
me as a friend, in this I, Chiu, have failed.' (The Tao or Way is
inside us. A block of wood represents man. When hacked to be a
axe-handle means becoming a sage. So man and sage is still wood but in
different shape only. The mention of good behavior is out of place.
Standard behavior is legalized by the men of old, so it is a form of
law. Our natural self is without law. Law is man made not God made.)
The acts of the true man agree with the station in life in which he
finds himself, and he is not concerned with matters outside that
station. If he is a man of wealth and high position, he acts as such.
If he is a poor man and low in the social scale, he acts accordingly.
So also, if he is among barbarians, or if he meets trouble. In fact,
there is no situation into which he comes in which he is not himself.
In a high station he does not disdain those beneath him. In a low
station he does not cling round those above him. He puts himself in the
right and seeks no favors. Thus he is free from ill will, having no
resentment against either Heaven or men. He preserves an easy mind as
he awaits the Will of Heaven: (in contrast to) the man who is not true,
who walks in perilous paths and hopes for good luck. As the Master
said: 'In archery there is a resemblance to the man of true breeding.
If a man misses the target, he looks for the cause in himself.'
(Confucius was contradictory in saying these. He preached to the
various princes in different states in order to secure high post but
without luck.)
The Way of the true man is like a long journey, since it must begin
with the near at hand. It is like the ascent of a high mountain, since
it must begin with the low ground. In the Book of Songs there is: The
happy union with wife and child is like the music of lutes and harps.
When concord grows between brother and brother, the harmony is sweet
and intimate. The ordering of your household, your joy in wife and
child! (Charity begins at home.)
The Master said: 'How greatly parents are served in this!'
The Master said: 'How irrepressible is the spiritual power in the
manes! Look for them and they are not to be seen. Listen for them, and
they are not to be heard. They are in things, and there is nothing
without them. They stir all the people in the Great Society to fast and
purify themselves and wear their ritual robes, in order that they may
sacrifice to them. They fill the air, as if above, as if on the left,
as if on the right. As the Book of Songs has it: 'The coming of the
Spirits! Incalculable. And yet they cannot be disregarded.' Even so is
the manifestation of the minute and the impossibility of hiding the
real. (He was talking about Tao.)
The Master said: 'Consider Shun, the man of superb filial piety. By the
virtue in him he was a sage. In his dignity he was Son of Heaven. In
his wealth he owned all within the four seas. Temple sacrifices were
made to him, and his memory was cherished by his descendants. Thus it
is that outstanding personality is bound to obtain its position of
authority, its wealth, its fame, and its lasting life. For thus it is
that Heaven, as it gives life to all creatures, can be surely trusted
to give to each what is due to its basic capacity. And thus it is that
the well-planted is nourished and the ill-planted falls prostrate. (The
mention of temple sacrifice is stupidity in the sense that Chinese
follow this advice to hero-worship their idols. The praise for Shun is
stupid. Shun was not a sage when he was king. He abdicated the throne
and later seek the Tao and may be a sage.)
The Book of Songs has the word:
Hail to our sovereign prince! How gracious is his personality! He has
put the people to right: he has put his men to right. Heaven has
vouchsafed its bounty to him. Heaven has protected him and appointed
him king; Heaven's blessing is his, not once but again and yet again.
(This is for the future sage-king.)
Thus it is that the man of superb personality is bound to receive the
commission from Heaven.
The Master said: 'The only man who has been without sorrow is King Wen.
He had Wang Chi for father and King Wu for son. The father laid the
foundation, and the son built on it. King Wu thus inherited from a line
of kingly men, T'ai Wang, Wang Chi, and King Wen. Once he had buckled
on his armor, the world was his, for (although he rebelled) he suffered
no loss to his world wide reputation. In dignity he became the son of
Heaven, in wealth he owned all within the four seas. Temple sacrifices
were made to him, and his memory was cherished by his descendants.'
(Confucius's reference to King Wen and King Wu is wrong. These men were
not sages. Sage does not kill a living soul. And again the temple
sacrifices.)
It was in his old age that King Wu received the Commission, and it was
Duke Chou who carried to completion the virtue in King Wen and King Wu.
The rite reserved for sacrificing to a Son of Heaven he used for
sacrificing to his (non-royal) forbears. And this rule in ritual was
extended to the feudatories and great officers and was applied in every
rank of society down to the minor officials and the common people. If
the father was a great officer and the son a minor official, then the
father was buried with the rite of a great officer, but afterwards was
sacrificed to with the rite of a minor officer. If the father was a
minor official and the son a great officer, then the father was buried
with the rite of a minor official, but afterwards was sacrificed to
with the rite of a great officer. The practice of mourning for one year
was extended to a great officer, of mourning for three years to a Son
of Heaven. In the case of mourning for a father or a mother, there was
no difference for the noble or the commoner. The practice was the same.
(The stupidity of including funeral rites in this book shows the moral
standard of Confucius. He had not reached the sage stage. This
inclusion did retard the progress of Chinese in the past 2500 years,
because people are concern about rites and ritual, so where have they
time to learn other things.)
The Master said: 'How wide an influence King Wu's and Duke Chou's
filial piety had.' Filial men are those who are well able to follow up
what the men before have willed, and preserve what they have
undertaken. In the spring and the autumn they repair their ancestral
temples, arrange the sacrificial vessels, set in order the ceremonial
robes, and offer the seasonal meats. The ritual of the temple is the
means by which the line on the male side and the line on the female
side are kept distinct. The gradation of titles is the means by which
higher and lower ranks are defined. The distinctions of office are the
means by which the worth of men is marked. In the pledging rite those
of low station present the cup to those of high, and thus a place is
made for the common man. At the festal board white-haired old men have
their places, and by this means differences of age are observed. To
maintain one's ancestors in their proper shrines, to carry out their
rites, to play their music, to reverence those whom they honored, to
love those closely related to them, to serve the dead as they were
served alive, to serve those who are no more as they were served when
they were here: this is the height of filial piety. Let (a ruler) only
grasp the significance of the rites at the altars of Heaven and Earth
and those in the ancestral temple, and government will become (as easy)
as pointing to the palm of the hand. For the rites to Heaven and Earth
are means by which service is rendered to Shang Ti, the rites in the
temple are the means by which (grateful) offerings are made to those
from whom we have sprung. (This lecture is stupid. Confucius was
promoting custom and traditions. He was trying to say that were proper.
That is why Chinese are superstitious and cannot become strong. If you
don't pray to your ancestors but do my meditation, you will become
strong and prosperous. Also don't pray to the Heaven and Earth, because
Tao or Way is inside you.)
The Duke Ai asked advice as to governing, and the Master said: 'King
Wen's and King Wu's system of government is revealed in the historical
records. It is this: with their kind of men the system worked: without
their kind of men it came to an end. Man's right way is to be prompt in
good government as the earth's way is to be prompt in making things
grow. Thus, good government is like the speed with which some reeds
grow. For this reason good government depends on the men (who govern).
Such men are obtainable on the basis of their personality. The
cultivation of personality is on the basis of the Way. The cultivation
of the Way is on the basis of human-heartedness. To be human hearted is
to be a man, and the chief element in human-heartedness is loving one's
relations. So it is with justice: it is to put things right, and the
chief element in it is employing worthy men in public service, whilst
the degrees in kinship and the grades of office are the product of the
established order of procedure. (Unless those in the high ranks of
society can capture the confidence of those in the lower ranks, they
cannot gain the support of the people for their administrative
measures). Thus it is that the true ruler must not fail to cultivate
his self; and, having it in mind to do this, he must not fail to serve
his parents; and having it in mind to do this, he must not fail to have
knowledge of men; and having it in mind to have this knowledge, he must
not fail to have knowledge of Heaven. (See my drawing in my comments on
Great Learning above. Same meaning.)
There are five things which concern everybody in the Great Society, as
also do the three means by which these five things are accomplished. To
explain, the relationship between sovereign and subject, between father
and son, between husband and wife, between elder and younger brother,
and the equal intercourse of friend and friend; these five
relationships concern everybody in the Great Society. Knowledge,
human-heartedness, and fortitude, these three are the means; for these
qualities are the spiritual power in society as a whole. The means by
which this power is made effective is unity. (This lecture is
secondary.)
Some people know these relationships by the light of nature. Others
know them by learning about them from a teacher. Others, again, know
them through hard experience. But once they all do know them, there is
unity. Some people practice these relationships with a natural ease.
Others derive worldly advantage from their practice of them. Others,
again, have to force themselves to practice them. But once they all
have achieved success in practicing them, there is unity. (Meditation
will develop intuitive power in you.)
The Master said: 'To love to learn is to be near to having knowledge.
To put into practice vigorously is to be near to being human-hearted.
To know the stings of shame is to be near to fortitude. So we may infer
that the man who knows these three things, knows how to cultivate his
self. When he knows how to do that, it may be inferred that he knows
how to rule other individuals. And, when he knows how to do that, it
may be inferred that he knows how to rule the whole of the Great
Society with its states and families. (Confucius himself and his so
called sage-kings were unable to bring peace to the world world, so his
words are useless. I think he just copied from old book like the Book
of Songs etc. Or else he should have brought world peace in around 550
BC.)
For those whose function covers the whole Great Society or any one of
its constituent states, there are nine basic duties: cultivation of
one's self, honoring men of worth, affectionate treatment of the royal
family, high respect towards ministers of state, courtesy towards all
the other officers, fatherly care of the common people, promotion of
the hundred crafts, kindly treatment of strangers, enlistment of the
fervent loyalty of the fief-holders. Let the self be cultivated, then
the Way is established in the country. Let the right men be put into
the right posts, then mistakes[? in administration] will not occur. Let
the royal family be treated affectionately, then the royal uncles and
cousins will bear no ill will. Let the ministers of state be held in
high respect, then there will be no vacillation in policy. Let courtesy
be extended to all the other officers, then the lower ranks will doubly
repay that courtesy. Let fatherly care be bestowed on the common
people, then they will gladly obey. Let the hundred crafts be promoted,
then the resources for expenditure will be ample. Let strangers be
treated with kindness, then men from all parts will be attracted. Let
the loyalty of the fief-holders be enlisted, then the whole Great
Society will stand in awe of the Throne. (The main point is self
cultivation - meditation. The other words are not so important.)
(At the times of solemn sacrifice) when purification is to be made and
ritual robes to be worn, if nothing be done in contravention of the
established order of procedure, this is the means by which the
individual self is cultivated. If intrigues be expelled from court and
seductive beauties kept well away, if riches be regarded lightly and
the virtue in men be prized, men of worth are thereby encouraged. If
high titles together with generous allowances be given to the members
of the royal family, if sympathy be shown with their natural likes and
dislikes, they are thereby encouraged to family affection. If their
departments be enlarged, and they be given full responsibility,
ministers of state are thereby encouraged. If an honest confidence be
given to them and allowances be on a generous scale, lower ranks of
officers are thereby encouraged. If the corvee be used only at the
farmer's slack time and the taxes be lightened, the common people are
thereby encouraged. If daily and monthly trials of skill be held, and
grants of better rations be given on the merit of the work done, the
hundred crafts are thereby encouraged. If they be escorted on their
return and welcomed on their arrival, if those who are men of merit be
entertained and those who are not be given charity, kindness is thereby
shown to strangers. If arrangements be made for sacrifices in great
families whose line of succession has been broken, and fiefs which have
been extinguished be restored, if order be made where anarchy prevails
and support be given where there is danger from attack, and if courts
be held at stated intervals and a generous bounty be dispensed at their
close with a moderate tribute required at their opening, the fervent
loyalty of the fief-holders is thereby enlisted. These are the nine
basic duties for the men whose function covers the whole Great Society
or one of its states. By the practice of these duties and the way in
which they work, there is unity. (This lecture is secondary)
In the transaction of business success depends on preparation
beforehand: without preparation there will be failure. If you decide
beforehand what you are going to say, (when the time comes) you will
not stutter and stammer; and if you are decided on what you are setting
out to do, you will fall into no quandaries. Decide (therefore)
beforehand what conduct should be, and then there will be no regrets:
decide beforehand what the Way is, and then there will be no limit to
the result. Thus, unless those in the higher rank of society can
capture the confidence of those in the lower ranks it is impossible for
them to gain the support of the people for their administrative
measures. But there is only one way by which this confidence may be
captured; for, if friends cannot trust each other, there can be no
confidence in the men in the higher ranks. But there is only one way by
which friends can come to trust each other; for if men are not dutiful
to their parents, there can be no trust between them as friends. But
there is only one way for men to be dutiful to their parents; for, if
in rounding in on themselves, they are not true, they cannot be dutiful
to their parents. But there is only one way for a man to have a true
and real self; for, if he does not understand the good, he cannot be
true and real in himself. (Another useless talk.)
It is the characteristic of Heaven to be the real. It is the
characteristic of man to be coming-to-be-real. (For a man) to be real
[ie to have achieved realness] is to hit the Mean without effort, to
have it without thinking of it, entirely naturally to be centred in the
Way. This is to be a sage. To be coming-to-be-real is to choose the
good and hold fast to it. This involves learning all about the good,
asking about it, thinking it over carefully, getting it clear by
contrast, and faithfully putting it into practice. If there is any part
about which he has not learnt or asked questions, which he has not
thought over and got clear by contrast, or which he has not put into
practice, he sets to work to learn and ask and think and get clear and
put into practice. If he does not get the required result, he still
does not give up working. When he sees other men succeeding by one
effort, or it may be a hundred, he is prepared to add a hundredfold to
his own effort. The man who can last this course, although he is
stupid, will come to understand: although he is weak, will become
strong. (Good for everyone.)
To (be able to) proceed from (the capacity for) realness to
understanding is to be ascribed to the nature of man. To proceed from
understanding to realness is to be ascribed to instruction in truth.
Logically, realness involves understanding and understanding involves
realness.
It is only the man who is entirely real in this world of experience who
has the power to give full development to his own nature. If he has
that power, it follows that he has the power to give development to
other men's nature. If he has that power, it follows that he has the
power to give full development to the natures of the creatures. Thus it
is possible for him to be assisting the transforming, nourishing work
of heaven and earth. That being so, it is possible for him to be part
of a trinity of power (heaven, earth, and himself). (This is true and I
don't know where he copied from?)
For, in the second place, with regard to the lopsided man, he can have
realness. Assuming there is realness, the inference is that it takes on
form. If it takes on form, then it is conspicuous. If conspicuous, then
full of light: if full of light, then stirring things: if stirring
things, than changing them: if changing them, then transforming them.
Thus it is only the man who is entirely real in the world of experience
who has the capacity to transform.
A characteristic of the entirely real man is that he is able to
foreknow. When a country is about to flourish, there are bound to be
omens of good. When it is about to perish, there are bound to be omens
of evil fortune. These are revealed in the milfoil and (the lines on
the shell of) the tortoise. They affect the four limbs. When disasters
or blessings are on the way, the morally good and the morally evil
(elements) in a country are bound to be known first of all. Thus the
entirely real man has a likeness to the divine. (The mention of fortune
telling is ill-placed. So many Chinese depend on it to do their daily
work. This is stupid.)
Realness is self-completing, and the way of it is to be self-directing.
Realness is the end as well as the beginning of things, for without
realness there would be no things at all: which is the reason why the
true man prizes above everything coming-to-be-real. Realness is not
merely a matter of an individual completing himself. It is also that by
which things in general are completed. The completing of the individual
self involves man-to-man-ness (jen). The completing of things in
general involves knowledge. Man-to-man-ness and knowledge are spiritual
powers (te) inherent in man, and they are the bridge [lit. tao, way]
bringing together the outer and the inner. Hence it is self-evidently
right that realness should function continuously. (No comment yet
because of the Chinese word Realness.)
The result is that entire realness never ceases for a moment. Now if
that be so, then it must be extended in time: if extended in time, then
capable of proof: if capable of proof, then extended in space-length:
if extended in length, then extended in area: if extended in area, then
extended in height-visibility. And this quality of extension in area is
what makes material things supportable from below: this quality of
extension in height-visibility is what makes things coverable from
above: whilst the extension in time is what makes them capable of
completion. thus area pairs with earth, height-visibility with heaven,
and space plus time makes limitlessness. This being its nature, it is
not visible and yet clearly visible, does not (deliberately) stir
things and yet changes them, takes no action and yet completes them.
[This is abstract talk, like the Diamond Sutra talking about the six
directions. Here it mentions the inaction (wu wei) and completion of
things.]
The Way of Heaven-and-Earth may be summed up in a word, namely, their
function in relation to all things is unique, and consequently their
giving of life to all things is unfathomable. The Way of
Heaven-and-Earth is large, is substantial, is high, is brilliant, is
far-reaching, is long-enduring. But take now the heaven before us with
its bits of brightness: and yet viewed in its inexhaustible extent with
its network of sun and moon and stars, constituting the canopy over all
creation. Let us take this earth before us, a handful of soil: and yet
bearing the burden of the Hua Mountains and the rivers and the seas
without feeling the weight or letting the water seep away. Take this
mountain, just a fistful of stones: and yet on its broad flanks
producing plants and trees, making a home for birds and beasts, and
storing within masses of precious stones and metals. Take this piece of
water, just a ladleful: and yet in its plumbed depths producing all the
fishes and monsters of the deep which are of so great profit to
mankind. The Book of Songs has the words: 'Heaven's decrees, how
gloriously unceasing they are': which means that this is what makes
heaven to be Heaven. And again, 'How concealed from view was the purity
of spiritual power (te) in King Wen': which means that this was what
made King Wen to be wen (the civilized): for purity does not stop. [The
verses here are talking about the face. Sun and moon represent our
eyes. The Hua mountain represents our nose. (42 sections Sutra's last
section has saying like 'Samadhi is like the splendor in front' the Hua
word is used.) The water represents our tears. Confucius was trying to
pin point the word 'wen' to mean something here.]
How supreme is the Way of the sage man, (the influence of it) spreading
far and wide like the ocean. His Way nourishes all creation. Its
influence reaches to the height of heaven. And how yet more supreme are
the Three Hundred Maxims of the Ritual Code, and the ten times more on
discipline in conduct. 'Unless the power of personality (te) be of the
highest, the highest result of the Way cannot be consolidated.'
Therefore the enlightened man does homage to the spiritual power (te)
which is his by nature and applies himself to personal study (of li).
The further a-field he goes in this, the more he explores the hidden
subtleties. At the peak of enlightenment the mean in action directs
him. Thus it is that he studies the old past and comes to know the new
present, and gives earnest attention to (the principles and practice
of) the Ritual Code. (Mean-in-action here could mean Tao or Way. Ritual
Code is out of context here.)
It follows from this that in a high position the enlightened man is not
proud, in a low position he is not insubordinate. When things are right
in the country his advice is such that he has to be employed. When
things are wrong, his silence is such that he cannot be treated
harshly. Is not this the meaning of the saying in the Book of songs:
'His intelligence and wisdom are a protection to himself'? As the
Master said: 'To be ignorant and have a passion for one's own opinion,
to be in a low position and be entirely self-willed, to live in the
world today and go continually back to the old ways: people of this
sort invite calamity on themselves.'
The Son of Heaven is the only person who has the right to decide the
rules of li (ritual), the weights and measures, and the forms of the
characters. Take the Great Society as we see it today. Carriage wheels
have to be a uniform distance apart, books have to be written in
uniform characters, and conduct is regulated by uniform relationships.
Although a man occupy the throne, if he has not the corresponding moral
personality, he has not the right to make new rituals and music. Nor if
he has the moral personality but does not occupy the throne has he this
right. The Master said: 'I can speak of the Hsia Ritual, but (the
authorities in) Chih State cannot prove what they were. I can study the
Yin Ritual, because it still exists in Sung State. Actually I study the
Chou Ritual, for it is in use today. I follow Chou.' (No point talking
about rituals.)
If the man who exercises kinship in the Great Society has the three
important matters (of ritual, weights and measures, and the forms of
the characters) in hand, he will seldom go wrong. But, if the man at
the head be good but does not give such visible proof of his goodness,
then being unattested, he does not inspire confidence, and the people,
in consequence, do not obey. So also with his officials if they be good
but have no respect (for the regulations which they enforce): they also
do not inspire confidence, and the people, in consequence, do not obey.
Thus it is that the Way of the true monarch is rooted and grounded in
his own personality and proves itself in the eyes of the people, bears
examination by the Three Sage-Kings, and reveals no fundamental errors:
is built up in accord with Heaven-and-Earth and shows no contradiction
(of its laws): is tested in relation to the manes and creates no
doubts: and is able without society going astray to wait a hundred
generations for a sage. If (a monarch's way) can stand the test in
relation to the manes, then he has understanding of Heaven. If it can
thus wait a hundred generations for a sage man without leading society
astray, then he has understanding of man. And thus it is that the true
monarch's influence may last for generations as the Way for the Great
Society, and his deeds be an example and his words a pattern. Then
people in far-off places look longingly to him; and those who are near
will not grow weary of him. The Book of Songs has the words: 'In this
quarter no hatred (of him), in that no wearying. Almost without ceasing
night and day they continue their praises.' There never has been a true
monarch of this kind who became widely known as 'a highly reputable
parasite.' (A hundred generation is about right. Confucius's
descendants are now in the 80th generation. It is very close. This
confirms my saying that sage-kings of Confucius were not sages when
they were kings.)
Chung Ni handed on the (traditions of) Yao and Shun as if they had been
his ancestors, and took Wen and Wu's laws as subject of exposition.
These conformed with the regularity of the stars above and fulfilled
the laws of land and water below. They are to be compared with heaven
and earth, for there is nothing which they do not hold and sustain,
nothing which they do not cover and envelop. They are to be compared
with the seasons in their interaction, with the light of the sun and
the light of the moon giving place to each other. Thus all creatures
were nourished alike with none injuring their fellows. All men pursued
the Way alike with none contradicting it to another. By the virtue of
their lesser powers the streams flowed in their courses; and by virtue
of their greater powers there were mighty transformations. This in them
is that by which Heaven-and-Earth is supreme. (The talk of traditions
and laws is out of place.)
It is only the man who is entirely sage-like in the Great Society who
can be both brilliant in intellect and intuitively wise, and thus be
adequate for being over all men: who can be magnanimous and
tender-hearted, and thus be adequate for being king to all: who can be
strong and determined, and thus be adequate for holding all in control:
who can be outwardly composed and inwardly true, and thus be adequate
for being revered: who can be cultured in mind and withdrawn into his
studious thoughts, and thus be adequate for distinguishing between true
and false. Like a fathomless deep spring, continually gushing forth and
watering far and wide! Being all-embracing like heaven and deep as a
spring from the abyss, when he appears, the people all revere him: when
he speaks, they all trust him: when he acts, they all take delight in
him. Thus it is that his fame spreads from end to end of the civilized
world [lit. the Middle Kingdom] and even to the barbarian tribes. Where
ships and carriages go, wherever the strength of man penetrates,
wherever the canopy of heaven is overhead and the earth bears up the
world, on whatever spot the sun and the moon shine and the frosts and
dews fall, all who have blood and breath pay loving homage to him. And
thus it may be said, he pairs with Heaven. [(God), Middle Kingdom is
China.]
It is only the man who is entirely real in his world of men who can
make the warp and woof of the great fabric of civilized life, who can
establish the great foundations of civilized society, and who can
understand the nourishing processes of heaven and earth. Can there be
any variableness in him? His human-heartedness how insistent! His depth
how unfathomable! His super-humanness how overwhelming! Who is there
who can comprehend this unless he posses acute intelligence and
sage-like wisdom, unless he reach out to the spiritual power of Heaven!
(Only the One to come will know about this.)
There is the expression in the Book of Songs: 'Over her embroidered
robe she wears a simple cloak'; for she dislikes the display of the
robe's elegance. Hence the Way of the true man is hidden from view yet
daily more resplendent, whilst the untrue man takes the obvious path
and daily goes more and more to ruin. The true man may seem tasteless,
but people do not weary of him. He has simplicity along with great
accomplishments, is thorough but all in accord with principle. He knows
the nearness of the distant, that, indeed, the wind must come from
somewhere, that the invisible must become visible. Such a man has the
right to enter into spiritual power. As it is said in the Book of
Songs: 'Without a word we seek the presence. During this time (of
sacrifice) all quarrels are put aside.' Before the true monarch gives
rewards for goodness, the people are already encouraged to be good.
Before he punishes in his anger, they fear him in a way that no
hatchets or battle-axes can make them fear. As it is said in the Book
of Songs: 'Nothing is more resplendent than their spiritual power. The
chieftains all pattern themselves on it.' Thus it is that the true
monarch is true-hearted and reverent of spirit, and the world is at
peace. As the saying is in the Book of Songs: 'I am moved by your
spiritual power of understanding. You do not build your fame on empty
show.' And the Master said: 'Of the means of transforming the people,
the least is the bubble of fame.' And, again, in the Book of Songs:
'Spiritual power is weightless as a hair. Yet even a hair has weight
for comparison.' But 'the deeds of high Heaven are without sound and
smell.' This is perfection.
(23rd July 2001) Where does the spiritual power come from? By Confucian
theory? Those who talk too much don't understand this. Spiritual power
comes from inaction or meditation. Therefore action (inaction) is
supreme. With the spiritual power, one can do propagation. This
propagation increases further the spiritual power because of
compassion, love for fellow human being. In Buddhist term, it is the
'Great Vehicle' or Mahayana.
My Articles Home Great Learning Analects of Confucius
Edited on 3rd July 2005
Komin wrote:
> xyz ,
>
> good luck to you ,
> if mathematics always works for you .
>
>
> rst0 wrote:
> > Komin wrote:
> > > xyz,yes
> > > mathematics,
> > >
> > > that is why the book Mathematica Principia doesn' t always work .
> >
> > Mathematical theorem always work. It's the cornerstone of all
> > engineering and scientific foundation.
> >
> > >
> > >
> > >
> > > rst0wxyz [at] yahoo.com wrote:
> > > > Komin wrote:
> > > > > xyz , Komin dis-agree ,
> > > > >
> > > > > take it or leave ti .
> > > >
> > > > What do you mean disagreed. You know mathematics. Those equations
> > > > proved that I am right.
> > > >
> > > > >
> > > > >
> > > > >
> > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > Komin wrote:
> > > > > > > xyz ,
> > > > > > >
> > > > > > > CCP= corruptions ,
> > > > > > > but CCP does not = Confucians .
> > > > > >
> > > > > > Why not, komin? since you are the one that say confucian = corruptions.
> > > > > > With mathematical therum:
> > > > > >
> > > > > > if A = B, and B = C,
> > > > > >
> > > > > > therefore:
> > > > > > A = C.
> > > > > >
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > > Komin wrote:
> > > > > > > > > Confucian = Corruptions .
> > > > > > > >
> > > > > > > > Corruption = CCP?
> > > > > > > > Therefore:
> > > > > > > > CCP = Confucian?
> > > > > > > >
> > > > > > > > >
> > > > > > > > >
> > > > > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > > > > in India.
> > > > > > > > > >
> > > > > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > > > > >
> > > > > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > > > > trouble when the king ages and dies.
> > > > > > > > > >
> > > > > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > > > > >
> > > > > > > > > > > The
|
|
|
| Re: My Confucianism [message #221282 ] |
Mi, 05 Juli 2006 17:09 |
|
alex_kew [at] yahoo.com wrote:
> You two want to go mad ?
> ------------------------------------------------------------ -------------------------
>
> http://sg.geocities.com/alex_kew/chinese/zhongyong.html
> The Mean-In-Action
>
> That which Heaven entrusts to man is to be called his nature. The
> following out of this nature is to be called the Way. The cultivation
> of the Way is to be called instruction in systematic truth. The Way, it
> may not be abandoned for a moment. If it might be abandoned, it would
> not be the Way. Because this is so, the man of principle holds himself
> restrained and keyed up in relation to the unseen world (lit. what he
> cannot see or hear). Since there is nothing more manifest than what is
> hidden, nothing more visible than what is minute, therefore the man of
> principle is on guard when he is alone with himself. (The nature in
> human is the soul or spirit. The Truth about this nature is Tao or Way.
> Tao or Spirit, inherent in each one, cannot be removed from human body.
> Once IT is removed, the man is dead. Meditation is to be in communion
> with Tao or Way, and the mind should be tied to a point and not allowed
> to wonder about even when alone.)[Few lines have no translation.]
>
> Chung-ni Said: 'The man of true breeding is the mean in action. The man
> of no breeding is the reverse. The relation of the man of true breeding
> to the mean in action is that, being a man of true breeding, he
> consistently holds to the mean. The reverse relationship of the man of
> no breeding is that, being what he is, he has no sense of moral
> caution.' (Mean in action is about the same as The Middle Path of the
> Buddhist doctrine. Mean in action can also be focusing on the centre,
> because the Mark is the chakra 'shuan-kuan'.)
>
> The Master said: 'Perfect is the mean in action, and for a long time
> now very few people have had the capacity for it.' (This statement can
> mean this middle focusing is known to a handful and successful
> persons.)
>
> The Master said: 'I know why the Way is not pursued. (It is because)
> the learned run to excess and the ignorant fall short. I know why the
> Way is not understood. The good run to excess and the bad fall short.
> Amongst men there are none who do not eat and drink, but there are few
> who can really appreciate flavors.'
>
> The Master said: 'Alas, this failure to pursue the Way!'
>
> The Master said: 'Consider Shun, the man of great wisdom. He loved to
> ask advice and to examine plain speech. He never referred to what was
> evil, and publicly praised what was good. By grasping these two
> extremes he put into effect the Mean among his people. In this way he
> was Shun (ie a sage-emperor), was he not?' (The use of Shun to explain
> the mean in action is misleading. Confucius talked about the character
> of Shun but not how he cultivated himself. The meaning might be in the
> word 'shun'.)
>
> The Master said: 'All men say "I know," but they are driven into nets,
> caught in traps, fall into pitfalls, and not one knows how to avoid
> this. All men say "I know," but, should they choose the mean in action,
> they could not persist in it for a round month.'
>
> The Master said: 'Hui, a real man! He chose the mean in action, and, if
> he succeeded in one element of good, he grasped it firmly, cherished it
> in his bosom, and never let it go.' (The use of Hui is stupid. Hui died
> young. So he can be said to be not at his prime. When meditating, you
> can prolong your life.)
>
> The Master said: 'The states and families of the Great Society might
> have equal divisions (of land). Men might refuse noble station, and the
> wealth that goes with it. They might trample the naked sword under
> foot. But the mean in action, it is impossible for them to achieve
> that.' (don't make sense)
>
> Tzu Lu inquired about strong men, and the Master said: 'Is it strong
> men of the southern kind (that you have in mind)? The strong man of the
> south is magnanimous and gentle in instructing people, and he takes no
> revenge for being treated vilely; it is the habit of a man of true
> breeding to be like this. The strong man of the north lives under arms
> and dies without a murmur: it is the habit of a man of true force to be
> like this. Hence the man of true breeding, how steadfast he is in his
> strength, having a spirit of concord and not giving way to pressure. He
> takes up a central position and does not waver one way or another. How
> steadfast his strength, for, when there is good government, he does not
> change his original principles, and, when there is vile government, he
> does not change, even though his life be at stake.' (another nonsense)
>
> The Master said: 'To unravel mysteries and work miracles, that I will
> not do, even though my name should be recorded for ages to come. The
> man of true breeding follows the Way in all his acts, and it is
> impossible for me, therefore, to abandon the course half-way. The man
> of true breeding has faith in the mean in action. Although he live the
> life of a recluse, unknown to his age, he has no regrets. A man must be
> a sage to have this capacity.' (Confucius's admission about Taoist
> recluse)
>
> The Way of the true man is widely apparent and yet hidden. Thus the
> ordinary man and woman, ignorant though they are, can yet have some
> knowledge of it; and yet in its perfection even a sage finds that there
> is something there which he does not know. Take the vast size of
> heaven-and-earth; men can still find room for criticism of it. Hence,
> when the enlightened man speaks of supreme bigness, it cannot be
> contained within the world of our experience. Nor, when he speaks of
> supreme smallness, can it be split up in the world of our experience
> into nothing. As is said in the Book of Songs, 'The hawk beats its way
> up to the height of heaven, the fish dives down into the abyss.' That
> refers to things being examined from above and from below. Thus the Way
> of the man of principle: its early shoots coming into existence in the
> ordinary man and woman, but in its ultimate extent to be examined in
> the light of heaven-and-earth. (The bird flying up and the fish
> represent our eyebrows and the nose. Chuang Tzu also mentioned this in
> chapter one.)
>
> The Master said: 'The Way is not far removed from men. If a man pursue
> a way which removes him from men, he cannot be in The Way. In the Book
> of songs there is the word, "When hewing an axe-handle, hew an
> axe-handle. The pattern of it is close at hand.' You grasp an
> axe-handle to hew an axe-handle, although, when you look from the one
> to the other (ie from the pattern to the block of wood), they are very
> different. Therefore the right kind of ruler uses men to control men
> and attempts nothing beyond their correction; and fidelity and mutual
> service (these two human qualities) cannot be outside the scope of the
> Way. The treatment which you do not like for yourself you must not hand
> out to others. And this Way for the man of true breeding has four sides
> to it, in not one of which have I succeeded. To serve my father as I
> would have a son serve me as a father, in this I, Chiu, have failed. To
> serve my prince as I would have a minister serve me as a prince, in
> this I, Chiu, have failed. To serve my elder brother as I would have a
> younger brother serve me as an elder brother, in this I, Chiu, have
> failed. To be beforehand in treating a friend as I would have him treat
> me as a friend, in this I, Chiu, have failed.' (The Tao or Way is
> inside us. A block of wood represents man. When hacked to be a
> axe-handle means becoming a sage. So man and sage is still wood but in
> different shape only. The mention of good behavior is out of place.
> Standard behavior is legalized by the men of old, so it is a form of
> law. Our natural self is without law. Law is man made not God made.)
>
> The acts of the true man agree with the station in life in which he
> finds himself, and he is not concerned with matters outside that
> station. If he is a man of wealth and high position, he acts as such.
> If he is a poor man and low in the social scale, he acts accordingly.
> So also, if he is among barbarians, or if he meets trouble. In fact,
> there is no situation into which he comes in which he is not himself.
> In a high station he does not disdain those beneath him. In a low
> station he does not cling round those above him. He puts himself in the
> right and seeks no favors. Thus he is free from ill will, having no
> resentment against either Heaven or men. He preserves an easy mind as
> he awaits the Will of Heaven: (in contrast to) the man who is not true,
> who walks in perilous paths and hopes for good luck. As the Master
> said: 'In archery there is a resemblance to the man of true breeding.
> If a man misses the target, he looks for the cause in himself.'
> (Confucius was contradictory in saying these. He preached to the
> various princes in different states in order to secure high post but
> without luck.)
>
> The Way of the true man is like a long journey, since it must begin
> with the near at hand. It is like the ascent of a high mountain, since
> it must begin with the low ground. In the Book of Songs there is: The
> happy union with wife and child is like the music of lutes and harps.
> When concord grows between brother and brother, the harmony is sweet
> and intimate. The ordering of your household, your joy in wife and
> child! (Charity begins at home.)
>
> The Master said: 'How greatly parents are served in this!'
>
> The Master said: 'How irrepressible is the spiritual power in the
> manes! Look for them and they are not to be seen. Listen for them, and
> they are not to be heard. They are in things, and there is nothing
> without them. They stir all the people in the Great Society to fast and
> purify themselves and wear their ritual robes, in order that they may
> sacrifice to them. They fill the air, as if above, as if on the left,
> as if on the right. As the Book of Songs has it: 'The coming of the
> Spirits! Incalculable. And yet they cannot be disregarded.' Even so is
> the manifestation of the minute and the impossibility of hiding the
> real. (He was talking about Tao.)
>
> The Master said: 'Consider Shun, the man of superb filial piety. By the
> virtue in him he was a sage. In his dignity he was Son of Heaven. In
> his wealth he owned all within the four seas. Temple sacrifices were
> made to him, and his memory was cherished by his descendants. Thus it
> is that outstanding personality is bound to obtain its position of
> authority, its wealth, its fame, and its lasting life. For thus it is
> that Heaven, as it gives life to all creatures, can be surely trusted
> to give to each what is due to its basic capacity. And thus it is that
> the well-planted is nourished and the ill-planted falls prostrate. (The
> mention of temple sacrifice is stupidity in the sense that Chinese
> follow this advice to hero-worship their idols. The praise for Shun is
> stupid. Shun was not a sage when he was king. He abdicated the throne
> and later seek the Tao and may be a sage.)
>
> The Book of Songs has the word:
>
> Hail to our sovereign prince! How gracious is his personality! He has
> put the people to right: he has put his men to right. Heaven has
> vouchsafed its bounty to him. Heaven has protected him and appointed
> him king; Heaven's blessing is his, not once but again and yet again.
> (This is for the future sage-king.)
>
> Thus it is that the man of superb personality is bound to receive the
> commission from Heaven.
>
> The Master said: 'The only man who has been without sorrow is King Wen.
> He had Wang Chi for father and King Wu for son. The father laid the
> foundation, and the son built on it. King Wu thus inherited from a line
> of kingly men, T'ai Wang, Wang Chi, and King Wen. Once he had buckled
> on his armor, the world was his, for (although he rebelled) he suffered
> no loss to his world wide reputation. In dignity he became the son of
> Heaven, in wealth he owned all within the four seas. Temple sacrifices
> were made to him, and his memory was cherished by his descendants.'
> (Confucius's reference to King Wen and King Wu is wrong. These men were
> not sages. Sage does not kill a living soul. And again the temple
> sacrifices.)
>
> It was in his old age that King Wu received the Commission, and it was
> Duke Chou who carried to completion the virtue in King Wen and King Wu.
> The rite reserved for sacrificing to a Son of Heaven he used for
> sacrificing to his (non-royal) forbears. And this rule in ritual was
> extended to the feudatories and great officers and was applied in every
> rank of society down to the minor officials and the common people. If
> the father was a great officer and the son a minor official, then the
> father was buried with the rite of a great officer, but afterwards was
> sacrificed to with the rite of a minor officer. If the father was a
> minor official and the son a great officer, then the father was buried
> with the rite of a minor official, but afterwards was sacrificed to
> with the rite of a great officer. The practice of mourning for one year
> was extended to a great officer, of mourning for three years to a Son
> of Heaven. In the case of mourning for a father or a mother, there was
> no difference for the noble or the commoner. The practice was the same.
> (The stupidity of including funeral rites in this book shows the moral
> standard of Confucius. He had not reached the sage stage. This
> inclusion did retard the progress of Chinese in the past 2500 years,
> because people are concern about rites and ritual, so where have they
> time to learn other things.)
>
> The Master said: 'How wide an influence King Wu's and Duke Chou's
> filial piety had.' Filial men are those who are well able to follow up
> what the men before have willed, and preserve what they have
> undertaken. In the spring and the autumn they repair their ancestral
> temples, arrange the sacrificial vessels, set in order the ceremonial
> robes, and offer the seasonal meats. The ritual of the temple is the
> means by which the line on the male side and the line on the female
> side are kept distinct. The gradation of titles is the means by which
> higher and lower ranks are defined. The distinctions of office are the
> means by which the worth of men is marked. In the pledging rite those
> of low station present the cup to those of high, and thus a place is
> made for the common man. At the festal board white-haired old men have
> their places, and by this means differences of age are observed. To
> maintain one's ancestors in their proper shrines, to carry out their
> rites, to play their music, to reverence those whom they honored, to
> love those closely related to them, to serve the dead as they were
> served alive, to serve those who are no more as they were served when
> they were here: this is the height of filial piety. Let (a ruler) only
> grasp the significance of the rites at the altars of Heaven and Earth
> and those in the ancestral temple, and government will become (as easy)
> as pointing to the palm of the hand. For the rites to Heaven and Earth
> are means by which service is rendered to Shang Ti, the rites in the
> temple are the means by which (grateful) offerings are made to those
> from whom we have sprung. (This lecture is stupid. Confucius was
> promoting custom and traditions. He was trying to say that were proper.
> That is why Chinese are superstitious and cannot become strong. If you
> don't pray to your ancestors but do my meditation, you will become
> strong and prosperous. Also don't pray to the Heaven and Earth, because
> Tao or Way is inside you.)
>
> The Duke Ai asked advice as to governing, and the Master said: 'King
> Wen's and King Wu's system of government is revealed in the historical
> records. It is this: with their kind of men the system worked: without
> their kind of men it came to an end. Man's right way is to be prompt in
> good government as the earth's way is to be prompt in making things
> grow. Thus, good government is like the speed with which some reeds
> grow. For this reason good government depends on the men (who govern).
> Such men are obtainable on the basis of their personality. The
> cultivation of personality is on the basis of the Way. The cultivation
> of the Way is on the basis of human-heartedness. To be human hearted is
> to be a man, and the chief element in human-heartedness is loving one's
> relations. So it is with justice: it is to put things right, and the
> chief element in it is employing worthy men in public service, whilst
> the degrees in kinship and the grades of office are the product of the
> established order of procedure. (Unless those in the high ranks of
> society can capture the confidence of those in the lower ranks, they
> cannot gain the support of the people for their administrative
> measures). Thus it is that the true ruler must not fail to cultivate
> his self; and, having it in mind to do this, he must not fail to serve
> his parents; and having it in mind to do this, he must not fail to have
> knowledge of men; and having it in mind to have this knowledge, he must
> not fail to have knowledge of Heaven. (See my drawing in my comments on
> Great Learning above. Same meaning.)
>
> There are five things which concern everybody in the Great Society, as
> also do the three means by which these five things are accomplished. To
> explain, the relationship between sovereign and subject, between father
> and son, between husband and wife, between elder and younger brother,
> and the equal intercourse of friend and friend; these five
> relationships concern everybody in the Great Society. Knowledge,
> human-heartedness, and fortitude, these three are the means; for these
> qualities are the spiritual power in society as a whole. The means by
> which this power is made effective is unity. (This lecture is
> secondary.)
>
> Some people know these relationships by the light of nature. Others
> know them by learning about them from a teacher. Others, again, know
> them through hard experience. But once they all do know them, there is
> unity. Some people practice these relationships with a natural ease.
> Others derive worldly advantage from their practice of them. Others,
> again, have to force themselves to practice them. But once they all
> have achieved success in practicing them, there is unity. (Meditation
> will develop intuitive power in you.)
>
> The Master said: 'To love to learn is to be near to having knowledge.
> To put into practice vigorously is to be near to being human-hearted.
> To know the stings of shame is to be near to fortitude. So we may infer
> that the man who knows these three things, knows how to cultivate his
> self. When he knows how to do that, it may be inferred that he knows
> how to rule other individuals. And, when he knows how to do that, it
> may be inferred that he knows how to rule the whole of the Great
> Society with its states and families. (Confucius himself and his so
> called sage-kings were unable to bring peace to the world world, so his
> words are useless. I think he just copied from old book like the Book
> of Songs etc. Or else he should have brought world peace in around 550
> BC.)
>
> For those whose function covers the whole Great Society or any one of
> its constituent states, there are nine basic duties: cultivation of
> one's self, honoring men of worth, affectionate treatment of the royal
> family, high respect towards ministers of state, courtesy towards all
> the other officers, fatherly care of the common people, promotion of
> the hundred crafts, kindly treatment of strangers, enlistment of the
> fervent loyalty of the fief-holders. Let the self be cultivated, then
> the Way is established in the country. Let the right men be put into
> the right posts, then mistakes[? in administration] will not occur. Let
> the royal family be treated affectionately, then the royal uncles and
> cousins will bear no ill will. Let the ministers of state be held in
> high respect, then there will be no vacillation in policy. Let courtesy
> be extended to all the other officers, then the lower ranks will doubly
> repay that courtesy. Let fatherly care be bestowed on the common
> people, then they will gladly obey. Let the hundred crafts be promoted,
> then the resources for expenditure will be ample. Let strangers be
> treated with kindness, then men from all parts will be attracted. Let
> the loyalty of the fief-holders be enlisted, then the whole Great
> Society will stand in awe of the Throne. (The main point is self
> cultivation - meditation. The other words are not so important.)
>
> (At the times of solemn sacrifice) when purification is to be made and
> ritual robes to be worn, if nothing be done in contravention of the
> established order of procedure, this is the means by which the
> individual self is cultivated. If intrigues be expelled from court and
> seductive beauties kept well away, if riches be regarded lightly and
> the virtue in men be prized, men of worth are thereby encouraged. If
> high titles together with generous allowances be given to the members
> of the royal family, if sympathy be shown with their natural likes and
> dislikes, they are thereby encouraged to family affection. If their
> departments be enlarged, and they be given full responsibility,
> ministers of state are thereby encouraged. If an honest confidence be
> given to them and allowances be on a generous scale, lower ranks of
> officers are thereby encouraged. If the corvee be used only at the
> farmer's slack time and the taxes be lightened, the common people are
> thereby encouraged. If daily and monthly trials of skill be held, and
> grants of better rations be given on the merit of the work done, the
> hundred crafts are thereby encouraged. If they be escorted on their
> return and welcomed on their arrival, if those who are men of merit be
> entertained and those who are not be given charity, kindness is thereby
> shown to strangers. If arrangements be made for sacrifices in great
> families whose line of succession has been broken, and fiefs which have
> been extinguished be restored, if order be made where anarchy prevails
> and support be given where there is danger from attack, and if courts
> be held at stated intervals and a generous bounty be dispensed at their
> close with a moderate tribute required at their opening, the fervent
> loyalty of the fief-holders is thereby enlisted. These are the nine
> basic duties for the men whose function covers the whole Great Society
> or one of its states. By the practice of these duties and the way in
> which they work, there is unity. (This lecture is secondary)
>
> In the transaction of business success depends on preparation
> beforehand: without preparation there will be failure. If you decide
> beforehand what you are going to say, (when the time comes) you will
> not stutter and stammer; and if you are decided on what you are setting
> out to do, you will fall into no quandaries. Decide (therefore)
> beforehand what conduct should be, and then there will be no regrets:
> decide beforehand what the Way is, and then there will be no limit to
> the result. Thus, unless those in the higher rank of society can
> capture the confidence of those in the lower ranks it is impossible for
> them to gain the support of the people for their administrative
> measures. But there is only one way by which this confidence may be
> captured; for, if friends cannot trust each other, there can be no
> confidence in the men in the higher ranks. But there is only one way by
> which friends can come to trust each other; for if men are not dutiful
> to their parents, there can be no trust between them as friends. But
> there is only one way for men to be dutiful to their parents; for, if
> in rounding in on themselves, they are not true, they cannot be dutiful
> to their parents. But there is only one way for a man to have a true
> and real self; for, if he does not understand the good, he cannot be
> true and real in himself. (Another useless talk.)
>
> It is the characteristic of Heaven to be the real. It is the
> characteristic of man to be coming-to-be-real. (For a man) to be real
> [ie to have achieved realness] is to hit the Mean without effort, to
> have it without thinking of it, entirely naturally to be centred in the
> Way. This is to be a sage. To be coming-to-be-real is to choose the
> good and hold fast to it. This involves learning all about the good,
> asking about it, thinking it over carefully, getting it clear by
> contrast, and faithfully putting it into practice. If there is any part
> about which he has not learnt or asked questions, which he has not
> thought over and got clear by contrast, or which he has not put into
> practice, he sets to work to learn and ask and think and get clear and
> put into practice. If he does not get the required result, he still
> does not give up working. When he sees other men succeeding by one
> effort, or it may be a hundred, he is prepared to add a hundredfold to
> his own effort. The man who can last this course, although he is
> stupid, will come to understand: although he is weak, will become
> strong. (Good for everyone.)
>
> To (be able to) proceed from (the capacity for) realness to
> understanding is to be ascribed to the nature of man. To proceed from
> understanding to realness is to be ascribed to instruction in truth.
> Logically, realness involves understanding and understanding involves
> realness.
>
> It is only the man who is entirely real in this world of experience who
> has the power to give full development to his own nature. If he has
> that power, it follows that he has the power to give development to
> other men's nature. If he has that power, it follows that he has the
> power to give full development to the natures of the creatures. Thus it
> is possible for him to be assisting the transforming, nourishing work
> of heaven and earth. That being so, it is possible for him to be part
> of a trinity of power (heaven, earth, and himself). (This is true and I
> don't know where he copied from?)
>
> For, in the second place, with regard to the lopsided man, he can have
> realness. Assuming there is realness, the inference is that it takes on
> form. If it takes on form, then it is conspicuous. If conspicuous, then
> full of light: if full of light, then stirring things: if stirring
> things, than changing them: if changing them, then transforming them.
> Thus it is only the man who is entirely real in the world of experience
> who has the capacity to transform.
>
> A characteristic of the entirely real man is that he is able to
> foreknow. When a country is about to flourish, there are bound to be
> omens of good. When it is about to perish, there are bound to be omens
> of evil fortune. These are revealed in the milfoil and (the lines on
> the shell of) the tortoise. They affect the four limbs. When disasters
> or blessings are on the way, the morally good and the morally evil
> (elements) in a country are bound to be known first of all. Thus the
> entirely real man has a likeness to the divine. (The mention of fortune
> telling is ill-placed. So many Chinese depend on it to do their daily
> work. This is stupid.)
>
> Realness is self-completing, and the way of it is to be self-directing.
> Realness is the end as well as the beginning of things, for without
> realness there would be no things at all: which is the reason why the
> true man prizes above everything coming-to-be-real. Realness is not
> merely a matter of an individual completing himself. It is also that by
> which things in general are completed. The completing of the individual
> self involves man-to-man-ness (jen). The completing of things in
> general involves knowledge. Man-to-man-ness and knowledge are spiritual
> powers (te) inherent in man, and they are the bridge [lit. tao, way]
> bringing together the outer and the inner. Hence it is self-evidently
> right that realness should function continuously. (No comment yet
> because of the Chinese word Realness.)
>
> The result is that entire realness never ceases for a moment. Now if
> that be so, then it must be extended in time: if extended in time, then
> capable of proof: if capable of proof, then extended in space-length:
> if extended in length, then extended in area: if extended in area, then
> extended in height-visibility. And this quality of extension in area is
> what makes material things supportable from below: this quality of
> extension in height-visibility is what makes things coverable from
> above: whilst the extension in time is what makes them capable of
> completion. thus area pairs with earth, height-visibility with heaven,
> and space plus time makes limitlessness. This being its nature, it is
> not visible and yet clearly visible, does not (deliberately) stir
> things and yet changes them, takes no action and yet completes them.
> [This is abstract talk, like the Diamond Sutra talking about the six
> directions. Here it mentions the inaction (wu wei) and completion of
> things.]
>
> The Way of Heaven-and-Earth may be summed up in a word, namely, their
> function in relation to all things is unique, and consequently their
> giving of life to all things is unfathomable. The Way of
> Heaven-and-Earth is large, is substantial, is high, is brilliant, is
> far-reaching, is long-enduring. But take now the heaven before us with
> its bits of brightness: and yet viewed in its inexhaustible extent with
> its network of sun and moon and stars, constituting the canopy over all
> creation. Let us take this earth before us, a handful of soil: and yet
> bearing the burden of the Hua Mountains and the rivers and the seas
> without feeling the weight or letting the water seep away. Take this
> mountain, just a fistful of stones: and yet on its broad flanks
> producing plants and trees, making a home for birds and beasts, and
> storing within masses of precious stones and metals. Take this piece of
> water, just a ladleful: and yet in its plumbed depths producing all the
> fishes and monsters of the deep which are of so great profit to
> mankind. The Book of Songs has the words: 'Heaven's decrees, how
> gloriously unceasing they are': which means that this is what makes
> heaven to be Heaven. And again, 'How concealed from view was the purity
> of spiritual power (te) in King Wen': which means that this was what
> made King Wen to be wen (the civilized): for purity does not stop. [The
> verses here are talking about the face. Sun and moon represent our
> eyes. The Hua mountain represents our nose. (42 sections Sutra's last
> section has saying like 'Samadhi is like the splendor in front' the Hua
> word is used.) The water represents our tears. Confucius was trying to
> pin point the word 'wen' to mean something here.]
>
> How supreme is the Way of the sage man, (the influence of it) spreading
> far and wide like the ocean. His Way nourishes all creation. Its
> influence reaches to the height of heaven. And how yet more supreme are
> the Three Hundred Maxims of the Ritual Code, and the ten times more on
> discipline in conduct. 'Unless the power of personality (te) be of the
> highest, the highest result of the Way cannot be consolidated.'
> Therefore the enlightened man does homage to the spiritual power (te)
> which is his by nature and applies himself to personal study (of li).
> The further a-field he goes in this, the more he explores the hidden
> subtleties. At the peak of enlightenment the mean in action directs
> him. Thus it is that he studies the old past and comes to know the new
> present, and gives earnest attention to (the principles and practice
> of) the Ritual Code. (Mean-in-action here could mean Tao or Way. Ritual
> Code is out of context here.)
>
> It follows from this that in a high position the enlightened man is not
> proud, in a low position he is not insubordinate. When things are right
> in the country his advice is such that he has to be employed. When
> things are wrong, his silence is such that he cannot be treated
> harshly. Is not this the meaning of the saying in the Book of songs:
> 'His intelligence and wisdom are a protection to himself'? As the
> Master said: 'To be ignorant and have a passion for one's own opinion,
> to be in a low position and be entirely self-willed, to live in the
> world today and go continually back to the old ways: people of this
> sort invite calamity on themselves.'
>
> The Son of Heaven is the only person who has the right to decide the
> rules of li (ritual), the weights and measures, and the forms of the
> characters. Take the Great Society as we see it today. Carriage wheels
> have to be a uniform distance apart, books have to be written in
> uniform characters, and conduct is regulated by uniform relationships.
> Although a man occupy the throne, if he has not the corresponding moral
> personality, he has not the right to make new rituals and music. Nor if
> he has the moral personality but does not occupy the throne has he this
> right. The Master said: 'I can speak of the Hsia Ritual, but (the
> authorities in) Chih State cannot prove what they were. I can study the
> Yin Ritual, because it still exists in Sung State. Actually I study the
> Chou Ritual, for it is in use today. I follow Chou.' (No point talking
> about rituals.)
>
> If the man who exercises kinship in the Great Society has the three
> important matters (of ritual, weights and measures, and the forms of
> the characters) in hand, he will seldom go wrong. But, if the man at
> the head be good but does not give such visible proof of his goodness,
> then being unattested, he does not inspire confidence, and the people,
> in consequence, do not obey. So also with his officials if they be good
> but have no respect (for the regulations which they enforce): they also
> do not inspire confidence, and the people, in consequence, do not obey.
> Thus it is that the Way of the true monarch is rooted and grounded in
> his own personality and proves itself in the eyes of the people, bears
> examination by the Three Sage-Kings, and reveals no fundamental errors:
> is built up in accord with Heaven-and-Earth and shows no contradiction
> (of its laws): is tested in relation to the manes and creates no
> doubts: and is able without society going astray to wait a hundred
> generations for a sage. If (a monarch's way) can stand the test in
> relation to the manes, then he has understanding of Heaven. If it can
> thus wait a hundred generations for a sage man without leading society
> astray, then he has understanding of man. And thus it is that the true
> monarch's influence may last for generations as the Way for the Great
> Society, and his deeds be an example and his words a pattern. Then
> people in far-off places look longingly to him; and those who are near
> will not grow weary of him. The Book of Songs has the words: 'In this
> quarter no hatred (of him), in that no wearying. Almost without ceasing
> night and day they continue their praises.' There never has been a true
> monarch of this kind who became widely known as 'a highly reputable
> parasite.' (A hundred generation is about right. Confucius's
> descendants are now in the 80th generation. It is very close. This
> confirms my saying that sage-kings of Confucius were not sages when
> they were kings.)
>
> Chung Ni handed on the (traditions of) Yao and Shun as if they had been
> his ancestors, and took Wen and Wu's laws as subject of exposition.
> These conformed with the regularity of the stars above and fulfilled
> the laws of land and water below. They are to be compared with heaven
> and earth, for there is nothing which they do not hold and sustain,
> nothing which they do not cover and envelop. They are to be compared
> with the seasons in their interaction, with the light of the sun and
> the light of the moon giving place to each other. Thus all creatures
> were nourished alike with none injuring their fellows. All men pursued
> the Way alike with none contradicting it to another. By the virtue of
> their lesser powers the streams flowed in their courses; and by virtue
> of their greater powers there were mighty transformations. This in them
> is that by which Heaven-and-Earth is supreme. (The talk of traditions
> and laws is out of place.)
>
> It is only the man who is entirely sage-like in the Great Society who
> can be both brilliant in intellect and intuitively wise, and thus be
> adequate for being over all men: who can be magnanimous and
> tender-hearted, and thus be adequate for being king to all: who can be
> strong and determined, and thus be adequate for holding all in control:
> who can be outwardly composed and inwardly true, and thus be adequate
> for being revered: who can be cultured in mind and withdrawn into his
> studious thoughts, and thus be adequate for distinguishing between true
> and false. Like a fathomless deep spring, continually gushing forth and
> watering far and wide! Being all-embracing like heaven and deep as a
> spring from the abyss, when he appears, the people all revere him: when
> he speaks, they all trust him: when he acts, they all take delight in
> him. Thus it is that his fame spreads from end to end of the civilized
> world [lit. the Middle Kingdom] and even to the barbarian tribes. Where
> ships and carriages go, wherever the strength of man penetrates,
> wherever the canopy of heaven is overhead and the earth bears up the
> world, on whatever spot the sun and the moon shine and the frosts and
> dews fall, all who have blood and breath pay loving homage to him. And
> thus it may be said, he pairs with Heaven. [(God), Middle Kingdom is
> China.]
>
> It is only the man who is entirely real in his world of men who can
> make the warp and woof of the great fabric of civilized life, who can
> establish the great foundations of civilized society, and who can
> understand the nourishing processes of heaven and earth. Can there be
> any variableness in him? His human-heartedness how insistent! His depth
> how unfathomable! His super-humanness how overwhelming! Who is there
> who can comprehend this unless he posses acute intelligence and
> sage-like wisdom, unless he reach out to the spiritual power of Heaven!
> (Only the One to come will know about this.)
>
> There is the expression in the Book of Songs: 'Over her embroidered
> robe she wears a simple cloak'; for she dislikes the display of the
> robe's elegance. Hence the Way of the true man is hidden from view yet
> daily more resplendent, whilst the untrue man takes the obvious path
> and daily goes more and more to ruin. The true man may seem tasteless,
> but people do not weary of him. He has simplicity along with great
> accomplishments, is thorough but all in accord with principle. He knows
> the nearness of the distant, that, indeed, the wind must come from
> somewhere, that the invisible must become visible. Such a man has the
> right to enter into spiritual power. As it is said in the Book of
> Songs: 'Without a word we seek the presence. During this time (of
> sacrifice) all quarrels are put aside.' Before the true monarch gives
> rewards for goodness, the people are already encouraged to be good.
> Before he punishes in his anger, they fear him in a way that no
> hatchets or battle-axes can make them fear. As it is said in the Book
> of Songs: 'Nothing is more resplendent than their spiritual power. The
> chieftains all pattern themselves on it.' Thus it is that the true
> monarch is true-hearted and reverent of spirit, and the world is at
> peace. As the saying is in the Book of Songs: 'I am moved by your
> spiritual power of understanding. You do not build your fame on empty
> show.' And the Master said: 'Of the means of transforming the people,
> the least is the bubble of fame.' And, again, in the Book of Songs:
> 'Spiritual power is weightless as a hair. Yet even a hair has weight
> for comparison.' But 'the deeds of high Heaven are without sound and
> smell.' This is perfection.
>
> (23rd July 2001) Where does the spiritual power come from? By Confucian
> theory? Those who talk too much don't understand this. Spiritual power
> comes from inaction or meditation. Therefore action (inaction) is
> supreme. With the spiritual power, one can do propagation. This
> propagation increases further the spiritual power because of
> compassion, love for fellow human being. In Buddhist term, it is the
> 'Great Vehicle' or Mahayana.
>
> My Articles Home Great Learning Analects of Confucius
Your long mumble jumble post is much too long to read. Besides, I am
not into heaven and the Ways of Confucious or Toaist.
>
> Edited on 3rd July 2005
>
>
>
> Komin wrote:
> > xyz ,
> >
> > good luck to you ,
> > if mathematics always works for you .
> >
> >
> > rst0 wrote:
> > > Komin wrote:
> > > > xyz,yes
> > > > mathematics,
> > > >
> > > > that is why the book Mathematica Principia doesn' t always work .
> > >
> > > Mathematical theorem always work. It's the cornerstone of all
> > > engineering and scientific foundation.
> > >
> > > >
> > > >
> > > >
> > > > rst0wxyz [at] yahoo.com wrote:
> > > > > Komin wrote:
> > > > > > xyz , Komin dis-agree ,
> > > > > >
> > > > > > take it or leave ti .
> > > > >
> > > > > What do you mean disagreed. You know mathematics. Those equations
> > > > > proved that I am right.
> > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > Komin wrote:
> > > > > > > > xyz ,
> > > > > > > >
> > > > > > > > CCP= corruptions ,
> > > > > > > > but CCP does not = Confucians .
> > > > > > >
> > > > > > > Why not, komin? since you are the one that say confucian = corruptions.
> > > > > > > With mathematical therum:
> > > > > > >
> > > > > > > if A = B, and B = C,
> > > > > > >
> > > > > > > therefore:
> > > > > > > A = C.
> > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > > > Komin wrote:
> > > > > > > > > > Confucian = Corruptions .
> > > > > > > > >
> > > > > > > > > Corruption = CCP?
> > > > > > > > > Therefore:
> > > > > > > > > CCP = Confucian?
> > > > > > > > >
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > > > > > in India.
> > > > > > > > > > >
> > > > > > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > > > > > >
> > > > > > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > > > > > trouble when the king ages and dies.
> > > > > > > > > > >
> > > > > > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > > > > > >
> > > > > > > > > > > > The
|
|
|
| Re: My Confucianism [message #221399 ] |
Do, 06 Juli 2006 05:41 |
|
If you don't like to see or read, then get lost.
------------------------------------------------------------ --------------------------------------------------
[ That which Heaven entrusts to man is to be called his nature. The
following out of this nature is to be called the Way. The cultivation
of the Way is to be called instruction in systematic truth. ]
The 1st para of Zhongyong or Doctrine of the Means is like this.
Heaven gives us self-nature. The way to return is Tao. The cultivation
of the Way is religion.
Confucianism is a religion. The word 'chiow' is stated. Why people say
it is a philosophy, I still don't understand.
Heaven gives us self-nature. We can call self-nature our spiritual
soul. Or you can call it in other names.
Cultivation of the Way is no different from Taoism or Buddhism. It is
mainly meditation and preaching goodness to people.
rst0wxyz [at] yahoo.com wrote:
> alex_kew [at] yahoo.com wrote:
> > You two want to go mad ?
> > ------------------------------------------------------------ -------------------------
> >
> > http://sg.geocities.com/alex_kew/chinese/zhongyong.html
> > The Mean-In-Action
> >
> > That which Heaven entrusts to man is to be called his nature. The
> > following out of this nature is to be called the Way. The cultivation
> > of the Way is to be called instruction in systematic truth. The Way, it
> > may not be abandoned for a moment. If it might be abandoned, it would
> > not be the Way. Because this is so, the man of principle holds himself
> > restrained and keyed up in relation to the unseen world (lit. what he
> > cannot see or hear). Since there is nothing more manifest than what is
> > hidden, nothing more visible than what is minute, therefore the man of
> > principle is on guard when he is alone with himself. (The nature in
> > human is the soul or spirit. The Truth about this nature is Tao or Way.
> > Tao or Spirit, inherent in each one, cannot be removed from human body.
> > Once IT is removed, the man is dead. Meditation is to be in communion
> > with Tao or Way, and the mind should be tied to a point and not allowed
> > to wonder about even when alone.)[Few lines have no translation.]
> >
> > Chung-ni Said: 'The man of true breeding is the mean in action. The man
> > of no breeding is the reverse. The relation of the man of true breeding
> > to the mean in action is that, being a man of true breeding, he
> > consistently holds to the mean. The reverse relationship of the man of
> > no breeding is that, being what he is, he has no sense of moral
> > caution.' (Mean in action is about the same as The Middle Path of the
> > Buddhist doctrine. Mean in action can also be focusing on the centre,
> > because the Mark is the chakra 'shuan-kuan'.)
> >
> > The Master said: 'Perfect is the mean in action, and for a long time
> > now very few people have had the capacity for it.' (This statement can
> > mean this middle focusing is known to a handful and successful
> > persons.)
> >
> > The Master said: 'I know why the Way is not pursued. (It is because)
> > the learned run to excess and the ignorant fall short. I know why the
> > Way is not understood. The good run to excess and the bad fall short.
> > Amongst men there are none who do not eat and drink, but there are few
> > who can really appreciate flavors.'
> >
> > The Master said: 'Alas, this failure to pursue the Way!'
> >
> > The Master said: 'Consider Shun, the man of great wisdom. He loved to
> > ask advice and to examine plain speech. He never referred to what was
> > evil, and publicly praised what was good. By grasping these two
> > extremes he put into effect the Mean among his people. In this way he
> > was Shun (ie a sage-emperor), was he not?' (The use of Shun to explain
> > the mean in action is misleading. Confucius talked about the character
> > of Shun but not how he cultivated himself. The meaning might be in the
> > word 'shun'.)
> >
> > The Master said: 'All men say "I know," but they are driven into nets,
> > caught in traps, fall into pitfalls, and not one knows how to avoid
> > this. All men say "I know," but, should they choose the mean in action,
> > they could not persist in it for a round month.'
> >
> > The Master said: 'Hui, a real man! He chose the mean in action, and, if
> > he succeeded in one element of good, he grasped it firmly, cherished it
> > in his bosom, and never let it go.' (The use of Hui is stupid. Hui died
> > young. So he can be said to be not at his prime. When meditating, you
> > can prolong your life.)
> >
> > The Master said: 'The states and families of the Great Society might
> > have equal divisions (of land). Men might refuse noble station, and the
> > wealth that goes with it. They might trample the naked sword under
> > foot. But the mean in action, it is impossible for them to achieve
> > that.' (don't make sense)
> >
> > Tzu Lu inquired about strong men, and the Master said: 'Is it strong
> > men of the southern kind (that you have in mind)? The strong man of the
> > south is magnanimous and gentle in instructing people, and he takes no
> > revenge for being treated vilely; it is the habit of a man of true
> > breeding to be like this. The strong man of the north lives under arms
> > and dies without a murmur: it is the habit of a man of true force to be
> > like this. Hence the man of true breeding, how steadfast he is in his
> > strength, having a spirit of concord and not giving way to pressure. He
> > takes up a central position and does not waver one way or another. How
> > steadfast his strength, for, when there is good government, he does not
> > change his original principles, and, when there is vile government, he
> > does not change, even though his life be at stake.' (another nonsense)
> >
> > The Master said: 'To unravel mysteries and work miracles, that I will
> > not do, even though my name should be recorded for ages to come. The
> > man of true breeding follows the Way in all his acts, and it is
> > impossible for me, therefore, to abandon the course half-way. The man
> > of true breeding has faith in the mean in action. Although he live the
> > life of a recluse, unknown to his age, he has no regrets. A man must be
> > a sage to have this capacity.' (Confucius's admission about Taoist
> > recluse)
> >
> > The Way of the true man is widely apparent and yet hidden. Thus the
> > ordinary man and woman, ignorant though they are, can yet have some
> > knowledge of it; and yet in its perfection even a sage finds that there
> > is something there which he does not know. Take the vast size of
> > heaven-and-earth; men can still find room for criticism of it. Hence,
> > when the enlightened man speaks of supreme bigness, it cannot be
> > contained within the world of our experience. Nor, when he speaks of
> > supreme smallness, can it be split up in the world of our experience
> > into nothing. As is said in the Book of Songs, 'The hawk beats its way
> > up to the height of heaven, the fish dives down into the abyss.' That
> > refers to things being examined from above and from below. Thus the Way
> > of the man of principle: its early shoots coming into existence in the
> > ordinary man and woman, but in its ultimate extent to be examined in
> > the light of heaven-and-earth. (The bird flying up and the fish
> > represent our eyebrows and the nose. Chuang Tzu also mentioned this in
> > chapter one.)
> >
> > The Master said: 'The Way is not far removed from men. If a man pursue
> > a way which removes him from men, he cannot be in The Way. In the Book
> > of songs there is the word, "When hewing an axe-handle, hew an
> > axe-handle. The pattern of it is close at hand.' You grasp an
> > axe-handle to hew an axe-handle, although, when you look from the one
> > to the other (ie from the pattern to the block of wood), they are very
> > different. Therefore the right kind of ruler uses men to control men
> > and attempts nothing beyond their correction; and fidelity and mutual
> > service (these two human qualities) cannot be outside the scope of the
> > Way. The treatment which you do not like for yourself you must not hand
> > out to others. And this Way for the man of true breeding has four sides
> > to it, in not one of which have I succeeded. To serve my father as I
> > would have a son serve me as a father, in this I, Chiu, have failed. To
> > serve my prince as I would have a minister serve me as a prince, in
> > this I, Chiu, have failed. To serve my elder brother as I would have a
> > younger brother serve me as an elder brother, in this I, Chiu, have
> > failed. To be beforehand in treating a friend as I would have him treat
> > me as a friend, in this I, Chiu, have failed.' (The Tao or Way is
> > inside us. A block of wood represents man. When hacked to be a
> > axe-handle means becoming a sage. So man and sage is still wood but in
> > different shape only. The mention of good behavior is out of place.
> > Standard behavior is legalized by the men of old, so it is a form of
> > law. Our natural self is without law. Law is man made not God made.)
> >
> > The acts of the true man agree with the station in life in which he
> > finds himself, and he is not concerned with matters outside that
> > station. If he is a man of wealth and high position, he acts as such.
> > If he is a poor man and low in the social scale, he acts accordingly.
> > So also, if he is among barbarians, or if he meets trouble. In fact,
> > there is no situation into which he comes in which he is not himself.
> > In a high station he does not disdain those beneath him. In a low
> > station he does not cling round those above him. He puts himself in the
> > right and seeks no favors. Thus he is free from ill will, having no
> > resentment against either Heaven or men. He preserves an easy mind as
> > he awaits the Will of Heaven: (in contrast to) the man who is not true,
> > who walks in perilous paths and hopes for good luck. As the Master
> > said: 'In archery there is a resemblance to the man of true breeding.
> > If a man misses the target, he looks for the cause in himself.'
> > (Confucius was contradictory in saying these. He preached to the
> > various princes in different states in order to secure high post but
> > without luck.)
> >
> > The Way of the true man is like a long journey, since it must begin
> > with the near at hand. It is like the ascent of a high mountain, since
> > it must begin with the low ground. In the Book of Songs there is: The
> > happy union with wife and child is like the music of lutes and harps.
> > When concord grows between brother and brother, the harmony is sweet
> > and intimate. The ordering of your household, your joy in wife and
> > child! (Charity begins at home.)
> >
> > The Master said: 'How greatly parents are served in this!'
> >
> > The Master said: 'How irrepressible is the spiritual power in the
> > manes! Look for them and they are not to be seen. Listen for them, and
> > they are not to be heard. They are in things, and there is nothing
> > without them. They stir all the people in the Great Society to fast and
> > purify themselves and wear their ritual robes, in order that they may
> > sacrifice to them. They fill the air, as if above, as if on the left,
> > as if on the right. As the Book of Songs has it: 'The coming of the
> > Spirits! Incalculable. And yet they cannot be disregarded.' Even so is
> > the manifestation of the minute and the impossibility of hiding the
> > real. (He was talking about Tao.)
> >
> > The Master said: 'Consider Shun, the man of superb filial piety. By the
> > virtue in him he was a sage. In his dignity he was Son of Heaven. In
> > his wealth he owned all within the four seas. Temple sacrifices were
> > made to him, and his memory was cherished by his descendants. Thus it
> > is that outstanding personality is bound to obtain its position of
> > authority, its wealth, its fame, and its lasting life. For thus it is
> > that Heaven, as it gives life to all creatures, can be surely trusted
> > to give to each what is due to its basic capacity. And thus it is that
> > the well-planted is nourished and the ill-planted falls prostrate. (The
> > mention of temple sacrifice is stupidity in the sense that Chinese
> > follow this advice to hero-worship their idols. The praise for Shun is
> > stupid. Shun was not a sage when he was king. He abdicated the throne
> > and later seek the Tao and may be a sage.)
> >
> > The Book of Songs has the word:
> >
> > Hail to our sovereign prince! How gracious is his personality! He has
> > put the people to right: he has put his men to right. Heaven has
> > vouchsafed its bounty to him. Heaven has protected him and appointed
> > him king; Heaven's blessing is his, not once but again and yet again.
> > (This is for the future sage-king.)
> >
> > Thus it is that the man of superb personality is bound to receive the
> > commission from Heaven.
> >
> > The Master said: 'The only man who has been without sorrow is King Wen.
> > He had Wang Chi for father and King Wu for son. The father laid the
> > foundation, and the son built on it. King Wu thus inherited from a line
> > of kingly men, T'ai Wang, Wang Chi, and King Wen. Once he had buckled
> > on his armor, the world was his, for (although he rebelled) he suffered
> > no loss to his world wide reputation. In dignity he became the son of
> > Heaven, in wealth he owned all within the four seas. Temple sacrifices
> > were made to him, and his memory was cherished by his descendants.'
> > (Confucius's reference to King Wen and King Wu is wrong. These men were
> > not sages. Sage does not kill a living soul. And again the temple
> > sacrifices.)
> >
> > It was in his old age that King Wu received the Commission, and it was
> > Duke Chou who carried to completion the virtue in King Wen and King Wu.
> > The rite reserved for sacrificing to a Son of Heaven he used for
> > sacrificing to his (non-royal) forbears. And this rule in ritual was
> > extended to the feudatories and great officers and was applied in every
> > rank of society down to the minor officials and the common people. If
> > the father was a great officer and the son a minor official, then the
> > father was buried with the rite of a great officer, but afterwards was
> > sacrificed to with the rite of a minor officer. If the father was a
> > minor official and the son a great officer, then the father was buried
> > with the rite of a minor official, but afterwards was sacrificed to
> > with the rite of a great officer. The practice of mourning for one year
> > was extended to a great officer, of mourning for three years to a Son
> > of Heaven. In the case of mourning for a father or a mother, there was
> > no difference for the noble or the commoner. The practice was the same.
> > (The stupidity of including funeral rites in this book shows the moral
> > standard of Confucius. He had not reached the sage stage. This
> > inclusion did retard the progress of Chinese in the past 2500 years,
> > because people are concern about rites and ritual, so where have they
> > time to learn other things.)
> >
> > The Master said: 'How wide an influence King Wu's and Duke Chou's
> > filial piety had.' Filial men are those who are well able to follow up
> > what the men before have willed, and preserve what they have
> > undertaken. In the spring and the autumn they repair their ancestral
> > temples, arrange the sacrificial vessels, set in order the ceremonial
> > robes, and offer the seasonal meats. The ritual of the temple is the
> > means by which the line on the male side and the line on the female
> > side are kept distinct. The gradation of titles is the means by which
> > higher and lower ranks are defined. The distinctions of office are the
> > means by which the worth of men is marked. In the pledging rite those
> > of low station present the cup to those of high, and thus a place is
> > made for the common man. At the festal board white-haired old men have
> > their places, and by this means differences of age are observed. To
> > maintain one's ancestors in their proper shrines, to carry out their
> > rites, to play their music, to reverence those whom they honored, to
> > love those closely related to them, to serve the dead as they were
> > served alive, to serve those who are no more as they were served when
> > they were here: this is the height of filial piety. Let (a ruler) only
> > grasp the significance of the rites at the altars of Heaven and Earth
> > and those in the ancestral temple, and government will become (as easy)
> > as pointing to the palm of the hand. For the rites to Heaven and Earth
> > are means by which service is rendered to Shang Ti, the rites in the
> > temple are the means by which (grateful) offerings are made to those
> > from whom we have sprung. (This lecture is stupid. Confucius was
> > promoting custom and traditions. He was trying to say that were proper.
> > That is why Chinese are superstitious and cannot become strong. If you
> > don't pray to your ancestors but do my meditation, you will become
> > strong and prosperous. Also don't pray to the Heaven and Earth, because
> > Tao or Way is inside you.)
> >
> > The Duke Ai asked advice as to governing, and the Master said: 'King
> > Wen's and King Wu's system of government is revealed in the historical
> > records. It is this: with their kind of men the system worked: without
> > their kind of men it came to an end. Man's right way is to be prompt in
> > good government as the earth's way is to be prompt in making things
> > grow. Thus, good government is like the speed with which some reeds
> > grow. For this reason good government depends on the men (who govern).
> > Such men are obtainable on the basis of their personality. The
> > cultivation of personality is on the basis of the Way. The cultivation
> > of the Way is on the basis of human-heartedness. To be human hearted is
> > to be a man, and the chief element in human-heartedness is loving one's
> > relations. So it is with justice: it is to put things right, and the
> > chief element in it is employing worthy men in public service, whilst
> > the degrees in kinship and the grades of office are the product of the
> > established order of procedure. (Unless those in the high ranks of
> > society can capture the confidence of those in the lower ranks, they
> > cannot gain the support of the people for their administrative
> > measures). Thus it is that the true ruler must not fail to cultivate
> > his self; and, having it in mind to do this, he must not fail to serve
> > his parents; and having it in mind to do this, he must not fail to have
> > knowledge of men; and having it in mind to have this knowledge, he must
> > not fail to have knowledge of Heaven. (See my drawing in my comments on
> > Great Learning above. Same meaning.)
> >
> > There are five things which concern everybody in the Great Society, as
> > also do the three means by which these five things are accomplished. To
> > explain, the relationship between sovereign and subject, between father
> > and son, between husband and wife, between elder and younger brother,
> > and the equal intercourse of friend and friend; these five
> > relationships concern everybody in the Great Society. Knowledge,
> > human-heartedness, and fortitude, these three are the means; for these
> > qualities are the spiritual power in society as a whole. The means by
> > which this power is made effective is unity. (This lecture is
> > secondary.)
> >
> > Some people know these relationships by the light of nature. Others
> > know them by learning about them from a teacher. Others, again, know
> > them through hard experience. But once they all do know them, there is
> > unity. Some people practice these relationships with a natural ease.
> > Others derive worldly advantage from their practice of them. Others,
> > again, have to force themselves to practice them. But once they all
> > have achieved success in practicing them, there is unity. (Meditation
> > will develop intuitive power in you.)
> >
> > The Master said: 'To love to learn is to be near to having knowledge.
> > To put into practice vigorously is to be near to being human-hearted.
> > To know the stings of shame is to be near to fortitude. So we may infer
> > that the man who knows these three things, knows how to cultivate his
> > self. When he knows how to do that, it may be inferred that he knows
> > how to rule other individuals. And, when he knows how to do that, it
> > may be inferred that he knows how to rule the whole of the Great
> > Society with its states and families. (Confucius himself and his so
> > called sage-kings were unable to bring peace to the world world, so his
> > words are useless. I think he just copied from old book like the Book
> > of Songs etc. Or else he should have brought world peace in around 550
> > BC.)
> >
> > For those whose function covers the whole Great Society or any one of
> > its constituent states, there are nine basic duties: cultivation of
> > one's self, honoring men of worth, affectionate treatment of the royal
> > family, high respect towards ministers of state, courtesy towards all
> > the other officers, fatherly care of the common people, promotion of
> > the hundred crafts, kindly treatment of strangers, enlistment of the
> > fervent loyalty of the fief-holders. Let the self be cultivated, then
> > the Way is established in the country. Let the right men be put into
> > the right posts, then mistakes[? in administration] will not occur. Let
> > the royal family be treated affectionately, then the royal uncles and
> > cousins will bear no ill will. Let the ministers of state be held in
> > high respect, then there will be no vacillation in policy. Let courtesy
> > be extended to all the other officers, then the lower ranks will doubly
> > repay that courtesy. Let fatherly care be bestowed on the common
> > people, then they will gladly obey. Let the hundred crafts be promoted,
> > then the resources for expenditure will be ample. Let strangers be
> > treated with kindness, then men from all parts will be attracted. Let
> > the loyalty of the fief-holders be enlisted, then the whole Great
> > Society will stand in awe of the Throne. (The main point is self
> > cultivation - meditation. The other words are not so important.)
> >
> > (At the times of solemn sacrifice) when purification is to be made and
> > ritual robes to be worn, if nothing be done in contravention of the
> > established order of procedure, this is the means by which the
> > individual self is cultivated. If intrigues be expelled from court and
> > seductive beauties kept well away, if riches be regarded lightly and
> > the virtue in men be prized, men of worth are thereby encouraged. If
> > high titles together with generous allowances be given to the members
> > of the royal family, if sympathy be shown with their natural likes and
> > dislikes, they are thereby encouraged to family affection. If their
> > departments be enlarged, and they be given full responsibility,
> > ministers of state are thereby encouraged. If an honest confidence be
> > given to them and allowances be on a generous scale, lower ranks of
> > officers are thereby encouraged. If the corvee be used only at the
> > farmer's slack time and the taxes be lightened, the common people are
> > thereby encouraged. If daily and monthly trials of skill be held, and
> > grants of better rations be given on the merit of the work done, the
> > hundred crafts are thereby encouraged. If they be escorted on their
> > return and welcomed on their arrival, if those who are men of merit be
> > entertained and those who are not be given charity, kindness is thereby
> > shown to strangers. If arrangements be made for sacrifices in great
> > families whose line of succession has been broken, and fiefs which have
> > been extinguished be restored, if order be made where anarchy prevails
> > and support be given where there is danger from attack, and if courts
> > be held at stated intervals and a generous bounty be dispensed at their
> > close with a moderate tribute required at their opening, the fervent
> > loyalty of the fief-holders is thereby enlisted. These are the nine
> > basic duties for the men whose function covers the whole Great Society
> > or one of its states. By the practice of these duties and the way in
> > which they work, there is unity. (This lecture is secondary)
> >
> > In the transaction of business success depends on preparation
> > beforehand: without preparation there will be failure. If you decide
> > beforehand what you are going to say, (when the time comes) you will
> > not stutter and stammer; and if you are decided on what you are setting
> > out to do, you will fall into no quandaries. Decide (therefore)
> > beforehand what conduct should be, and then there will be no regrets:
> > decide beforehand what the Way is, and then there will be no limit to
> > the result. Thus, unless those in the higher rank of society can
> > capture the confidence of those in the lower ranks it is impossible for
> > them to gain the support of the people for their administrative
> > measures. But there is only one way by which this confidence may be
> > captured; for, if friends cannot trust each other, there can be no
> > confidence in the men in the higher ranks. But there is only one way by
> > which friends can come to trust each other; for if men are not dutiful
> > to their parents, there can be no trust between them as friends. But
> > there is only one way for men to be dutiful to their parents; for, if
> > in rounding in on themselves, they are not true, they cannot be dutiful
> > to their parents. But there is only one way for a man to have a true
> > and real self; for, if he does not understand the good, he cannot be
> > true and real in himself. (Another useless talk.)
> >
> > It is the characteristic of Heaven to be the real. It is the
> > characteristic of man to be coming-to-be-real. (For a man) to be real
> > [ie to have achieved realness] is to hit the Mean without effort, to
> > have it without thinking of it, entirely naturally to be centred in the
> > Way. This is to be a sage. To be coming-to-be-real is to choose the
> > good and hold fast to it. This involves learning all about the good,
> > asking about it, thinking it over carefully, getting it clear by
> > contrast, and faithfully putting it into practice. If there is any part
> > about which he has not learnt or asked questions, which he has not
> > thought over and got clear by contrast, or which he has not put into
> > practice, he sets to work to learn and ask and think and get clear and
> > put into practice. If he does not get the required result, he still
> > does not give up working. When he sees other men succeeding by one
> > effort, or it may be a hundred, he is prepared to add a hundredfold to
> > his own effort. The man who can last this course, although he is
> > stupid, will come to understand: although he is weak, will become
> > strong. (Good for everyone.)
> >
> > To (be able to) proceed from (the capacity for) realness to
> > understanding is to be ascribed to the nature of man. To proceed from
> > understanding to realness is to be ascribed to instruction in truth.
> > Logically, realness involves understanding and understanding involves
> > realness.
> >
> > It is only the man who is entirely real in this world of experience who
> > has the power to give full development to his own nature. If he has
> > that power, it follows that he has the power to give development to
> > other men's nature. If he has that power, it follows that he has the
> > power to give full development to the natures of the creatures. Thus it
> > is possible for him to be assisting the transforming, nourishing work
> > of heaven and earth. That being so, it is possible for him to be part
> > of a trinity of power (heaven, earth, and himself). (This is true and I
> > don't know where he copied from?)
> >
> > For, in the second place, with regard to the lopsided man, he can have
> > realness. Assuming there is realness, the inference is that it takes on
> > form. If it takes on form, then it is conspicuous. If conspicuous, then
> > full of light: if full of light, then stirring things: if stirring
> > things, than changing them: if changing them, then transforming them.
> > Thus it is only the man who is entirely real in the world of experience
> > who has the capacity to transform.
> >
> > A characteristic of the entirely real man is that he is able to
> > foreknow. When a country is about to flourish, there are bound to be
> > omens of good. When it is about to perish, there are bound to be omens
> > of evil fortune. These are revealed in the milfoil and (the lines on
> > the shell of) the tortoise. They affect the four limbs. When disasters
> > or blessings are on the way, the morally good and the morally evil
> > (elements) in a country are bound to be known first of all. Thus the
> > entirely real man has a likeness to the divine. (The mention of fortune
> > telling is ill-placed. So many Chinese depend on it to do their daily
> > work. This is stupid.)
> >
> > Realness is self-completing, and the way of it is to be self-directing.
> > Realness is the end as well as the beginning of things, for without
> > realness there would be no things at all: which is the reason why the
> > true man prizes above everything coming-to-be-real. Realness is not
> > merely a matter of an individual completing himself. It is also that by
> > which things in general are completed. The completing of the individual
> > self involves man-to-man-ness (jen). The completing of things in
> > general involves knowledge. Man-to-man-ness and knowledge are spiritual
> > powers (te) inherent in man, and they are the bridge [lit. tao, way]
> > bringing together the outer and the inner. Hence it is self-evidently
> > right that realness should function continuously. (No comment yet
> > because of the Chinese word Realness.)
> >
> > The result is that entire realness never ceases for a moment. Now if
> > that be so, then it must be extended in time: if extended in time, then
> > capable of proof: if capable of proof, then extended in space-length:
> > if extended in length, then extended in area: if extended in area, then
> > extended in height-visibility. And this quality of extension in area is
> > what makes material things supportable from below: this quality of
> > extension in height-visibility is what makes things coverable from
> > above: whilst the extension in time is what makes them capable of
> > completion. thus area pairs with earth, height-visibility with heaven,
> > and space plus time makes limitlessness. This being its nature, it is
> > not visible and yet clearly visible, does not (deliberately) stir
> > things and yet changes them, takes no action and yet completes them.
> > [This is abstract talk, like the Diamond Sutra talking about the six
> > directions. Here it mentions the inaction (wu wei) and completion of
> > things.]
> >
> > The Way of Heaven-and-Earth may be summed up in a word, namely, their
> > function in relation to all things is unique, and consequently their
> > giving of life to all things is unfathomable. The Way of
> > Heaven-and-Earth is large, is substantial, is high, is brilliant, is
> > far-reaching, is long-enduring. But take now the heaven before us with
> > its bits of brightness: and yet viewed in its inexhaustible extent with
> > its network of sun and moon and stars, constituting the canopy over all
> > creation. Let us take this earth before us, a handful of soil: and yet
> > bearing the burden of the Hua Mountains and the rivers and the seas
> > without feeling the weight or letting the water seep away. Take this
> > mountain, just a fistful of stones: and yet on its broad flanks
> > producing plants and trees, making a home for birds and beasts, and
> > storing within masses of precious stones and metals. Take this piece of
> > water, just a ladleful: and yet in its plumbed depths producing all the
> > fishes and monsters of the deep which are of so great profit to
> > mankind. The Book of Songs has the words: 'Heaven's decrees, how
> > gloriously unceasing they are': which means that this is what makes
> > heaven to be Heaven. And again, 'How concealed from view was the purity
> > of spiritual power (te) in King Wen': which means that this was what
> > made King Wen to be wen (the civilized): for purity does not stop. [The
> > verses here are talking about the face. Sun and moon represent our
> > eyes. The Hua mountain represents our nose. (42 sections Sutra's last
> > section has saying like 'Samadhi is like the splendor in front' the Hua
> > word is used.) The water represents our tears. Confucius was trying to
> > pin point the word 'wen' to mean something here.]
> >
> > How supreme is the Way of the sage man, (the influence of it) spreading
> > far and wide like the ocean. His Way nourishes all creation. Its
> > influence reaches to the height of heaven. And how yet more supreme are
> > the Three Hundred Maxims of the Ritual Code, and the ten times more on
> > discipline in conduct. 'Unless the power of personality (te) be of the
> > highest, the highest result of the Way cannot be consolidated.'
> > Therefore the enlightened man does homage to the spiritual power (te)
> > which is his by nature and applies himself to personal study (of li).
> > The further a-field he goes in this, the more he explores the hidden
> > subtleties. At the peak of enlightenment the mean in action directs
> > him. Thus it is that he studies the old past and comes to know the new
> > present, and gives earnest attention to (the principles and practice
> > of) the Ritual Code. (Mean-in-action here could mean Tao or Way. Ritual
> > Code is out of context here.)
> >
> > It follows from this that in a high position the enlightened man is not
> > proud, in a low position he is not insubordinate. When things are right
> > in the country his advice is such that he has to be employed. When
> > things are wrong, his silence is such that he cannot be treated
> > harshly. Is not this the meaning of the saying in the Book of songs:
> > 'His intelligence and wisdom are a protection to himself'? As the
> > Master said: 'To be ignorant and have a passion for one's own opinion,
> > to be in a low position and be entirely self-willed, to live in the
> > world today and go continually back to the old ways: people of this
> > sort invite calamity on themselves.'
> >
> > The Son of Heaven is the only person who has the right to decide the
> > rules of li (ritual), the weights and measures, and the forms of the
> > characters. Take the Great Society as we see it today. Carriage wheels
> > have to be a uniform distance apart, books have to be written in
> > uniform characters, and conduct is regulated by uniform relationships.
> > Although a man occupy the throne, if he has not the corresponding moral
> > personality, he has not the right to make new rituals and music. Nor if
> > he has the moral personality but does not occupy the throne has he this
> > right. The Master said: 'I can speak of the Hsia Ritual, but (the
> > authorities in) Chih State cannot prove what they were. I can study the
> > Yin Ritual, because it still exists in Sung State. Actually I study the
> > Chou Ritual, for it is in use today. I follow Chou.' (No point talking
> > about rituals.)
> >
> > If the man who exercises kinship in the Great Society has the three
> > important matters (of ritual, weights and measures, and the forms of
> > the characters) in hand, he will seldom go wrong. But, if the man at
> > the head be good but does not give such visible proof of his goodness,
> > then being unattested, he does not inspire confidence, and the people,
> > in consequence, do not obey. So also with his officials if they be good
> > but have no respect (for the regulations which they enforce): they also
> > do not inspire confidence, and the people, in consequence, do not obey.
> > Thus it is that the Way of the true monarch is rooted and grounded in
> > his own personality and proves itself in the eyes of the people, bears
> > examination by the Three Sage-Kings, and reveals no fundamental errors:
> > is built up in accord with Heaven-and-Earth and shows no contradiction
> > (of its laws): is tested in relation to the manes and creates no
> > doubts: and is able without society going astray to wait a hundred
> > generations for a sage. If (a monarch's way) can stand the test in
> > relation to the manes, then he has understanding of Heaven. If it can
> > thus wait a hundred generations for a sage man without leading society
> > astray, then he has understanding of man. And thus it is that the true
> > monarch's influence may last for generations as the Way for the Great
> > Society, and his deeds be an example and his words a pattern. Then
> > people in far-off places look longingly to him; and those who are near
> > will not grow weary of him. The Book of Songs has the words: 'In this
> > quarter no hatred (of him), in that no wearying. Almost without ceasing
> > night and day they continue their praises.' There never has been a true
> > monarch of this kind who became widely known as 'a highly reputable
> > parasite.' (A hundred generation is about right. Confucius's
> > descendants are now in the 80th generation. It is very close. This
> > confirms my saying that sage-kings of Confucius were not sages when
> > they were kings.)
> >
> > Chung Ni handed on the (traditions of) Yao and Shun as if they had been
> > his ancestors, and took Wen and Wu's laws as subject of exposition.
> > These conformed with the regularity of the stars above and fulfilled
> > the laws of land and water below. They are to be compared with heaven
> > and earth, for there is nothing which they do not hold and sustain,
> > nothing which they do not cover and envelop. They are to be compared
> > with the seasons in their interaction, with the light of the sun and
> > the light of the moon giving place to each other. Thus all creatures
> > were nourished alike with none injuring their fellows. All men pursued
> > the Way alike with none contradicting it to another. By the virtue of
> > their lesser powers the streams flowed in their courses; and by virtue
> > of their greater powers there were mighty transformations. This in them
> > is that by which Heaven-and-Earth is supreme. (The talk of traditions
> > and laws is out of place.)
> >
> > It is only the man who is entirely sage-like in the Great Society who
> > can be both brilliant in intellect and intuitively wise, and thus be
> > adequate for being over all men: who can be magnanimous and
> > tender-hearted, and thus be adequate for being king to all: who can be
> > strong and determined, and thus be adequate for holding all in control:
> > who can be outwardly composed and inwardly true, and thus be adequate
> > for being revered: who can be cultured in mind and withdrawn into his
> > studious thoughts, and thus be adequate for distinguishing between true
> > and false. Like a fathomless deep spring, continually gushing forth and
> > watering far and wide! Being all-embracing like heaven and deep as a
> > spring from the abyss, when he appears, the people all revere him: when
> > he speaks, they all trust him: when he acts, they all take delight in
> > him. Thus it is that his fame spreads from end to end of the civilized
> > world [lit. the Middle Kingdom] and even to the barbarian tribes. Where
> > ships and carriages go, wherever the strength of man penetrates,
> > wherever the canopy of heaven is overhead and the earth bears up the
> > world, on whatever spot the sun and the moon shine and the frosts and
> > dews fall, all who have blood and breath pay loving homage to him. And
> > thus it may be said, he pairs with Heaven. [(God), Middle Kingdom is
> > China.]
> >
> > It is only the man who is entirely real in his world of men who can
> > make the warp and woof of the great fabric of civilized life, who can
> > establish the great foundations of civilized society, and who can
> > understand the nourishing processes of heaven and earth. Can there be
> > any variableness in him? His human-heartedness how insistent! His depth
> > how unfathomable! His super-humanness how overwhelming! Who is there
> > who can comprehend this unless he posses acute intelligence and
> > sage-like wisdom, unless he reach out to the spiritual power of Heaven!
> > (Only the One to come will know about this.)
> >
> > There is the expression in the Book of Songs: 'Over her embroidered
> > robe she wears a simple cloak'; for she dislikes the display of the
> > robe's elegance. Hence the Way of the true man is hidden from view yet
> > daily more resplendent, whilst the untrue man takes the obvious path
> > and daily goes more and more to ruin. The true man may seem tasteless,
> > but people do not weary of him. He has simplicity along with great
> > accomplishments, is thorough but all in accord with principle. He knows
> > the nearness of the distant, that, indeed, the wind must come from
> > somewhere, that the invisible must become visible. Such a man has the
> > right to enter into spiritual power. As it is said in the Book of
> > Songs: 'Without a word we seek the presence. During this time (of
> > sacrifice) all quarrels are put aside.' Before the true monarch gives
> > rewards for goodness, the people are already encouraged to be good.
> > Before he punishes in his anger, they fear him in a way that no
> > hatchets or battle-axes can make them fear. As it is said in the Book
> > of Songs: 'Nothing is more resplendent than their spiritual power. The
> > chieftains all pattern themselves on it.' Thus it is that the true
> > monarch is true-hearted and reverent of spirit, and the world is at
> > peace. As the saying is in the Book of Songs: 'I am moved by your
> > spiritual power of understanding. You do not build your fame on empty
> > show.' And the Master said: 'Of the means of transforming the people,
> > the least is the bubble of fame.' And, again, in the Book of Songs:
> > 'Spiritual power is weightless as a hair. Yet even a hair has weight
> > for comparison.' But 'the deeds of high Heaven are without sound and
> > smell.' This is perfection.
> >
> > (23rd July 2001) Where does the spiritual power come from? By Confucian
> > theory? Those who talk too much don't understand this. Spiritual power
> > comes from inaction or meditation. Therefore action (inaction) is
> > supreme. With the spiritual power, one can do propagation. This
> > propagation increases further the spiritual power because of
> > compassion, love for fellow human being. In Buddhist term, it is the
> > 'Great Vehicle' or Mahayana.
> >
> > My Articles Home Great Learning Analects of Confucius
>
> Your long mumble jumble post is much too long to read. Besides, I am
> not into heaven and the Ways of Confucious or Toaist.
>
> >
> > Edited on 3rd July 2005
> >
> >
> >
> > Komin wrote:
> > > xyz ,
> > >
> > > good luck to you ,
> > > if mathematics always works for you .
> > >
> > >
> > > rst0 wrote:
> > > > Komin wrote:
> > > > > xyz,yes
> > > > > mathematics,
> > > > >
> > > > > that is why the book Mathematica Principia doesn' t always work .
> > > >
> > > > Mathematical theorem always work. It's the cornerstone of all
> > > > engineering and scientific foundation.
> > > >
> > > > >
> > > > >
> > > > >
> > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > Komin wrote:
> > > > > > > xyz , Komin dis-agree ,
> > > > > > >
> > > > > > > take it or leave ti .
> > > > > >
> > > > > > What do you mean disagreed. You know mathematics. Those equations
> > > > > > proved that I am right.
> > > > > >
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > > Komin wrote:
> > > > > > > > > xyz ,
> > > > > > > > >
> > > > > > > > > CCP= corruptions ,
> > > > > > > > > but CCP does not = Confucians .
> > > > > > > >
> > > > > > > > Why not, komin? since you are the one that say confucian = corruptions.
> > > > > > > > With mathematical therum:
> > > > > > > >
> > > > > > > > if A = B, and B = C,
> > > > > > > >
> > > > > > > > therefore:
> > > > > > > > A = C.
> > > > > > > >
> > > > > > > > >
> > > > > > > > >
> > > > > > > > >
> > > > > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > > > > Komin wrote:
> > > > > > > > > > > Confucian = Corruptions .
> > > > > > > > > >
> > > > > > > > > > Corruption = CCP?
> > > > > > > > > > Therefore:
> > > > > > > > > > CCP = Confucian?
> > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > > > > > > in India.
> > > > > > > > > > > >
> > > > > > > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > > > > > > >
> > > > > > > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > > > > > > trouble when the king ages and dies.
> > > > > > > > > > > >
> > > > > > > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > > > > > > >
> > > > > > > > > > > > > The
|
|
|
| Re: My Confucianism [message #221915 ] |
Do, 06 Juli 2006 18:47 |
|
alex_kew [at] yahoo.com wrote:
> If you don't like to see or read, then get lost.
Hey!! don't be so rude. Your mumble jumbo is still too long.
> ------------------------------------------------------------ --------------------------------------------------
>
> [ That which Heaven entrusts to man is to be called his nature. The
> following out of this nature is to be called the Way. The cultivation
> of the Way is to be called instruction in systematic truth. ]
>
> The 1st para of Zhongyong or Doctrine of the Means is like this.
> Heaven gives us self-nature. The way to return is Tao. The cultivation
> of the Way is religion.
>
> Confucianism is a religion. The word 'chiow' is stated. Why people say
> it is a philosophy, I still don't understand.
> Heaven gives us self-nature. We can call self-nature our spiritual
> soul. Or you can call it in other names.
> Cultivation of the Way is no different from Taoism or Buddhism. It is
> mainly meditation and preaching goodness to people.
>
> rst0wxyz [at] yahoo.com wrote:
> > alex_kew [at] yahoo.com wrote:
> > > You two want to go mad ?
> > > ------------------------------------------------------------ -------------------------
> > >
> > > http://sg.geocities.com/alex_kew/chinese/zhongyong.html
> > > The Mean-In-Action
> > >
> > > That which Heaven entrusts to man is to be called his nature. The
> > > following out of this nature is to be called the Way. The cultivation
> > > of the Way is to be called instruction in systematic truth. The Way, it
> > > may not be abandoned for a moment. If it might be abandoned, it would
> > > not be the Way. Because this is so, the man of principle holds himself
> > > restrained and keyed up in relation to the unseen world (lit. what he
> > > cannot see or hear). Since there is nothing more manifest than what is
> > > hidden, nothing more visible than what is minute, therefore the man of
> > > principle is on guard when he is alone with himself. (The nature in
> > > human is the soul or spirit. The Truth about this nature is Tao or Way.
> > > Tao or Spirit, inherent in each one, cannot be removed from human body.
> > > Once IT is removed, the man is dead. Meditation is to be in communion
> > > with Tao or Way, and the mind should be tied to a point and not allowed
> > > to wonder about even when alone.)[Few lines have no translation.]
> > >
> > > Chung-ni Said: 'The man of true breeding is the mean in action. The man
> > > of no breeding is the reverse. The relation of the man of true breeding
> > > to the mean in action is that, being a man of true breeding, he
> > > consistently holds to the mean. The reverse relationship of the man of
> > > no breeding is that, being what he is, he has no sense of moral
> > > caution.' (Mean in action is about the same as The Middle Path of the
> > > Buddhist doctrine. Mean in action can also be focusing on the centre,
> > > because the Mark is the chakra 'shuan-kuan'.)
> > >
> > > The Master said: 'Perfect is the mean in action, and for a long time
> > > now very few people have had the capacity for it.' (This statement can
> > > mean this middle focusing is known to a handful and successful
> > > persons.)
> > >
> > > The Master said: 'I know why the Way is not pursued. (It is because)
> > > the learned run to excess and the ignorant fall short. I know why the
> > > Way is not understood. The good run to excess and the bad fall short.
> > > Amongst men there are none who do not eat and drink, but there are few
> > > who can really appreciate flavors.'
> > >
> > > The Master said: 'Alas, this failure to pursue the Way!'
> > >
> > > The Master said: 'Consider Shun, the man of great wisdom. He loved to
> > > ask advice and to examine plain speech. He never referred to what was
> > > evil, and publicly praised what was good. By grasping these two
> > > extremes he put into effect the Mean among his people. In this way he
> > > was Shun (ie a sage-emperor), was he not?' (The use of Shun to explain
> > > the mean in action is misleading. Confucius talked about the character
> > > of Shun but not how he cultivated himself. The meaning might be in the
> > > word 'shun'.)
> > >
> > > The Master said: 'All men say "I know," but they are driven into nets,
> > > caught in traps, fall into pitfalls, and not one knows how to avoid
> > > this. All men say "I know," but, should they choose the mean in action,
> > > they could not persist in it for a round month.'
> > >
> > > The Master said: 'Hui, a real man! He chose the mean in action, and, if
> > > he succeeded in one element of good, he grasped it firmly, cherished it
> > > in his bosom, and never let it go.' (The use of Hui is stupid. Hui died
> > > young. So he can be said to be not at his prime. When meditating, you
> > > can prolong your life.)
> > >
> > > The Master said: 'The states and families of the Great Society might
> > > have equal divisions (of land). Men might refuse noble station, and the
> > > wealth that goes with it. They might trample the naked sword under
> > > foot. But the mean in action, it is impossible for them to achieve
> > > that.' (don't make sense)
> > >
> > > Tzu Lu inquired about strong men, and the Master said: 'Is it strong
> > > men of the southern kind (that you have in mind)? The strong man of the
> > > south is magnanimous and gentle in instructing people, and he takes no
> > > revenge for being treated vilely; it is the habit of a man of true
> > > breeding to be like this. The strong man of the north lives under arms
> > > and dies without a murmur: it is the habit of a man of true force to be
> > > like this. Hence the man of true breeding, how steadfast he is in his
> > > strength, having a spirit of concord and not giving way to pressure. He
> > > takes up a central position and does not waver one way or another. How
> > > steadfast his strength, for, when there is good government, he does not
> > > change his original principles, and, when there is vile government, he
> > > does not change, even though his life be at stake.' (another nonsense)
> > >
> > > The Master said: 'To unravel mysteries and work miracles, that I will
> > > not do, even though my name should be recorded for ages to come. The
> > > man of true breeding follows the Way in all his acts, and it is
> > > impossible for me, therefore, to abandon the course half-way. The man
> > > of true breeding has faith in the mean in action. Although he live the
> > > life of a recluse, unknown to his age, he has no regrets. A man must be
> > > a sage to have this capacity.' (Confucius's admission about Taoist
> > > recluse)
> > >
> > > The Way of the true man is widely apparent and yet hidden. Thus the
> > > ordinary man and woman, ignorant though they are, can yet have some
> > > knowledge of it; and yet in its perfection even a sage finds that there
> > > is something there which he does not know. Take the vast size of
> > > heaven-and-earth; men can still find room for criticism of it. Hence,
> > > when the enlightened man speaks of supreme bigness, it cannot be
> > > contained within the world of our experience. Nor, when he speaks of
> > > supreme smallness, can it be split up in the world of our experience
> > > into nothing. As is said in the Book of Songs, 'The hawk beats its way
> > > up to the height of heaven, the fish dives down into the abyss.' That
> > > refers to things being examined from above and from below. Thus the Way
> > > of the man of principle: its early shoots coming into existence in the
> > > ordinary man and woman, but in its ultimate extent to be examined in
> > > the light of heaven-and-earth. (The bird flying up and the fish
> > > represent our eyebrows and the nose. Chuang Tzu also mentioned this in
> > > chapter one.)
> > >
> > > The Master said: 'The Way is not far removed from men. If a man pursue
> > > a way which removes him from men, he cannot be in The Way. In the Book
> > > of songs there is the word, "When hewing an axe-handle, hew an
> > > axe-handle. The pattern of it is close at hand.' You grasp an
> > > axe-handle to hew an axe-handle, although, when you look from the one
> > > to the other (ie from the pattern to the block of wood), they are very
> > > different. Therefore the right kind of ruler uses men to control men
> > > and attempts nothing beyond their correction; and fidelity and mutual
> > > service (these two human qualities) cannot be outside the scope of the
> > > Way. The treatment which you do not like for yourself you must not hand
> > > out to others. And this Way for the man of true breeding has four sides
> > > to it, in not one of which have I succeeded. To serve my father as I
> > > would have a son serve me as a father, in this I, Chiu, have failed. To
> > > serve my prince as I would have a minister serve me as a prince, in
> > > this I, Chiu, have failed. To serve my elder brother as I would have a
> > > younger brother serve me as an elder brother, in this I, Chiu, have
> > > failed. To be beforehand in treating a friend as I would have him treat
> > > me as a friend, in this I, Chiu, have failed.' (The Tao or Way is
> > > inside us. A block of wood represents man. When hacked to be a
> > > axe-handle means becoming a sage. So man and sage is still wood but in
> > > different shape only. The mention of good behavior is out of place.
> > > Standard behavior is legalized by the men of old, so it is a form of
> > > law. Our natural self is without law. Law is man made not God made.)
> > >
> > > The acts of the true man agree with the station in life in which he
> > > finds himself, and he is not concerned with matters outside that
> > > station. If he is a man of wealth and high position, he acts as such.
> > > If he is a poor man and low in the social scale, he acts accordingly.
> > > So also, if he is among barbarians, or if he meets trouble. In fact,
> > > there is no situation into which he comes in which he is not himself.
> > > In a high station he does not disdain those beneath him. In a low
> > > station he does not cling round those above him. He puts himself in the
> > > right and seeks no favors. Thus he is free from ill will, having no
> > > resentment against either Heaven or men. He preserves an easy mind as
> > > he awaits the Will of Heaven: (in contrast to) the man who is not true,
> > > who walks in perilous paths and hopes for good luck. As the Master
> > > said: 'In archery there is a resemblance to the man of true breeding.
> > > If a man misses the target, he looks for the cause in himself.'
> > > (Confucius was contradictory in saying these. He preached to the
> > > various princes in different states in order to secure high post but
> > > without luck.)
> > >
> > > The Way of the true man is like a long journey, since it must begin
> > > with the near at hand. It is like the ascent of a high mountain, since
> > > it must begin with the low ground. In the Book of Songs there is: The
> > > happy union with wife and child is like the music of lutes and harps.
> > > When concord grows between brother and brother, the harmony is sweet
> > > and intimate. The ordering of your household, your joy in wife and
> > > child! (Charity begins at home.)
> > >
> > > The Master said: 'How greatly parents are served in this!'
> > >
> > > The Master said: 'How irrepressible is the spiritual power in the
> > > manes! Look for them and they are not to be seen. Listen for them, and
> > > they are not to be heard. They are in things, and there is nothing
> > > without them. They stir all the people in the Great Society to fast and
> > > purify themselves and wear their ritual robes, in order that they may
> > > sacrifice to them. They fill the air, as if above, as if on the left,
> > > as if on the right. As the Book of Songs has it: 'The coming of the
> > > Spirits! Incalculable. And yet they cannot be disregarded.' Even so is
> > > the manifestation of the minute and the impossibility of hiding the
> > > real. (He was talking about Tao.)
> > >
> > > The Master said: 'Consider Shun, the man of superb filial piety. By the
> > > virtue in him he was a sage. In his dignity he was Son of Heaven. In
> > > his wealth he owned all within the four seas. Temple sacrifices were
> > > made to him, and his memory was cherished by his descendants. Thus it
> > > is that outstanding personality is bound to obtain its position of
> > > authority, its wealth, its fame, and its lasting life. For thus it is
> > > that Heaven, as it gives life to all creatures, can be surely trusted
> > > to give to each what is due to its basic capacity. And thus it is that
> > > the well-planted is nourished and the ill-planted falls prostrate. (The
> > > mention of temple sacrifice is stupidity in the sense that Chinese
> > > follow this advice to hero-worship their idols. The praise for Shun is
> > > stupid. Shun was not a sage when he was king. He abdicated the throne
> > > and later seek the Tao and may be a sage.)
> > >
> > > The Book of Songs has the word:
> > >
> > > Hail to our sovereign prince! How gracious is his personality! He has
> > > put the people to right: he has put his men to right. Heaven has
> > > vouchsafed its bounty to him. Heaven has protected him and appointed
> > > him king; Heaven's blessing is his, not once but again and yet again.
> > > (This is for the future sage-king.)
> > >
> > > Thus it is that the man of superb personality is bound to receive the
> > > commission from Heaven.
> > >
> > > The Master said: 'The only man who has been without sorrow is King Wen.
> > > He had Wang Chi for father and King Wu for son. The father laid the
> > > foundation, and the son built on it. King Wu thus inherited from a line
> > > of kingly men, T'ai Wang, Wang Chi, and King Wen. Once he had buckled
> > > on his armor, the world was his, for (although he rebelled) he suffered
> > > no loss to his world wide reputation. In dignity he became the son of
> > > Heaven, in wealth he owned all within the four seas. Temple sacrifices
> > > were made to him, and his memory was cherished by his descendants.'
> > > (Confucius's reference to King Wen and King Wu is wrong. These men were
> > > not sages. Sage does not kill a living soul. And again the temple
> > > sacrifices.)
> > >
> > > It was in his old age that King Wu received the Commission, and it was
> > > Duke Chou who carried to completion the virtue in King Wen and King Wu.
> > > The rite reserved for sacrificing to a Son of Heaven he used for
> > > sacrificing to his (non-royal) forbears. And this rule in ritual was
> > > extended to the feudatories and great officers and was applied in every
> > > rank of society down to the minor officials and the common people. If
> > > the father was a great officer and the son a minor official, then the
> > > father was buried with the rite of a great officer, but afterwards was
> > > sacrificed to with the rite of a minor officer. If the father was a
> > > minor official and the son a great officer, then the father was buried
> > > with the rite of a minor official, but afterwards was sacrificed to
> > > with the rite of a great officer. The practice of mourning for one year
> > > was extended to a great officer, of mourning for three years to a Son
> > > of Heaven. In the case of mourning for a father or a mother, there was
> > > no difference for the noble or the commoner. The practice was the same.
> > > (The stupidity of including funeral rites in this book shows the moral
> > > standard of Confucius. He had not reached the sage stage. This
> > > inclusion did retard the progress of Chinese in the past 2500 years,
> > > because people are concern about rites and ritual, so where have they
> > > time to learn other things.)
> > >
> > > The Master said: 'How wide an influence King Wu's and Duke Chou's
> > > filial piety had.' Filial men are those who are well able to follow up
> > > what the men before have willed, and preserve what they have
> > > undertaken. In the spring and the autumn they repair their ancestral
> > > temples, arrange the sacrificial vessels, set in order the ceremonial
> > > robes, and offer the seasonal meats. The ritual of the temple is the
> > > means by which the line on the male side and the line on the female
> > > side are kept distinct. The gradation of titles is the means by which
> > > higher and lower ranks are defined. The distinctions of office are the
> > > means by which the worth of men is marked. In the pledging rite those
> > > of low station present the cup to those of high, and thus a place is
> > > made for the common man. At the festal board white-haired old men have
> > > their places, and by this means differences of age are observed. To
> > > maintain one's ancestors in their proper shrines, to carry out their
> > > rites, to play their music, to reverence those whom they honored, to
> > > love those closely related to them, to serve the dead as they were
> > > served alive, to serve those who are no more as they were served when
> > > they were here: this is the height of filial piety. Let (a ruler) only
> > > grasp the significance of the rites at the altars of Heaven and Earth
> > > and those in the ancestral temple, and government will become (as easy)
> > > as pointing to the palm of the hand. For the rites to Heaven and Earth
> > > are means by which service is rendered to Shang Ti, the rites in the
> > > temple are the means by which (grateful) offerings are made to those
> > > from whom we have sprung. (This lecture is stupid. Confucius was
> > > promoting custom and traditions. He was trying to say that were proper.
> > > That is why Chinese are superstitious and cannot become strong. If you
> > > don't pray to your ancestors but do my meditation, you will become
> > > strong and prosperous. Also don't pray to the Heaven and Earth, because
> > > Tao or Way is inside you.)
> > >
> > > The Duke Ai asked advice as to governing, and the Master said: 'King
> > > Wen's and King Wu's system of government is revealed in the historical
> > > records. It is this: with their kind of men the system worked: without
> > > their kind of men it came to an end. Man's right way is to be prompt in
> > > good government as the earth's way is to be prompt in making things
> > > grow. Thus, good government is like the speed with which some reeds
> > > grow. For this reason good government depends on the men (who govern).
> > > Such men are obtainable on the basis of their personality. The
> > > cultivation of personality is on the basis of the Way. The cultivation
> > > of the Way is on the basis of human-heartedness. To be human hearted is
> > > to be a man, and the chief element in human-heartedness is loving one's
> > > relations. So it is with justice: it is to put things right, and the
> > > chief element in it is employing worthy men in public service, whilst
> > > the degrees in kinship and the grades of office are the product of the
> > > established order of procedure. (Unless those in the high ranks of
> > > society can capture the confidence of those in the lower ranks, they
> > > cannot gain the support of the people for their administrative
> > > measures). Thus it is that the true ruler must not fail to cultivate
> > > his self; and, having it in mind to do this, he must not fail to serve
> > > his parents; and having it in mind to do this, he must not fail to have
> > > knowledge of men; and having it in mind to have this knowledge, he must
> > > not fail to have knowledge of Heaven. (See my drawing in my comments on
> > > Great Learning above. Same meaning.)
> > >
> > > There are five things which concern everybody in the Great Society, as
> > > also do the three means by which these five things are accomplished. To
> > > explain, the relationship between sovereign and subject, between father
> > > and son, between husband and wife, between elder and younger brother,
> > > and the equal intercourse of friend and friend; these five
> > > relationships concern everybody in the Great Society. Knowledge,
> > > human-heartedness, and fortitude, these three are the means; for these
> > > qualities are the spiritual power in society as a whole. The means by
> > > which this power is made effective is unity. (This lecture is
> > > secondary.)
> > >
> > > Some people know these relationships by the light of nature. Others
> > > know them by learning about them from a teacher. Others, again, know
> > > them through hard experience. But once they all do know them, there is
> > > unity. Some people practice these relationships with a natural ease.
> > > Others derive worldly advantage from their practice of them. Others,
> > > again, have to force themselves to practice them. But once they all
> > > have achieved success in practicing them, there is unity. (Meditation
> > > will develop intuitive power in you.)
> > >
> > > The Master said: 'To love to learn is to be near to having knowledge.
> > > To put into practice vigorously is to be near to being human-hearted.
> > > To know the stings of shame is to be near to fortitude. So we may infer
> > > that the man who knows these three things, knows how to cultivate his
> > > self. When he knows how to do that, it may be inferred that he knows
> > > how to rule other individuals. And, when he knows how to do that, it
> > > may be inferred that he knows how to rule the whole of the Great
> > > Society with its states and families. (Confucius himself and his so
> > > called sage-kings were unable to bring peace to the world world, so his
> > > words are useless. I think he just copied from old book like the Book
> > > of Songs etc. Or else he should have brought world peace in around 550
> > > BC.)
> > >
> > > For those whose function covers the whole Great Society or any one of
> > > its constituent states, there are nine basic duties: cultivation of
> > > one's self, honoring men of worth, affectionate treatment of the royal
> > > family, high respect towards ministers of state, courtesy towards all
> > > the other officers, fatherly care of the common people, promotion of
> > > the hundred crafts, kindly treatment of strangers, enlistment of the
> > > fervent loyalty of the fief-holders. Let the self be cultivated, then
> > > the Way is established in the country. Let the right men be put into
> > > the right posts, then mistakes[? in administration] will not occur. Let
> > > the royal family be treated affectionately, then the royal uncles and
> > > cousins will bear no ill will. Let the ministers of state be held in
> > > high respect, then there will be no vacillation in policy. Let courtesy
> > > be extended to all the other officers, then the lower ranks will doubly
> > > repay that courtesy. Let fatherly care be bestowed on the common
> > > people, then they will gladly obey. Let the hundred crafts be promoted,
> > > then the resources for expenditure will be ample. Let strangers be
> > > treated with kindness, then men from all parts will be attracted. Let
> > > the loyalty of the fief-holders be enlisted, then the whole Great
> > > Society will stand in awe of the Throne. (The main point is self
> > > cultivation - meditation. The other words are not so important.)
> > >
> > > (At the times of solemn sacrifice) when purification is to be made and
> > > ritual robes to be worn, if nothing be done in contravention of the
> > > established order of procedure, this is the means by which the
> > > individual self is cultivated. If intrigues be expelled from court and
> > > seductive beauties kept well away, if riches be regarded lightly and
> > > the virtue in men be prized, men of worth are thereby encouraged. If
> > > high titles together with generous allowances be given to the members
> > > of the royal family, if sympathy be shown with their natural likes and
> > > dislikes, they are thereby encouraged to family affection. If their
> > > departments be enlarged, and they be given full responsibility,
> > > ministers of state are thereby encouraged. If an honest confidence be
> > > given to them and allowances be on a generous scale, lower ranks of
> > > officers are thereby encouraged. If the corvee be used only at the
> > > farmer's slack time and the taxes be lightened, the common people are
> > > thereby encouraged. If daily and monthly trials of skill be held, and
> > > grants of better rations be given on the merit of the work done, the
> > > hundred crafts are thereby encouraged. If they be escorted on their
> > > return and welcomed on their arrival, if those who are men of merit be
> > > entertained and those who are not be given charity, kindness is thereby
> > > shown to strangers. If arrangements be made for sacrifices in great
> > > families whose line of succession has been broken, and fiefs which have
> > > been extinguished be restored, if order be made where anarchy prevails
> > > and support be given where there is danger from attack, and if courts
> > > be held at stated intervals and a generous bounty be dispensed at their
> > > close with a moderate tribute required at their opening, the fervent
> > > loyalty of the fief-holders is thereby enlisted. These are the nine
> > > basic duties for the men whose function covers the whole Great Society
> > > or one of its states. By the practice of these duties and the way in
> > > which they work, there is unity. (This lecture is secondary)
> > >
> > > In the transaction of business success depends on preparation
> > > beforehand: without preparation there will be failure. If you decide
> > > beforehand what you are going to say, (when the time comes) you will
> > > not stutter and stammer; and if you are decided on what you are setting
> > > out to do, you will fall into no quandaries. Decide (therefore)
> > > beforehand what conduct should be, and then there will be no regrets:
> > > decide beforehand what the Way is, and then there will be no limit to
> > > the result. Thus, unless those in the higher rank of society can
> > > capture the confidence of those in the lower ranks it is impossible for
> > > them to gain the support of the people for their administrative
> > > measures. But there is only one way by which this confidence may be
> > > captured; for, if friends cannot trust each other, there can be no
> > > confidence in the men in the higher ranks. But there is only one way by
> > > which friends can come to trust each other; for if men are not dutiful
> > > to their parents, there can be no trust between them as friends. But
> > > there is only one way for men to be dutiful to their parents; for, if
> > > in rounding in on themselves, they are not true, they cannot be dutiful
> > > to their parents. But there is only one way for a man to have a true
> > > and real self; for, if he does not understand the good, he cannot be
> > > true and real in himself. (Another useless talk.)
> > >
> > > It is the characteristic of Heaven to be the real. It is the
> > > characteristic of man to be coming-to-be-real. (For a man) to be real
> > > [ie to have achieved realness] is to hit the Mean without effort, to
> > > have it without thinking of it, entirely naturally to be centred in the
> > > Way. This is to be a sage. To be coming-to-be-real is to choose the
> > > good and hold fast to it. This involves learning all about the good,
> > > asking about it, thinking it over carefully, getting it clear by
> > > contrast, and faithfully putting it into practice. If there is any part
> > > about which he has not learnt or asked questions, which he has not
> > > thought over and got clear by contrast, or which he has not put into
> > > practice, he sets to work to learn and ask and think and get clear and
> > > put into practice. If he does not get the required result, he still
> > > does not give up working. When he sees other men succeeding by one
> > > effort, or it may be a hundred, he is prepared to add a hundredfold to
> > > his own effort. The man who can last this course, although he is
> > > stupid, will come to understand: although he is weak, will become
> > > strong. (Good for everyone.)
> > >
> > > To (be able to) proceed from (the capacity for) realness to
> > > understanding is to be ascribed to the nature of man. To proceed from
> > > understanding to realness is to be ascribed to instruction in truth.
> > > Logically, realness involves understanding and understanding involves
> > > realness.
> > >
> > > It is only the man who is entirely real in this world of experience who
> > > has the power to give full development to his own nature. If he has
> > > that power, it follows that he has the power to give development to
> > > other men's nature. If he has that power, it follows that he has the
> > > power to give full development to the natures of the creatures. Thus it
> > > is possible for him to be assisting the transforming, nourishing work
> > > of heaven and earth. That being so, it is possible for him to be part
> > > of a trinity of power (heaven, earth, and himself). (This is true and I
> > > don't know where he copied from?)
> > >
> > > For, in the second place, with regard to the lopsided man, he can have
> > > realness. Assuming there is realness, the inference is that it takes on
> > > form. If it takes on form, then it is conspicuous. If conspicuous, then
> > > full of light: if full of light, then stirring things: if stirring
> > > things, than changing them: if changing them, then transforming them.
> > > Thus it is only the man who is entirely real in the world of experience
> > > who has the capacity to transform.
> > >
> > > A characteristic of the entirely real man is that he is able to
> > > foreknow. When a country is about to flourish, there are bound to be
> > > omens of good. When it is about to perish, there are bound to be omens
> > > of evil fortune. These are revealed in the milfoil and (the lines on
> > > the shell of) the tortoise. They affect the four limbs. When disasters
> > > or blessings are on the way, the morally good and the morally evil
> > > (elements) in a country are bound to be known first of all. Thus the
> > > entirely real man has a likeness to the divine. (The mention of fortune
> > > telling is ill-placed. So many Chinese depend on it to do their daily
> > > work. This is stupid.)
> > >
> > > Realness is self-completing, and the way of it is to be self-directing.
> > > Realness is the end as well as the beginning of things, for without
> > > realness there would be no things at all: which is the reason why the
> > > true man prizes above everything coming-to-be-real. Realness is not
> > > merely a matter of an individual completing himself. It is also that by
> > > which things in general are completed. The completing of the individual
> > > self involves man-to-man-ness (jen). The completing of things in
> > > general involves knowledge. Man-to-man-ness and knowledge are spiritual
> > > powers (te) inherent in man, and they are the bridge [lit. tao, way]
> > > bringing together the outer and the inner. Hence it is self-evidently
> > > right that realness should function continuously. (No comment yet
> > > because of the Chinese word Realness.)
> > >
> > > The result is that entire realness never ceases for a moment. Now if
> > > that be so, then it must be extended in time: if extended in time, then
> > > capable of proof: if capable of proof, then extended in space-length:
> > > if extended in length, then extended in area: if extended in area, then
> > > extended in height-visibility. And this quality of extension in area is
> > > what makes material things supportable from below: this quality of
> > > extension in height-visibility is what makes things coverable from
> > > above: whilst the extension in time is what makes them capable of
> > > completion. thus area pairs with earth, height-visibility with heaven,
> > > and space plus time makes limitlessness. This being its nature, it is
> > > not visible and yet clearly visible, does not (deliberately) stir
> > > things and yet changes them, takes no action and yet completes them.
> > > [This is abstract talk, like the Diamond Sutra talking about the six
> > > directions. Here it mentions the inaction (wu wei) and completion of
> > > things.]
> > >
> > > The Way of Heaven-and-Earth may be summed up in a word, namely, their
> > > function in relation to all things is unique, and consequently their
> > > giving of life to all things is unfathomable. The Way of
> > > Heaven-and-Earth is large, is substantial, is high, is brilliant, is
> > > far-reaching, is long-enduring. But take now the heaven before us with
> > > its bits of brightness: and yet viewed in its inexhaustible extent with
> > > its network of sun and moon and stars, constituting the canopy over all
> > > creation. Let us take this earth before us, a handful of soil: and yet
> > > bearing the burden of the Hua Mountains and the rivers and the seas
> > > without feeling the weight or letting the water seep away. Take this
> > > mountain, just a fistful of stones: and yet on its broad flanks
> > > producing plants and trees, making a home for birds and beasts, and
> > > storing within masses of precious stones and metals. Take this piece of
> > > water, just a ladleful: and yet in its plumbed depths producing all the
> > > fishes and monsters of the deep which are of so great profit to
> > > mankind. The Book of Songs has the words: 'Heaven's decrees, how
> > > gloriously unceasing they are': which means that this is what makes
> > > heaven to be Heaven. And again, 'How concealed from view was the purity
> > > of spiritual power (te) in King Wen': which means that this was what
> > > made King Wen to be wen (the civilized): for purity does not stop. [The
> > > verses here are talking about the face. Sun and moon represent our
> > > eyes. The Hua mountain represents our nose. (42 sections Sutra's last
> > > section has saying like 'Samadhi is like the splendor in front' the Hua
> > > word is used.) The water represents our tears. Confucius was trying to
> > > pin point the word 'wen' to mean something here.]
> > >
> > > How supreme is the Way of the sage man, (the influence of it) spreading
> > > far and wide like the ocean. His Way nourishes all creation. Its
> > > influence reaches to the height of heaven. And how yet more supreme are
> > > the Three Hundred Maxims of the Ritual Code, and the ten times more on
> > > discipline in conduct. 'Unless the power of personality (te) be of the
> > > highest, the highest result of the Way cannot be consolidated.'
> > > Therefore the enlightened man does homage to the spiritual power (te)
> > > which is his by nature and applies himself to personal study (of li).
> > > The further a-field he goes in this, the more he explores the hidden
> > > subtleties. At the peak of enlightenment the mean in action directs
> > > him. Thus it is that he studies the old past and comes to know the new
> > > present, and gives earnest attention to (the principles and practice
> > > of) the Ritual Code. (Mean-in-action here could mean Tao or Way. Ritual
> > > Code is out of context here.)
> > >
> > > It follows from this that in a high position the enlightened man is not
> > > proud, in a low position he is not insubordinate. When things are right
> > > in the country his advice is such that he has to be employed. When
> > > things are wrong, his silence is such that he cannot be treated
> > > harshly. Is not this the meaning of the saying in the Book of songs:
> > > 'His intelligence and wisdom are a protection to himself'? As the
> > > Master said: 'To be ignorant and have a passion for one's own opinion,
> > > to be in a low position and be entirely self-willed, to live in the
> > > world today and go continually back to the old ways: people of this
> > > sort invite calamity on themselves.'
> > >
> > > The Son of Heaven is the only person who has the right to decide the
> > > rules of li (ritual), the weights and measures, and the forms of the
> > > characters. Take the Great Society as we see it today. Carriage wheels
> > > have to be a uniform distance apart, books have to be written in
> > > uniform characters, and conduct is regulated by uniform relationships.
> > > Although a man occupy the throne, if he has not the corresponding moral
> > > personality, he has not the right to make new rituals and music. Nor if
> > > he has the moral personality but does not occupy the throne has he this
> > > right. The Master said: 'I can speak of the Hsia Ritual, but (the
> > > authorities in) Chih State cannot prove what they were. I can study the
> > > Yin Ritual, because it still exists in Sung State. Actually I study the
> > > Chou Ritual, for it is in use today. I follow Chou.' (No point talking
> > > about rituals.)
> > >
> > > If the man who exercises kinship in the Great Society has the three
> > > important matters (of ritual, weights and measures, and the forms of
> > > the characters) in hand, he will seldom go wrong. But, if the man at
> > > the head be good but does not give such visible proof of his goodness,
> > > then being unattested, he does not inspire confidence, and the people,
> > > in consequence, do not obey. So also with his officials if they be good
> > > but have no respect (for the regulations which they enforce): they also
> > > do not inspire confidence, and the people, in consequence, do not obey.
> > > Thus it is that the Way of the true monarch is rooted and grounded in
> > > his own personality and proves itself in the eyes of the people, bears
> > > examination by the Three Sage-Kings, and reveals no fundamental errors:
> > > is built up in accord with Heaven-and-Earth and shows no contradiction
> > > (of its laws): is tested in relation to the manes and creates no
> > > doubts: and is able without society going astray to wait a hundred
> > > generations for a sage. If (a monarch's way) can stand the test in
> > > relation to the manes, then he has understanding of Heaven. If it can
> > > thus wait a hundred generations for a sage man without leading society
> > > astray, then he has understanding of man. And thus it is that the true
> > > monarch's influence may last for generations as the Way for the Great
> > > Society, and his deeds be an example and his words a pattern. Then
> > > people in far-off places look longingly to him; and those who are near
> > > will not grow weary of him. The Book of Songs has the words: 'In this
> > > quarter no hatred (of him), in that no wearying. Almost without ceasing
> > > night and day they continue their praises.' There never has been a true
> > > monarch of this kind who became widely known as 'a highly reputable
> > > parasite.' (A hundred generation is about right. Confucius's
> > > descendants are now in the 80th generation. It is very close. This
> > > confirms my saying that sage-kings of Confucius were not sages when
> > > they were kings.)
> > >
> > > Chung Ni handed on the (traditions of) Yao and Shun as if they had been
> > > his ancestors, and took Wen and Wu's laws as subject of exposition.
> > > These conformed with the regularity of the stars above and fulfilled
> > > the laws of land and water below. They are to be compared with heaven
> > > and earth, for there is nothing which they do not hold and sustain,
> > > nothing which they do not cover and envelop. They are to be compared
> > > with the seasons in their interaction, with the light of the sun and
> > > the light of the moon giving place to each other. Thus all creatures
> > > were nourished alike with none injuring their fellows. All men pursued
> > > the Way alike with none contradicting it to another. By the virtue of
> > > their lesser powers the streams flowed in their courses; and by virtue
> > > of their greater powers there were mighty transformations. This in them
> > > is that by which Heaven-and-Earth is supreme. (The talk of traditions
> > > and laws is out of place.)
> > >
> > > It is only the man who is entirely sage-like in the Great Society who
> > > can be both brilliant in intellect and intuitively wise, and thus be
> > > adequate for being over all men: who can be magnanimous and
> > > tender-hearted, and thus be adequate for being king to all: who can be
> > > strong and determined, and thus be adequate for holding all in control:
> > > who can be outwardly composed and inwardly true, and thus be adequate
> > > for being revered: who can be cultured in mind and withdrawn into his
> > > studious thoughts, and thus be adequate for distinguishing between true
> > > and false. Like a fathomless deep spring, continually gushing forth and
> > > watering far and wide! Being all-embracing like heaven and deep as a
> > > spring from the abyss, when he appears, the people all revere him: when
> > > he speaks, they all trust him: when he acts, they all take delight in
> > > him. Thus it is that his fame spreads from end to end of the civilized
> > > world [lit. the Middle Kingdom] and even to the barbarian tribes. Where
> > > ships and carriages go, wherever the strength of man penetrates,
> > > wherever the canopy of heaven is overhead and the earth bears up the
> > > world, on whatever spot the sun and the moon shine and the frosts and
> > > dews fall, all who have blood and breath pay loving homage to him. And
> > > thus it may be said, he pairs with Heaven. [(God), Middle Kingdom is
> > > China.]
> > >
> > > It is only the man who is entirely real in his world of men who can
> > > make the warp and woof of the great fabric of civilized life, who can
> > > establish the great foundations of civilized society, and who can
> > > understand the nourishing processes of heaven and earth. Can there be
> > > any variableness in him? His human-heartedness how insistent! His depth
> > > how unfathomable! His super-humanness how overwhelming! Who is there
> > > who can comprehend this unless he posses acute intelligence and
> > > sage-like wisdom, unless he reach out to the spiritual power of Heaven!
> > > (Only the One to come will know about this.)
> > >
> > > There is the expression in the Book of Songs: 'Over her embroidered
> > > robe she wears a simple cloak'; for she dislikes the display of the
> > > robe's elegance. Hence the Way of the true man is hidden from view yet
> > > daily more resplendent, whilst the untrue man takes the obvious path
> > > and daily goes more and more to ruin. The true man may seem tasteless,
> > > but people do not weary of him. He has simplicity along with great
> > > accomplishments, is thorough but all in accord with principle. He knows
> > > the nearness of the distant, that, indeed, the wind must come from
> > > somewhere, that the invisible must become visible. Such a man has the
> > > right to enter into spiritual power. As it is said in the Book of
> > > Songs: 'Without a word we seek the presence. During this time (of
> > > sacrifice) all quarrels are put aside.' Before the true monarch gives
> > > rewards for goodness, the people are already encouraged to be good.
> > > Before he punishes in his anger, they fear him in a way that no
> > > hatchets or battle-axes can make them fear. As it is said in the Book
> > > of Songs: 'Nothing is more resplendent than their spiritual power. The
> > > chieftains all pattern themselves on it.' Thus it is that the true
> > > monarch is true-hearted and reverent of spirit, and the world is at
> > > peace. As the saying is in the Book of Songs: 'I am moved by your
> > > spiritual power of understanding. You do not build your fame on empty
> > > show.' And the Master said: 'Of the means of transforming the people,
> > > the least is the bubble of fame.' And, again, in the Book of Songs:
> > > 'Spiritual power is weightless as a hair. Yet even a hair has weight
> > > for comparison.' But 'the deeds of high Heaven are without sound and
> > > smell.' This is perfection.
> > >
> > > (23rd July 2001) Where does the spiritual power come from? By Confucian
> > > theory? Those who talk too much don't understand this. Spiritual power
> > > comes from inaction or meditation. Therefore action (inaction) is
> > > supreme. With the spiritual power, one can do propagation. This
> > > propagation increases further the spiritual power because of
> > > compassion, love for fellow human being. In Buddhist term, it is the
> > > 'Great Vehicle' or Mahayana.
> > >
> > > My Articles Home Great Learning Analects of Confucius
> >
> > Your long mumble jumble post is much too long to read. Besides, I am
> > not into heaven and the Ways of Confucious or Toaist.
> >
> > >
> > > Edited on 3rd July 2005
> > >
> > >
> > >
> > > Komin wrote:
> > > > xyz ,
> > > >
> > > > good luck to you ,
> > > > if mathematics always works for you .
> > > >
> > > >
> > > > rst0 wrote:
> > > > > Komin wrote:
> > > > > > xyz,yes
> > > > > > mathematics,
> > > > > >
> > > > > > that is why the book Mathematica Principia doesn' t always work .
> > > > >
> > > > > Mathematical theorem always work. It's the cornerstone of all
> > > > > engineering and scientific foundation.
> > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > Komin wrote:
> > > > > > > > xyz , Komin dis-agree ,
> > > > > > > >
> > > > > > > > take it or leave ti .
> > > > > > >
> > > > > > > What do you mean disagreed. You know mathematics. Those equations
> > > > > > > proved that I am right.
> > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > > > Komin wrote:
> > > > > > > > > > xyz ,
> > > > > > > > > >
> > > > > > > > > > CCP= corruptions ,
> > > > > > > > > > but CCP does not = Confucians .
> > > > > > > > >
> > > > > > > > > Why not, komin? since you are the one that say confucian = corruptions.
> > > > > > > > > With mathematical therum:
> > > > > > > > >
> > > > > > > > > if A = B, and B = C,
> > > > > > > > >
> > > > > > > > > therefore:
> > > > > > > > > A = C.
> > > > > > > > >
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > > rst0wxyz [at] yahoo.com wrote:
> > > > > > > > > > > Komin wrote:
> > > > > > > > > > > > Confucian = Corruptions .
> > > > > > > > > > >
> > > > > > > > > > > Corruption = CCP?
> > > > > > > > > > > Therefore:
> > > > > > > > > > > CCP = Confucian?
> > > > > > > > > > >
> > > > > > > > > > > >
> > > > > > > > > > > >
> > > > > > > > > > > > alex_... [at] yahoo.com wrote:
> > > > > > > > > > > > > India has appointed president. The country has gone through many crisis
> > > > > > > > > > > > > but It does not break up. This is due to Confucianism and also to the
> > > > > > > > > > > > > many vegetarians. May be there are over 10 to 100 millions vegetarians
> > > > > > > > > > > > > in India.
> > > > > > > > > > > > >
> > > > > > > > > > > > > See Sri Lanka and Zimbabwe. They had appointed president before but
> > > > > > > > > > > > > switch to executive president. The countries are in bad shape.
> > > > > > > > > > > > >
> > > > > > > > > > > > > See Malaysia, there is Agong or king without power. Country is stable.
> > > > > > > > > > > > > The Agong's term is only 5 years. This is better than Thailand whose
> > > > > > > > > > > > > king is on the throne for 60 years. Therefore Thailand will be in
> > > > > > > > > > > > > trouble when the king ages and dies.
> > > > > > > > > > > > >
> > > > > > > > > > > > > alex_kew [at] yahoo.com wrote:
> > > > > > > > > > > > >
> > > > > > > > > > > > > > The
|
|
|
| Re: My Confucianism [message #221960 ] |
Fr, 07 Juli 2006 00:57 |
|
Get lost !
------------------------------------------------------------ ---------------------------------------
[ The Way, it may not be abandoned for a moment.
If it might be abandoned, it would not be the Way.
Because this is so, the man of principle holds himself
restrained and keyed up in relation to the unseen world (lit. what he
cannot see or hear). ]
The Tao is inside us, how can it be abandoned ?
If you pray to others like dieties, idols, ancestors etc, this is not
Tao.
Restrain is to cultivate self to influence the spiritual world.
Meditation is to build up spiritual power which can affect others.
rst0wxyz [at] yahoo.com wrote:
> alex_kew [at] yahoo.com wrote:
> > If you don't like to see or read, then get lost.
>
> Hey!! don't be so rude. Your mumble jumbo is still too long.
>
> > ------------------------------------------------------------ --------------------------------------------------
> >
> > [ T
|
|
|
| Re: My Confucianism [message #221969 ] |
Fr, 07 Juli 2006 01:36 |
|
alex_kew [at] yahoo.com wrote:
> Get lost !
All right, I'm going, I'm going. Gee, what a grouch!! People just
can't have any fun!!!
> ------------------------------------------------------------ ---------------------------------------
>
> [ The Way, it may not be abandoned for a moment.
> If it might be abandoned, it would not be the Way.
> Because this is so, the man of principle holds himself
> restrained and keyed up in relation to the unseen world (lit. what he
> cannot see or hear). ]
>
> The Tao is inside us, how can it be abandoned ?
> If you pray to others like dieties, idols, ancestors etc, this is not
> Tao.
> Restrain is to cultivate self to influence the spiritual world.
> Meditation is to build up spiritual power which can affect others.
>
> rst0wxyz [at] yahoo.com wrote:
> > alex_kew [at] yahoo.com wrote:
> > > If you don't like to see or read, then get lost.
> >
> > Hey!! don't be so rude. Your mumble jumbo is still too long.
> >
> > > ------------------------------------------------------------ --------------------------------------------------
> > >
> > > [ T
|
|
|
| Re: My Confucianism [message #221970 ] |
Fr, 07 Juli 2006 01:38 |
|
alex_kew [at] yahoo.com wrote:
> Get lost !
All right, I'm going, I'm going. Gee, what a grouch!! People just
can't have any fun!!!
> ------------------------------------------------------------ ---------------------------------------
>
> [ The Way, it may not be abandoned for a moment.
> If it might be abandoned, it would not be the Way.
> Because this is so, the man of principle holds himself
> restrained and keyed up in relation to the unseen world (lit. what he
> cannot see or hear). ]
>
> The Tao is inside us, how can it be abandoned ?
> If you pray to others like dieties, idols, ancestors etc, this is not
> Tao.
> Restrain is to cultivate self to influence the spiritual world.
> Meditation is to build up spiritual power which can affect others.
>
> rst0wxyz [at] yahoo.com wrote:
> > alex_kew [at] yahoo.com wrote:
> > > If you don't like to see or read, then get lost.
> >
> > Hey!! don't be so rude. Your mumble jumbo is still too long.
> >
> > > ------------------------------------------------------------ --------------------------------------------------
> > >
> > > [ T
|
|
|
| Re: My Confucianism [message #221971 ] |
Fr, 07 Juli 2006 01:41 |
|
Confucianism is a serious matter. Don't make fun here.
rst9wxyz [at] yahoo.com wrote:
> alex_kew [at] yahoo.com wrote:
> > Get lost !
>
> All right, I'm going, I'm going. Gee, what a grouch!! People just
> can't have any fun!!!
>
> > ------------------------------------------------------------ ---------------------------------------
> >
> > [ The Way, it may not be abandoned for a moment.
> > If it might be abandoned, it would not be the Way.
> > Because this is so, the man of principle holds himself
> > restrained and keyed up in relation to the unseen world (lit. what he
> > cannot see or hear). ]
> >
> > The Tao is inside us, how can it be abandoned ?
> > If you pray to others like dieties, idols, ancestors etc, this is not
> > Tao.
> > Restrain is to cultivate self to influence the spiritual world.
> > Meditation is to build up spiritual power which can affect others.
> >
> > rst0wxyz [at] yahoo.com wrote:
> > > alex_kew [at] yahoo.com wrote:
> > > > If you don't like to see or read, then get lost.
> > >
> > > Hey!! don't be so rude. Your mumble jumbo is still too long.
> > >
> > > > ------------------------------------------------------------ --------------------------------------------------
> > > >
> > > > [ T
|
|
|
| Re: My Confucianism [message #221974 ] |
Fr, 07 Juli 2006 01:51 |
|
Alex wrote:
> Confucianism is a serious matter. Don't make fun here.
For someone who believes in Confucianism, it may be a serious matter.
As for me, Confucianism is something I want to get rid of. It is
nothing serious about. Sorry to disappoint you.
>
> rst9wxyz [at] yahoo.com wrote:
>
> > alex_kew [at] yahoo.com wrote:
> > > Get lost !
> >
> > All right, I'm going, I'm going. Gee, what a grouch!! People just
> > can't have any fun!!!
> >
> > > ------------------------------------------------------------ ---------------------------------------
> > >
> > > [ The Way, it may not be abandoned for a moment.
> > > If it might be abandoned, it would not be the Way.
> > > Because this is so, the man of principle holds himself
> > > restrained and keyed up in relation to the unseen world (lit. what he
> > > cannot see or hear). ]
> > >
> > > The Tao is inside us, how can it be abandoned ?
> > > If you pray to others like dieties, idols, ancestors etc, this is not
> > > Tao.
> > > Restrain is to cultivate self to influence the spiritual world.
> > > Meditation is to build up spiritual power which can affect others.
> > >
> > > rst0wxyz [at] yahoo.com wrote:
> > > > alex_kew [at] yahoo.com wrote:
> > > > > If you don't like to see or read, then get lost.
> > > >
> > > > Hey!! don't be so rude. Your mumble jumbo is still too long.
> > > >
> > > > > ------------------------------------------------------------ --------------------------------------------------
> > > > >
> > > > > [ T
|
|
|
| Re: My Confucianism [message #222206 ] |
Sa, 08 Juli 2006 04:14 |
|
[ Since there is nothing more manifest than what is
hidden, nothing more visible than what is minute,
therefore the man of principle is on guard when he is alone with
himself.
(The nature in human is the soul or spirit. The Truth about this nature
is Tao or Way.
Tao or Spirit, inherent in each one, cannot be removed from human body.
Once IT is removed, the man is dead. Meditation is to be in communion
with Tao or Way, and the mind should be tied to a point and not allowed
to wonder about even when alone.)[Few lines have no translation.] ]
Comment: My original has comments already. Because the Way or Tao is a
VOID, it cannot be seen.
rst0wxyz [at] yahoo.com wrote:
> Alex
|
|
|
| Re: My Confucianism [message #222216 ] |
Sa, 08 Juli 2006 04:55 |
|
[ alex_... [at] yahoo.com wrote:
>Whatever your comment, you do harm to yourself. Your Spiritual Soul is
>God. It punishes you not me. Can you run away from your Spiritual Soul ?
alex, help me with something.
you post an old message entitled 'my confucianism',
yet you talk of god and spiritual souls. was it not
said of confucius that he did not discuss these things?
i don't have any issue with your beliefs. they're not
mine, but i respect you having them. but to call them
'confucianism' is a bit of a stretch, don't you think?
-shazi
------------
please ask your newsgroup provider to add
alt.philosophy.confucianism! thanks. ]
Sorry not to reply earlier because my computer was down.
See my latest postings to answer your questions.
rst0wxyz [at] yahoo.com wrote:
> Alex
|
|
|
| Re: My Confucianism [message #222392 ] |
So, 09 Juli 2006 04:50 |
|
[ Chung-ni Said: 'The man of true breeding is the mean in action.
The man of no breeding is the reverse.
The relation of the man of true breeding to the mean in action is that,
being a man of true breeding, he consistently holds to the mean.
The reverse relationship of the man of no breeding is that, being what
he is, he has no sense of moral caution.'
(Mean in action is about the same as The Middle Path of the
Buddhist doctrine. Mean in action can also be focusing on the centre,
because the Mark is the chakra 'shuan-kuan'.) ]
Sage walks on middle path or neutral path.
Other walk on alternate extremes paths
Sage holds on to the centre at the nose bridge. (if he knows)
Those who walk other ends, have no sense of moral caution, except pure
moral men who are not sages yet.
Alex wrote:
> [
|
|
|
| Re: My Confucianism [message #223247 ] |
Mo, 10 Juli 2006 05:24 |
|
[ The Master said: 'Perfect is the mean in action, and for a long time
now very few people have had the capacity for it.'
(This statement can mean this middle focusing is known to a handful and
successful
persons.)
The Master said: 'I know why the Way is not pursued. (It is because)
the learned run to excess and the ignorant fall short. I know why the
Way is not understood. The good run to excess and the bad fall short.
Amongst men there are none who do not eat and drink, but there are few
who can really appreciate flavors.'
The Master said: 'Alas, this failure to pursue the Way!' ]
Comment: Very few people can accomplish the perfect Sage stage. So
those Confucianists who talk too much do not understand what it is all
about. Sage is to be neutral in action. In funeral, he does not cry or
sad. In party he is not happy or merry. He keeps his mind in
tranquility.
Those educated go too far. They think they know what the scriptures
say. In fact they committed the thinking of the mind to over do. The
mind should be thinking of nothing, neither left nor right, neither
right nor wrong, neither good nor bad. You need to appreciate Nature to
know IT's meaning.
Alas, this failure is pre-destined. Sage will appear after 100
generations. This is what Confucius once said. This is about the time.
Confucius's decendants are now in their 80's or 90's generation.
Alex wrote:
> [
|
|
|
| Re: My Confucianism [message #223432 ] |
Di, 11 Juli 2006 05:54 |
|
[ The Master said: 'Consider Shun, the man of great wisdom. He loved to
ask advice and to examine plain speech. He never referred to what was
evil, and publicly praised what was good. By grasping these two
extremes he put into effect the Mean among his people. In this way he
was Shun (ie a sage-emperor), was he not?'
(The use of Shun to explain the mean in action is misleading. Confucius
talked about the character of Shun but not how he cultivated himself.
The meaning might be in the
word 'shun'. Zhuangzi wrote some bad remarks about him.)
The Master said: 'All men say "I know," but they are driven into nets,
caught in traps, fall into pitfalls, and not one knows how to avoid
this. All men say "I know," but, should they choose the mean in action,
they could not persist in it for a round month.'
(Because people do not understand the doctrine, they are lost.)
The Master said: 'Hui, a real man! He chose the mean in action, and, if
he succeeded in one element of good, he grasped it firmly, cherished it
in his bosom, and never let it go.'
(The use of Hui is stupid. Hui died young. So he can be said to be not
at his prime. When meditating, you can prolong your life.)
The Master said: 'The states and families of the Great Society might
have equal divisions (of land). Men might refuse noble station, and the
wealth that goes with it. They might trample the naked sword under
foot. But the mean in action, it is impossible for them to achieve
that.' (don't make sense) ]
(Confucius was not enlightened so he was unable to write here
favourably.)
Alex wrote:
> [
|
|
|
| Re: My Confucianism [message #223687 ] |
Mi, 12 Juli 2006 05:33 |
|
[ Tzu Lu inquired about strong men, and the Master said: 'Is it strong
men of the southern kind (that you have in mind)? The strong man of the
south is magnanimous and gentle in instructing people, and he takes no
revenge for being treated vilely; it is the habit of a man of true
breeding to be like this. The strong man of the north lives under arms
and dies without a murmur: it is the habit of a man of true force to be
like this. Hence the man of true breeding, how steadfast he is in his
strength, having a spirit of concord and not giving way to pressure. He
takes up a central position and does not waver one way or another. How
steadfast his strength, for, when there is good government, he does not
change his original principles, and, when there is vile government, he
does not change, even though his life be at stake.'
(another nonsense)
(north and south may be just a methaphor. Man of true breeding sticks
to his principles whether in good or bad environment. This is walking
the Middle Path or Neutral Path.)
The Master said: 'To unravel mysteries and work miracles, that I will
not do, even though my name should be recorded for ages to come. The
man of true breeding follows the Way in all his acts, and it is
impossible for me, therefore, to abandon the course half-way. The man
of true breeding has faith in the mean in action. Although he live the
life of a recluse, unknown to his age, he has no regrets. A man must be
a sage to have this capacity.' (Confucius's admission about Taoist
recluse)
(Confucius was said to receive the Tao from Lao Zi at age 60. So he was
wrong in his 59 years. He might learn the Taoist meditation too late to
expound. Maybe he was barred to expound the meditation method, except
only to his successor. Read Taoist Yoga for the reasons.
Alex wrote:
>
|
|
|
| Re: My Confucianism [message #224152 ] |
Do, 13 Juli 2006 06:00 |
|
[ The Way of the true man is widely apparent and yet hidden. (The
Mystic Portal cannot be seen.)
Thus the ordinary man and woman, ignorant though they are, can yet have
some
knowledge of it; and yet in its perfection even a sage finds that there
is something there which he does not know. (Everyone has a role. Sage
might not understand all the roles of others.)
Take the vast size of heaven-and-earth; men can still find room for
criticism of it.
Hence, when the enlightened man speaks of supreme bigness, it cannot be
contained within the world of our experience. (VOID of Mystic Portal
can contain the universe.)
Nor, when he speaks of supreme smallness, can it be split up in the
world of our experience into nothing. (VOID is Emptiness, how can it be
splitted ?)
As is said in the Book of Songs, 'The hawk beats its way up to the
height of heaven, the fish dives down into the abyss.'
That refers to things being examined from above and from below.
Thus the Way of the man of principle: its early shoots coming into
existence in the
ordinary man and woman, but in its ultimate extent to be examined in
the light of heaven-and-earth. (The Way of the man of principle is when
he is alive, but the ultimate control is in Heaven.)
(The bird flying up and the fish represent our eyebrows and the nose.
Chuang Tzu also mentioned this in chapter one.) ]
Alex wrote:
> [
|
|
|
Gehe zu:
aktuelle Zeit: Mo Feb 6 15:27:31 CET 2012
Insgesamt benötigte Zeit, um die Seite zu erzeugen: 0,33862 Sekunden |
