کتابی ک تو هر سطرش یادآوری میکنه زندگی کنیم و با اندیشه ورزی های بیش از حد مانع جریان هستی و البته نیستی نشیم...
کتاب کوچیکیه اما پر از حکمته. از خوندنش عمیقا لذت بردم.

This has got to be one of the most perennially beguiling, elliptical things ever written. And it seems all the more mysterious to me because so much of it is couched as this extremely practical, almost Machiavellian political advice. Having been schooled entirely in the western intellectual tradition, with its notions of hierarchy, dualism and progression (historical, socio/cultural or otherwise), this was a complete mind-fuck to me. It sort of reminds me of Heidegger, with those really crazy, cyclical concept definitions. Or certain lines from modest mouse songs.

Worth a peek, even if you don't normally like non-fiction, it's short and it reads like poetry (:

Ancient poems contain numerous interesting things, pleasure of silent air; coolness of still water; beauty of trees; perfume of blossom; riches of emotion; and the most important thing, brightness of wisdom. What does appear to the readers depends on their ways of interpretation. It is, in my opinion, the law of philosophy.

Tao Te Ching is not good for ones impatient and unimaginative. Short and complex, but sound-like-mad poems might bore you easily. I don't advise you using it for studying in classes, excepting in the university's, which causes a limitation and boredom. It might be good to read in a day relieved, alone and undisturbed by noise, floating along with words, rhythms and images.

What a core, if it has, idea of Tao is, from my perspective, a nothingness, not an emptiness, of things. World moves, men move, creatures move, everthing is a mixture of each other. Essence is not certain and fixed, movable and unending. Tao is things, in things, but in none. Tao appears everywhere, but appears nowhere. Quite puzzled?!? HA-HA

Anyway, What I said I did not want to confuse you. Reading Tao Te Ching is eye-and-mind opening. You have an opportunity to think something different you never do in your daily life (my friend once said he thought Lao Tzu had been mad, it is very humourous interesting view, you know, it is not wrong that you think he was mad, why was he not able a mad man?). Pleasure you get is telling that life does not simple, it is hard to freeze an explaination in one way. Different aspects of observation evaluate values of democracy and diversity. It also strenghtens mind not being sensitive of difference, such as different clothes, life styles and religions. There is nothing ought to be killed, whether it is bacause for nations, political ideologies, or 'holy guys'. One depends on others. Nothing is simply torn apart. There is black, also is white. Without black, white is impossible. No death. No life. They indentify each others, no one survives without the Other. Two parts in one coin. Nothing except, including kings and monks. It is the law.

A short read but worth taking the time with.

I really enjoyed mulling over the short passages, and taking the time to re-read them and really think about what the words meant. So many incredibly great lines, full of inspiration.

It will confuse people looking for face-value prose but for the deep thinkers this will really challenge you to think about life in all its intricacies, and to question your own nature. Great read.

Highly recommend for the more spiritually inclined, or those looking for purpose/life meaning.

The Tao is the Way, and the Way is the Tao. But if you expect the Tao Te Ching to get much more specific than that, then I’m afraid you’re likely to be disappointed. The Tao Te Ching is not a how-to – or, if you’ll forgive the phrase, a Tao-to.

Author Lao Tzu is a highly revered figure in modern China – making it all the more interesting that, as scholar D.C. Lau of the Chinese University of Hong Kong points out in an informative foreword, there is no real way of proving the historicity, even the actual historical existence, of a monk who lived in the 6th century B.C. and was named 老子, Lao Tzu. Therefore, stories about Lao Tzu – like the one in which Lao Tzu supposedly told a young Confucius to “Rid yourself of your arrogance and your lustfulness, your ingratiating manners and your excessive ambition. These are all detrimental to your person” (p. viii) – must be taken with the proverbial grain of salt.

What cannot be denied is that the Tao Te Ching – whoever its author(s), whatever the circumstances of its composition – provides the basis for one of the world’s great philosophical and religious traditions. In its 81 short, poetic chapters, the Tao Te Ching invites the reader to approach life in a spirit of acceptance and humility. That emphasis is no accident, as the book was compiled sometime during the Warring States period (475-221 B.C.) – a singularly turbulent and unstable time from Chinese history, when both ordinary citizens and powerful leaders were only too aware of the uncertainty of human affairs. It is understandable, then, that so many passages from the Tao Te Ching emphasize contentment, caution, endurance: “Know contentment/And you will suffer no disgrace;/Know when to stop/And you will meet with no danger./You can then endure” (p. 51).

On my first reading of the Tao Te Ching, I found myself focusing upon areas where I could see the document’s influence on Western culture. In Chapter V, for example, Lao Tzu writes that “Heaven and earth are ruthless, and treat the myriad creatures as straw dogs; the sage is ruthless, and treats the people as straw dogs” (p. 9). Sure enough, it turns out that Sam Peckinpah’s violent and controversial film Straw Dogs (1971), with its own thematic focus on ordinary people in a ruthless world, takes its title from this chapter.

And then there is Chapter XLVII, the chapter that may be my favorite from the entire Tao Te Ching: “Without stirring abroad/One can know the whole world;/Without looking out of the window/One can see the way of heaven./The further one goes/The less one knows” (p. 54). Fellow Beatles fans will recognize at once that this passage from the Tao Te Ching provides the lyrical inspiration for “The Inner Light,” a 1968 George Harrison composition that originally served as the B-side for the hit single “Lady Madonna.” George Harrison’s interest in the religious traditions of the East is a matter of record, and it makes perfect sense that, amid the chaos of being a Beatle, he would have been drawn to the Tao Te Ching’s message of letting go of the pursuit of material things in favor of seeking spiritual sustenance.

To my mind, one of the passages that is most explicit in defining the Way comes in Chapter VIII, when Lao Tzu writes that “Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way” (p. 12). Part of understanding the Way seems to involve the idea that the Way cannot be pinned down like a dead butterfly in a glass case; indeed, attempting to seize control of the Way will only take one further from the Way. “Go up to it and you will not see its head;/Follow behind it and you will not see its rear” (p. 18). In a way, Lao Tzu’s Way reminds me of physicist Werner Heisenberg’s uncertainty principle from quantum mechanics – the idea that one can accurately measure the position or the momentum of a subatomic particle, but not both. The only way to achieve some measure of knowledge is to let go of trying to know everything. How scientific, and how Taoist.

One can also, if one looks, find connections with the religious traditions of the West. When Lao Tzu writes in Chapter 53 that “The great way is easy, yet people prefer by-paths” (p. 60), readers acquainted with the Judeo-Christian heritage might find themselves thinking of one of Jesus Christ’s admonitions from the Sermon on the Mount: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). And Lao Tzu’s call in Chapter 63 for his disciples to “do good to him who has done you an injury” (p. 70) will similarly bring to mind Jesus’ call for his disciples to “Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you” (Luke 6:27-28).

Helpful appendices to this edition of the Tao Te Ching deal with the problem of Lao Tzu’s authorship of the Tao Te Ching, as mentioned above, and with the nature of the work. There is also a glossary of authors and works from the tradition of classical Chinese philosophy, along with a chronological table that takes one all the way from the beginning of the Eastern Chou Dynasty in 770 B.C. through the end of the Eastern Han Dynasty in 225 A.D. – all very helpful for any reader for whom all this history may be relatively new.

I read the Tao Te Ching while my wife and I were in Beijing; touring the Temple of Heaven complex, a magnificent group of religious buildings associated with the Taoist faith, I wondered how many believers, during the 600 years since the complex’s construction, had walked to or from a ceremony of harvest prayers reciting a favorite chapter from the Tao Te Ching. I felt very fortunate to be acquainting myself with this world classic of literature, religion, and philosophy while traveling in the land from which it came.

A short book should not necessarily be a fast read. I read this 2400-year-old, thin and deceptively simple book slowly, as open minded as I could.

In certain passages I can hear echoes of David Foster Wallace’s brilliant speech This is Water, in others I can hear Seneca, in others Ecclesiastes, while still others can pass for the Gospel of Thomas.

The Tao Te Ching, “The Book of the Way,” has three central principles. Simplicity, patience, compassion. That speaks to me and the way I live.

“Do you work, then step back; the only path to serenity.”

“When you are content to be simply yourself and don’t compare or compete, everybody will respect you.”

“The ancient Masters were profound and subtle. Their wisdom was unfathomable. There is no way to describe it; all we can describe is their appearance: They were careful as someone crossing an iced-over steam. Alert as a warrior in enemy territory. Courteous as a guest. Fluid as melting ice. Shapeable as a block of wood. Receptive as a valley. Clear as a glass of water.”

“The master doesn’t cling to her own comfort, thus problems are no problem for her.”

I see it the same, that there is much profundity and wonder in the world, no gods required: “When they lose their sense of awe, people turn to religion.”

On more than one page I reject the opening sentence yet esteem the very next line. “Give evil nothing to oppose and it will disappear by itself.”

On the whole there is much admirable thought worthy of incorporating into one’s life.

Friends, on the first Tuesday of the month I send out a short newsletter with updates on my novel-in-progress, a glimpse of one writer's life in small-town coastal Tofino, and a link to the month's free eBooks of various authors. It’s my privilege to stay connected to those who appreciate my work. If interested, and to receive a free copy of Immortal North, please sign up here: www.luckydollarmedia.com

مراجعتي مع مقتطفات من كتاب الطاو بصوتي
https://www.youtube.com/watch?v=eAWUi...


كلنا نعرف المثل الذي يقول مشوار الالف ميل يبدأ بخطوة واحدة ولكننا لا نعرف من الذي قاله، وفي الحقيقة ان هذه الحكمة الجميلة جاءتنا من الصين وتحديدا من الحكيم الصيني القديم لاوتسو، الذي عاش قبل الفين وستمئة سنة ولكن هذه الحكمة تم اختزالها من مقطع جميل كامل.


هذا الحكيم الصيني لديه الكثير ليقوله لنا، كتب كتابا اسماه تاو تي تشينج او كتاب الطاو وهو كتاب صغير كله مثل وحكم ، ويحتوي على فلسفة عميقة اعتنقها بعض الصينيين الى يومنا هذا وتسمى بالديانة أو الفلسفة الطاوية وان كان ليس ديانة. ازداد اهتمام العالم بهذا الكتاب في القرنين الأخيرين وفعلا هذا الكتاب يحمل حكمة نفاذة غاية في العمق والاستبصار استطاعت ان تلهم الكثيرين في القديم والحديث


ما هو التاو؟ التاو امر عميق لا يستطيع ذات الكاتب ان يقدم وصفه، مافهمته ان الطاو هو روح الكون الأصيلة، ثمة نظام يحكم العالم فيه توازن بين الخير والشر، يقول لاوتسو ان الشر والمشاكل لا بد من وجودها دائما بين قلة وكثرة ولكن السبيل لتقليل الشر يكمن في الا نحاربه، لا نستعمل العنف من اجل ان نحظى بالسلام ولا يجب ان نحاسب الناس ونضيق عليهم اكثر من اللازم فاسلوب القهر سيعقبها دائما تمرد المقهور، على نفس المبدأ القائل ان كل فعل يصاحبه ردة فعل مساوية في المقدار ومعاكسة في الاتجاه، فإن اي شيئين متناقضين في هذا العالم عندما نجعلهم يتصارعان سوف تحدث مشكلة اكبر من لو جعلناهم يعيشان سويا بهدوء.

توجد مفردات في الكتاب تختلف دلالاتها عن المعنى الذي يتبادر الى ذهننا ، على سبيل المثال الكاتب كثير ما يقول (لا تفعل شيئا) وهو بذلك لا يقصد ان تكون كسولا، ولكن هو يريد معنى اعمق من ذلك وهو الا تتكلف الافعال التي تقوم بها، لا تنوي القيام بعمل هائل يغير الكون، فقط افعل شيئا صغيرا جيدا مثل طبخ سمكة صغيرة، وعندما تسترسل في عملك البسيط سترى ان انجازك صار اكبر واكبر، إن اعظم الانجازات الكبرى في العالم خرجت من نية ابسط كثيرا مما تعتقد ..هكذا يقول الحكيم لاوتسو.

ونأخذ مفردة اخرى هي الأذكياء مثلا، يسيقها الكاتب بالذم ، فيذم اصحاب الذكاء المتقد، وبرأيي انه لا يقصد ما نعرفه وانما يقصد الدهاة منهم الذين يقومون بالكثير من الخطط الذكية ولكنها خطط تخرب العالم من وجهة نظر الحكيم. يبدو ان الكتاب موجه بالدرجة الاولى الى حاكم الدولة ينصحه بكثير من الرؤى و المثل التي يجب ان يفهمها ولكن الكتاب يصلح لأن نقرأه نحن ايضا بعد الاف السنين وان نأخذ من هذا الكتاب اجمله ونترك الافكار الغير صحيحة والتي لاتناسبنا.

На едно и също място тук в Гудрийдс са реферирани три съвършено различни издания на български език:
1. “Даодъдзин” в превод от старокитайски на Теодора Куцарова, издателство “Изток Запад”
2. “Дао Дъ Дзин” в превод от английски на Емилия Койчева-Карастойчева, издателство “Книгомания”
3. “Дао Дъ Дзин” - лична преводна версия на прекрасната интелектуалка и фантаст Урсула Ле Гуин, превод на български от английски.

——
”Даодъдзин” на “Изток-Запад”
Преводът на Теодора Куцарова е изключително задълбочен, базиран на едни от най-старите достъпни преписи. Трябва да е било вълнуващо да се превежда директно от бамбукови пръчици от IV в. пр.н.е.!

Изданието предлага детайлен текстови анализ на всяка част на китайския оригинал. На някои места този анализ ми беше много интересен, но предвид силно специализирания му стил и фактът, че не съм китаист, не допринесе особено за по-доброто ми възприемане на самите текстове. Стилът на увода като цяло е несмилаем за неспециалисти. Интересни ми бяха историческите препратки към древния шаманизъм и фактът, че сборникът всъщност представлява компилация от философско-поетични текстове с различни (анонимни) автори, приписвани на един митичен учител - Лао Дзъ.

Преводът на моменти ми беше доста странен, много от думите ми бяха несвойствени и нетипични. Обяснителните бележки не винаги успяваха да внесат яснота, макар да бяха в изобилие. В част от стиховете обаче беше ясно и точно, без нито една усложнена дума, там прочитът беше наслада.

——
”Дао дъ дзин” на “Книгомания”
Това е красиво, илюстровано издание с много атмосфера. Твърде кратичко е като увод, пояснения липсват. Преводът е предимно поетичен и по-ясно поднесен, но пък минава през посредничеството на английския език, което със сигурност ограбва част от значението и тълкуването.

Предвид неуловимостта и изплъзващата се същност на Дао, съм склонна да предпочета по-поетичната и свободна интерпретация.

Изящество и простота има в преливането на философски и поетични форми в текстовете, в липсата на начало и на край, в покоя, себепознанието и мекотата на Дао, в мирното съвместяване на всички противоположности. Като възпитаник на западната култура концепцията за отказа от действие ме изправя на нокти в част от текстовете, но пък в Дао нищо не е каквото изглежда на пръв поглед. Дао не е само отвлечено философско течение - то доста конкретно разглежда правилното функциониране на индивида, държавата и вселената, обвързвайки ги в неразривно космическо цяло.

——
”Дао Дъ Дзин” - версия на Урсула Ле Гуин
е изключително изчистена, лична поетична интерпретация на основните даоистки постулати. На мен точно тази версия изключително ми допадна, доближавайки се най-плътно до личното ми възприятие. Може би защото Ле Гуин все пак е жителка на XX век, но на един секуларизиран, просветен, благ, неуморно прогресивен ХХ век, какъвто всъщност е бил към малцина. И с това се доближава и до античността на Лао Дзъ. И в двете епохи от реалността и от човека има още много какво да се желае, Пътят никога не свършва, понякога дори не е започвал.

——
Така че (възможните тук едва) 5 звезди за авторите от античността - които и да са те. Без тях човечеството щеше да е неизмеримо по-бедно.

В заключение два превода на един и същи, все така актуален, текст:
☯️ “Откровените слова не са красиви,
красивите слова не са откровени.
Добрите слова не са риторични,
риторичните слова не са родени от доброта.”

☯️ “Истината не вирее във витиевати думи.
Красноречието не е истина.
Мъдрите не доказват правотата си.
Който я доказва, не е мъдър.”

Le tre stelline che brillano su questo commento, in realtà, sono per me.
Un auto-riconoscimento per averci almeno provato.

Ho questo libro da tantissimi anni, tanto che il bordo delle pagine ha ormai quel tipico colore ambrato della carta segnata dal tempo.
Pensavo fosse arrivato il momento ma ho scoperto subito che qui non si tratta né di momento né di luogo.

Un’onesta introduzione ci avverte subito che questo è un testo ambiguo, oscuro e quindi aperto a molteplici interpretazioni.
Proprio per questo è considerato intraducibile anche per la mancanza, nelle lingue occidentali, di corrispettivi adeguati.
Insomma, un gran casino ma resisto e vado avanti.

Il libro è strutturato in due parti e poi suddiviso in paragrafi numerati (da 1 ad 81).

Lao Tzu fu contemporaneo di Confucio ma i loro insegnamenti divergevano (come d’altra parte all’interno del confucianesimo stesso le sfumature erano molteplici) soprattutto nella modalità di concepire la natura umana.
Il confucianesimo si divideva tra chi pensava ad una natura «buona» dell’uomo e chi, invece, la reputava «malvagia».
Lao Tsu supera queste dicotomie negandole: il «buono» e il «cattivo» diventano concetti artificiali.
L’uomo è semplicemente quello che è.
Anche la parola «Tao» è intraducibile ma, per farsi un’idea di ciò che si parla, si usa il termine natura oppure via (che può essere la traduzione più letterale) o metodo.

Insomma, tutto molto complicato.

Assolutamente ineffabile.

Non riporto citazioni perché comunque sarebbe un’estrazione senza senso.
Una riduzione “da baci Perugina” che vorrei evitare..

«کلمه های راست زیبا نیستند
کلمه های زیبا راست نیستند»
*********************
«همه چیز ها از بودن به وجود میاد
بودن از نبودن.»
*********************
“Wahre Worte sind nicht schön.
Schöne Worte sind nicht Wahr.”
*********************
“Alle Dinge unter dem Himmel entstehen im Sein
Das Sein entsteht im nicht sein”

I love this book. It's so grounding. It is the kind of book a person should read multiple times and not forget.