Discuss the Foundations of Taoist Mysticism

 Organische Chemie

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Discuss the Foundations of Taoist Mysticism
   Discuss the Foundations Taoist Mysticism Chinese saints do not lighten the dark way (the beyond); they never speak about transformations of future life. If they exalt the void of the heart, they do not realize the void of phenomena. Their penetration never reaches that of (the saints) of the West...For Sakyamuni, things themselves are emptiness, emptiness and things meet. For Laozi, being (you) and non-being (mu) are two distinct realities. (Baihei lun, cited in Cheng 1997, 377, nishitani keiji (1982, 5)) One- the Daoist equivoque Nishida Kitaro remarks that Laozi defines the Unity as an eternal unification operation, germinated from the void, from the absolute nothingness, also found in Zhuangzi xiii “Void , it is stillness; quiet, it moves; moving, it accomplishes itself”. The unity crystallizes in ontological form ..The transitive striving for unity, the motif of the eternal return to one becomes very poignant in Chinese thought: “this aspiration of a return to a lost unity, specific to Chinese thought is the continuity provided by the constant coming-and-going between there is (wu) not and there-is (you), between visible and invisible” The voidness, represents the cauldron, the topos where the unity (henology ) and being (ontology)are shaped , Dao is void. Should we fill it, it never overflows From this undergrounded place the thousands beings take their srcin. It blunts all cutting edges. It disentangles all knots. It harmonizes all lights. It brings to unity all particles of dust. The unifying actuality of nothingness is found in Laozi’s diale ctical conception of moving and in the same time, immobility, as Anne Cheng interprets : “The One is not monolithic and fixed in its unity and uniformity; it diversifies in the duality of breaths of Yin/Yang or Sky-Earth. But duality is not an end in itself : it would be locked in an unproductive face-to-face encounter if it not animated by a tertiary relation introducing the possibility of mutation and transformation. Thus, the dynamics of the duality of breaths, Yin/Yang, issues from the void” (CHENG, 199 7, 2006)
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