Monday, June 03, 2013
genre: love as it is
only in Chinese film can one watch an entire romance story, be touched and moved, sincerely, without even as much as a single kiss. hats off Romancing in Thin Air (2012) !
Tuesday, May 14, 2013
nature's way
Cow dung and greenhouse gas emission.. . Or, how nature takes care of itself : meat allergy / tick bite
Thursday, May 09, 2013
purity & clarity
Understanding yin/yang forces is essential to successfully building
one's path through life. For example, the yin/yang symbol has a definite
line between the white and black areas; a well-defined contour
distinguishing the two colors. This clarity of color symbolizes the need
for clarity in all aspects of a life. Gray isn't found in the yin/yang
symbol. Clarity requires one to commit to do nothing halfway; or to
paraphrase an old adage, one shouldn't try to sit on two chairs.
Some people seem to embrace confusion, chasing the twilight. They fear decision-making because it carries responsibility for action. For these people, the line between yin and yang is blurred as they remain passive in ambiguous periods. Taoism's strategy, instead, is to gain clarity and not stay in the middle. Sometimes this can be hard as decisions to achieve clarity may involve uncomfortable conversations followed by tough action. For example, not confronting a dysfunctional and unclear relationship — both personal and professional — comes to mind.
It is equally important to distinguish clarity from purity. A clear vision of the world and decisive navigation throughout life should not be based upon unrealistic expectations of purity. The futility of searching for absolute purity is illustrated by the small white dot in the black area and the small black dot in the white area of the yin/yang symbol. For example, one has no trouble distinguishing day from night, and yet there is not pure darkness at night — there is still some light from the moon and stars.
In the intellectual realm, the yin/yang's symbol offers a valuable tool for sorting out life's priorities and making difficult decisions. It turns out that it's easier for the mind to comprehend what is not wanted, rather than what is desired. For example, if asked what a person wants out of life, there is often confusion and bewilderment. However, by mentally exploring what is not wanted, the desired aspects become clearer and clearer. It turns out that investigating the opposite side of any phenomenon often provides an easier path to enlightenment than the more direct approach.
Death haunts us. Its inevitability is one of the most important driving forces in life. Its uncontrollable arrival is feared and the loss of loved ones lamented. However, the yin/yang symbol illustrates a profound philosophical view that provides comfort. It turns out that the symbol's rotation of colors represents the journey of the soul and prompts this question: If you fear what happens to your soul after it departs the dead body, shouldn't you wonder where it came from when it entered the body? That is, the soul goes somewhere at the time of death, so it came from somewhere at time of birth. The realization that death is that time when the soul returns to its home is reassuring. It also carries profound implications about the purpose of life. To the classical Taoist, life is an on-going effort to unscramble the confusions of the soul where guidance from the Heavens augments spiritual instruction to clarify one's path. ~ Master Anatole
Some people seem to embrace confusion, chasing the twilight. They fear decision-making because it carries responsibility for action. For these people, the line between yin and yang is blurred as they remain passive in ambiguous periods. Taoism's strategy, instead, is to gain clarity and not stay in the middle. Sometimes this can be hard as decisions to achieve clarity may involve uncomfortable conversations followed by tough action. For example, not confronting a dysfunctional and unclear relationship — both personal and professional — comes to mind.
It is equally important to distinguish clarity from purity. A clear vision of the world and decisive navigation throughout life should not be based upon unrealistic expectations of purity. The futility of searching for absolute purity is illustrated by the small white dot in the black area and the small black dot in the white area of the yin/yang symbol. For example, one has no trouble distinguishing day from night, and yet there is not pure darkness at night — there is still some light from the moon and stars.
In the intellectual realm, the yin/yang's symbol offers a valuable tool for sorting out life's priorities and making difficult decisions. It turns out that it's easier for the mind to comprehend what is not wanted, rather than what is desired. For example, if asked what a person wants out of life, there is often confusion and bewilderment. However, by mentally exploring what is not wanted, the desired aspects become clearer and clearer. It turns out that investigating the opposite side of any phenomenon often provides an easier path to enlightenment than the more direct approach.
Death haunts us. Its inevitability is one of the most important driving forces in life. Its uncontrollable arrival is feared and the loss of loved ones lamented. However, the yin/yang symbol illustrates a profound philosophical view that provides comfort. It turns out that the symbol's rotation of colors represents the journey of the soul and prompts this question: If you fear what happens to your soul after it departs the dead body, shouldn't you wonder where it came from when it entered the body? That is, the soul goes somewhere at the time of death, so it came from somewhere at time of birth. The realization that death is that time when the soul returns to its home is reassuring. It also carries profound implications about the purpose of life. To the classical Taoist, life is an on-going effort to unscramble the confusions of the soul where guidance from the Heavens augments spiritual instruction to clarify one's path. ~ Master Anatole
Sunday, April 28, 2013
desire
Imagine a perfect day, one that you could live over and over for the rest of your life. Once you have a clear vision of your perfect day, you can use it as a model and assess whether you are moving toward that vision. The point of this exercise is that when you contemplate what truly pleases you, you'll probably discover that you don't really need much to be content. You may also be surprised that your perfect day doesn't require a lot of money. Instead, it likely requires free time, good health, basic clothing, nice meals, a glass of wine, a good book, and perhaps a lawn chair.
When we recognize the difference between what we need and what we think we need (according to society), we become more cautious about choosing appropriate actions in any situation.
Essence of Tao (Chapter 8)
When we recognize the difference between what we need and what we think we need (according to society), we become more cautious about choosing appropriate actions in any situation.
Essence of Tao (Chapter 8)
Friday, April 26, 2013
perfect happiness
Perfect
happiness is described as success. When the ancients spoke of success,
they did not mean the symbols of rank and honor; they meant by success
the state wherein one's happiness was complete. The modern man means by
success the badges of rank and honor. But the badges of rank and honor
on a man's body have nothing to do with his original self.They are
things that are accidentally loaned to him for a period. You cannot
refuse them when they are loaned to you, nor can you keep them when they
are taken away from you.Therefore, one should not forget oneself over
such insignia of authority, nor should one do what the world is doing
because of failure and poverty. He is happy in failure as well as in success, and therefore, he is without sorrow. If a
man is unhappy because things loaned to him have been taken away from
him, then it is clear that when he was happy, he had lost his true self.
Therefore, it is said "Those who lose their selves in material things
and lose their original nature in the material world may be compared to
people who stand on their heads. --The Wisdom of Laotse, 94-95
Gratitude to Master Alex Anatole
what does it mean to be prepared ?
First you have to recognize and accept reality. Then you can prepare effectively for the war.
"Westerners, who tend to deny that life is a struggle, have become non-confrontational. Their typical approach to dealing with illness is a perfect parallel to their method for handling strife. Instead of fully embracing the possibility of disease (conflict) and preparing for it, most people naively hope that they will be rewarded for their good deeds by being spared illness. When sickness strikes, the explanation is usually attributed to the mysterious ways of God. But there is nothing mysterious about it; nature impartially sends disease to any weakened form, regardless of morality. Blind to this truth, people abuse their bodies with poor nutrition, lack of exercise, and so on, taking the confidently passive approach that pills will fight their illness for them. This endemic psychology creates a culture of passivity, making victimization a likely reward as nature weeds out the weak of the herd.
To live in peace, prepare for war.
... .
The most constant social demands stem from professional obligations that are supported by the "work ethic" to labor long, arduous hours. A strong work ethic is an instrument of discipline in an industrial society, but taken to the extreme, it damages our spirit as we excessively forgo daily pleasures. Therefore, we must find ways to avoid working our lives away while at the same time earning a living and appeasing employers. This means we must maneuver intelligently, providing professional value with an appropriate commitment of time and energy." Grand Master Alex Anatole in Essence of Tao
In the end, it will be your family and friends that take care of you when you are in need, not your job. And how do we take care of them ? By taking care of ourselves ~ prepared for the war, some battles will be averted and others won.
Wednesday, April 24, 2013
chapter II zhuang zi
In that case, however, 'there is nothing like the proper light (of the mind).'
.. .
All subjects may be looked at from (two points of view), from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it. Hence it is said, 'That view comes from this; and this view is a consequence of that:' - which is the theory that that view and this (the opposite views) produce each the other. Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm. Therefore the sagely man does not pursue this method, but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right. This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong - are there indeed, or are there not the two views, that and this? They have not found their point of correspondence which is called the pivot of the Dao. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views; without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).'
By means of a finger (of my own) to illustrate that the finger (of another) is not a finger is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger; and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so, is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse. (All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse.
Does a thing seem so to me? (I say that) it is so. Does it seem not so to me? (I say that) it is not so. A path is formed by (constant) treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so. Everything has its inherent character and its proper capability. There is nothing which has not these.
.. .
It was separation that led to completion; from completion ensued dissolution. But all things, without regard to their completion and dissolution, may again be comprehended in their unity - it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Dao. When we toil our spirits and intelligence, obstinately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others), we have what is called 'In the morning three.' What is meant by that 'In the morning three?' A keeper of monkeys, in giving them out their acorns, (once) said, 'In the morning I will give you three (measures) and in the evening four.' This made them all angry, and he said, 'Very well. In the morning I will give you four and in the evening three.' His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased - an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven. Both sides of the question are admissible.
.. .
Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man; but not to use one's own views and to take his position on the ordinary views is what is called using the (proper) light.
But here now are some other sayings - I do not know whether they are of the same character as those which I have already given, or of a different character. Whether they be of the same character or not when looked at along with them, they have a character of their own, which cannot be distinguished from the others. But though this be the case, let me try to explain myself. There was a beginning. There was a beginning before that beginning. There was a beginning previous to that beginning before there was the beginning. There was existence; there had been no existence. There was no existence before the beginning of that no existence. There was no existence previous to the no existence before there was the beginning of the no existence. If suddenly there was nonexistence, we do not know whether it was really anything existing, or really not existing. Now I have said what I have said, but I do not know whether what I have said be really anything to the point or not.
.. .
All subjects may be looked at from (two points of view), from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it. Hence it is said, 'That view comes from this; and this view is a consequence of that:' - which is the theory that that view and this (the opposite views) produce each the other. Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm. Therefore the sagely man does not pursue this method, but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right. This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong - are there indeed, or are there not the two views, that and this? They have not found their point of correspondence which is called the pivot of the Dao. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views; without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).'
By means of a finger (of my own) to illustrate that the finger (of another) is not a finger is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger; and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so, is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse. (All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse.
Does a thing seem so to me? (I say that) it is so. Does it seem not so to me? (I say that) it is not so. A path is formed by (constant) treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so. Everything has its inherent character and its proper capability. There is nothing which has not these.
.. .
It was separation that led to completion; from completion ensued dissolution. But all things, without regard to their completion and dissolution, may again be comprehended in their unity - it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Dao. When we toil our spirits and intelligence, obstinately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others), we have what is called 'In the morning three.' What is meant by that 'In the morning three?' A keeper of monkeys, in giving them out their acorns, (once) said, 'In the morning I will give you three (measures) and in the evening four.' This made them all angry, and he said, 'Very well. In the morning I will give you four and in the evening three.' His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased - an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven. Both sides of the question are admissible.
.. .
Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man; but not to use one's own views and to take his position on the ordinary views is what is called using the (proper) light.
But here now are some other sayings - I do not know whether they are of the same character as those which I have already given, or of a different character. Whether they be of the same character or not when looked at along with them, they have a character of their own, which cannot be distinguished from the others. But though this be the case, let me try to explain myself. There was a beginning. There was a beginning before that beginning. There was a beginning previous to that beginning before there was the beginning. There was existence; there had been no existence. There was no existence before the beginning of that no existence. There was no existence previous to the no existence before there was the beginning of the no existence. If suddenly there was nonexistence, we do not know whether it was really anything existing, or really not existing. Now I have said what I have said, but I do not know whether what I have said be really anything to the point or not.
Tuesday, April 09, 2013
cosmology
Fire Horse first day of Fire Dragon Month !
Wednesday April 10 is a new Moon that begins the month of the Fire Dragon! No one can tell a Fire Dragon what to do. Fire Dragons might be impulsive and make mistakes, but then move right on to the next adventure. Under the influence of the Fire Dragon, time to take action and be a leader not a follower. This new Moon blends with the Sun, Venus, and Mars in a very fortunate pack to start new endeavors and pursue goals. You can be recharged for the month ahead with new energy and vitality, plus strength and power to focus. It's fortunate to socialize, network, and expand your circle. Love and romance are lucky so be innovative and creative to take risks, even though a new love affair could fizzle fast. This new Moon is on a Fire Horse day to follow your gut instincts just like a real horse. Luck is strongest for the Horse, Tiger, Dragon, and Monkey and during Dragon hours 7 am - 9 am and Horse hours 11 am – 1 pm.
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