Posted by Butcho on 6/18/2010, 9:48 pm, in reply to "Re: Yangist"
: Man has two qualities; has a Flesh Body and a
: Spiritual Body, the Spiritual Body not
: coming into existence until several years
: after Birth, Yin being a creation, meaning
: that Yangism is the primordial Way of Man,
: Mortal Man being Absolute while Yin is
: Arbitrary, is not fixed, is not absolute,
: Yin being a bit Flighty, as are all
: Spiritual, Mystical beings, Yingist's main
: interest being to become an Immortal Being.
: The Yangist's main interest is in the Way
: that it is, the Here and Now.
: The Yingist's main interest is in another,
: in a better Time and Place.
: The Ideal Nature of Man as it issues forth
: is given two Names, because Man's Ideal
: Nature has a dual quality.
: The Finale, the Final step in the
: Evolutionary Process results in God the
: Spirit being made manifest a living Soul, an
: Immortal Being, For God the Spirit to walk
: the Earth as a Physical, Material Being, a
: Living Soul.
: When the Breath, the Spirit, of God was
: breathed into Man's nostrils it was the
: Spirit of God that became, was made
: manifest, a Living Soul, God the Spirit
: alive in the Flesh Body of Man.
: Yin, Spirituality, Mysticism, is Man's
: Salvation; However Yin also being the cause
: of the Down-fall of Man.
: Yangism is very Noble,, however Yang without
: Yin as a partner is bound to Extinction,
: Previous Message--
: Greetings all,
: Perhaps another Taoist path that takes one
: toward tranquility.
: Marvelous words from our friend, Bao Pu.
: "Most of Yang Zi’s writings, or rather
: that of his followers, are to be found near
: the end of the Zhuangzi and the beginning of
: the encyclopedic Annals of Lü Buwei (the
: Lüshi Chunqiu 呂氏春秋), (but he is not
: mentioned as the author). In these writings
: we see that a Yangist was not obsessed with
: life and longevity. It is the “fulfilling
: the number of years allotted to us” (Bi Qi
: Shu 畢其數) that is important – not seeking
: to prolong life indefinitely, as some
: “Daoists” did seem to maintain (or were
: unjustly accused of). Convictions like those
: which Yang Zi represented are invariably and
: irrationally brought to “logical
: conclusions” which end up putting forth
: “doctrines” of egotism, asceticism,
: eremitism (hermit), selfishness, hedonism,
: etc. This was not his view. He did, as did
: the Daoists who came after him, lean toward
: a more restrained and “ascetic” lifestyle,
: however. The hedonistic pampering of
: oneself, of immoderation and overindulgence
: were clearly denounced by Yangists and
: Daoists alike. Likewise, an overly ascetic
: attitude of zealously clinging to one’s
: purity and refusing to get involved with
: others was also condemned as a potentially
: harmful way of life (Liezi 7)."
: "In the postface to chapter one of the
: Huainanzi: “Yuan Dao” – an unquestionably
: Daoist text/chapter – we are told that the
: main message of the chapter is to “defer to
: what is natural and to preserve one’s
: genuineness … to take external things
: lightly and prize one’s own person … to
: externalize things and to return to one’s
: nature as it really is (Yuan Dao, Lau &
: Ames p. 8).” This is explicitly
: “Yangism”. Despite this, nearly all modern
: scholars stress Yangism is not Daoism since
: there is no hint of any sort of mystical
: experiences or insights in the Yangist
: material we have to date. Yang Zi was simply
: a man who stood up to the moralists and
: traditionalists and declared that it was
: humanity’s nature to be concerned about
: one’s own survival. His arguments added
: philosophical weight to the convictions and
: insights of the equally “individualistic”
: mystics. Acknowledging the presence of Yang
: Zi’s doctrines in all early Daoist texts,
: we can conclude that Daoism was the result
: of the blending of Yangist secular insights
: and beliefs and the more religious/spiritual
: experiences of Nature mystics (which were
: themselves a development of the
: shamanistic/mediumistic experience). Zhuang
: Zi perhaps wrote what best sums up the main
: thread when he wrote (chapter 5), “Always
: rely on naturalness and do not indulge in
: embellishing life (Chang Yin Ziran Er Bu Yi
: Sheng Ye 常因自然而不益生也).”
: in peace,
All split-personalities are false-dichotomies.
From the first totality is a unitive one.
While it is true that there is more than one of us, there is less than two.
It is not yin and/or yang, it is yin/yang. Two different ways of looking at the underlying unity of all seeming opposites. Of all opposite non-opposites.
When hungry, eat.
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