Manual Path To Greatness - Christian Edition of the Tao Te Ching

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This Christian edition of the Tao Te Ching is an day journey into the limitless power of your spirit that will allow you to find true happiness.
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The time will fulfill itself. One need not fear lest strong will should not prevail; the main thing is not to expend one's powers prematurely in an attempt to obtain by force something for which the time is not yet ripe.

The Concept of Tao: A Hermeneutical Perspective

Nine in the second place means: Dragon appearing in the field. It furthers one to see the great man. Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means that the great man makes his appearance in his chosen field of activity.

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As yet he has no commanding position but is still with his peers. However, what distinguishes him from the others is his seriousness of purpose, his unqualified reliability, and the influence he exerts on his environment without conscious effort. Such a man is destined to gain great influence and to set the world in order. Therefore it is favorable to see him. Nine in the third place means: All day long the superior man is creatively active. At nightfall his mind is still beset with cares. No blame. A sphere of influence opens up for the great man.

His fame begins to spread. The masses flock to him. His inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when others are at rest in the evening, plans and anxieties press in upon him.


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But danger lurks here at the place of transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him and swept him into their course. Ambition has destroyed his integrity. However, true greatness is not impaired by temptations. He who remains in touch with the time that is dawning, and with its demands, is prudent enough to avoid all pitfalls, and remains blameless. A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the great man: he can soar to the heights and play an important part in the world, or he can withdraw into solitude and develop himself.

He can go the way of the hero or that of the holy sage who seeks seclusion. There is no general law to say which of the two is the right way. Each one in this situation must make a free choice according to the inner law of his being. If the individual acts consistently and is true to himself, he will find the way that is appropriate for him. This way is right for him and without blame. Here the great man has attained the sphere of the heavenly beings. His influence spreads and becomes visible throughout the whole world. Everyone who sees him may count himself blessed. Confucius says about this line:.

Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds the breath of heaven follow the dragon, wind the breath of earth follows the tiger. Thus the sage arises, 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. When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this necessarily leads to failure.

This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow.

Path To Greatness: The Christian Edition of the Tao Te Ching

When all the lines are nines, it means: There appears a flight of dragons without heads. Good fortune. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. This means that mildness in action joined to strength of decision brings good fortune.

This hexagram is made up of broken lines only. The broken line represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son.

Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses. But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative.

For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both. If the superior man undertakes something and tries to lead, He goes astray; But if he follows, he finds guidance.

It is favorable to find friends in the west and south, To forego friends in the east and north. Quiet perseverance brings good fortune. The four fundamental aspects of the Creative — "sublime success, furthering through perseverance" — are also attributed to the Receptive. Here, however, the perseverance is more closely defined: it is that of a mare.

The Concept of Tao: A Hermeneutical Perspective | SpringerLink

The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus the qualification, "of a mare," is here added to the idea of perseverance.

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The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow. Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real.

Nature's richness lies in its power to nourish all living things; its greatness lies in its power to give them beauty and splendor. Thus it prospers all that lives. It is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicates is action in conformity with the situation.

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The person in question is not in an independent position, but is acting as an assistant. At the end of your 81 days and the 81 chapters, take a spiritual inventory. How have your thoughts changed over the last eleven weeks? What are you doing differently now? Do you have an increased sense of peace and stillness in your life? As you continue to explore these new ideas, you very well might find yourself repeating this day experiment. In the wake of a Reformation dividing Christianity years ago, this Christian version of the Tao Te Ching will be vital as a unifying spiritual Reformation for now and the future.

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