By Jean C. Cooper, Joseph A. Fitzgerals
Containing 118 lovely colour illustrations, this gorgeous publication presents an advent to Taoism, one of many nice non secular and philosophical activities in chinese language inspiration. Incorporating choices from J.C. Coopers writings, it explores the idea that of the Tao (Way), the symbolism of Yin-Yang, and the concept of the prime Taoist sages. additionally incorporated are sections on Taoist artwork, the symbolism of vegetation and animals, the Taoist backyard, and the connection of Taoism with Buddhism and Hinduism.
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Extra info for An Illustrated Introduction to Taoism: The Wisdom of the Sages (Treasures of the World's Religions)
The only prison-house is of man’s own building of the hard blocks of rigid ideas, prejudices, forms, and names. Austerities and indulgences are equally an imbalance and a disturbance of the yin-yang harmony. Taoist mysticism is an intellectual, not an emotional, exercise; it has no personal God by whom it can feel accepted or rejected. Instead there is a calm contempla 44 tion of the sublime immensity of the universe and an entering into the smallest detail of nature. “Tao is not too small for the greatest, nor too great for the smallest.
Fung Yu-lan. Ibid. work of Taoism is, as in all mysticism, to make man realize he is this true Self, the Tao, and to unite him with it again. The term “mysticism” is often greatly misunderstood and confused with some woollyminded and amorphous feeling, or an orgy of religious emotionalism, or psychic experiences to be found in trance or even synthetically in drugs. Mysticism may be inexpressible, but there is nothing nebulous about it. Least of all is it daydreaming, which is the ultimate descent into the world of the Ten Thousand Things, a playing with shadows of shadows.
I may ask someone who differs from both you and me, but since he differs from both you and me, how can he decide it? ”3 The answer of mysticism is that one must penetrate into “the realm of the Infinite and take refuge therein”. “The Sages embrace all things, while men in general argue about them in order to convince each other. ” “Tao has no distinctions. … What is beyond this world the sages do not discuss, although they do not deny its existence. ”4 This entering into the realm of the Infinite is also a return to the center and away from the idea of separateness, to lose the seeming self in the One.