為
什麼
“You are not a drop in the ocean, you are the entire ocean in a drop.”
“You dance inside my chest, where no one sees you,
but sometimes I do, and that sight becomes this art.”
— جلالالدین محمد رومی Rumi, Jalāl al-Dīn Muḥammad Rūmī
Inner Universe by Henryk Waniek
Again and again, down the ages, the Masters have told their disciples (as I have told you) that the occultist works in the world of forces. All human beings live and move and express themselves in and through that same world of ever-moving, ever-impacting, outgoing and incoming energies. The occultist, however, works there; he becomes a conscious directing agent; he creates upon the physical plane that which he desires, and that which he desires is the pattern of things and the design laid down upon the trestle board of the spiritual consciousness by the great divine Architect. Yet he identifies himself not with the pattern or with the forces which he employs. He moves into the world of Maya, free from all illusion, unhindered by glamour and uncontrolled by the mayavic forces. He is rapidly arriving, as far as his own little world is concerned, at the same “divine indifference” which characterizes Melchizedek / Sanat Kumara, the Lord of the World; therefore increasingly he becomes aware of the Plan as it exists in the Universal Mind and the Purpose which motivates the Will of God.
— Djwhal Khul, The Tibetan Master
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Inside every nagual (from Spanish nahual, from Classical Nahuatl nāhualli “sorcerer, spirit, animal form a person may take”) is a gigantic, dark lake of silent knowledge that each of us could intuit. Sorcerers are the only beings on earth who deliberately go beyond the intuitive level by training themselves to do two transcendental things: first, to conceive the existence of the assemblage point, and second, to make that assemblage point move. The most sophisticated knowledge sorcerers possess is of our potential as perceiving beings, and the knowledge that the content of perception depends on the position of the assemblage point.
‘The Power of Silence’ — Carlos Castaneda.
Don Genaro, Castaneda, Peyote Ally
道德經
《道德經》第七十七章
天之道, 其猶張弓與
高者抑之
下者舉之
有餘者損之
不足者補之
天之道損有餘而補不足
人之道則不然
損不足以奉有餘
孰能有餘以奉天下
唯有道者
是以聖人為而不恃
功成而不處
其不欲見賢。
道德經 Dao De Jing Chapter Seventy-seven — Ronald Hogan
77.
老子 said using 道
was like pulling on a bowstring:
The top bends down,
the bottom bends up,
and all the energy
is focused in the middle.
道 takes energy from where it is,
and sends it where it needs to be.
But most people take from those
who don't have enough,
so those who have too much already
can have more.
So who in this world
is truly generous to others?
People who are in touch with 道.
They do their work
without taking credit.
They get the job done and move on.
They aren't interested in showing off.
道德經 Dao De Jing Chapter Seventy-seven — Translated by Ellen M. Chen, 1989
Chapter 77
"The way of heaven,
Is it not like stretching a bow?
What is high up is pressed down,
What is low down is lifted up;
What has surplus is reduced,
What is deficient is supplemented.
The way of heaven,
It reduces those who have surpluses,
To supplement those who are deficient.
The human way is just not so.
It reduces those who are deficient,
To offer those who have surpluses.
Who can offer his surpluses to the world?
Only a person of Tao.
Therefore the sage works (wei) without holding on to,
Accomplishes without claiming credit.
Is it not because he does not want to show off his merits?"
道德經 Dao De Jing Chapter Seventy-seven — Translated by Frederic H. Balfour, 1884
Chapter 77
"The 道 of Heaven resembles a drawn bow.
It brings down the high and exalts the lowly;
it takes from those who have superfluity,
and gives to those who do have not enough.
The Tao of Heaven abstracts where there is too much,
and supplements where there is a deficiency.
The 道 of men does not do so.
It takes away from what is already deficient
in order to bestow on those who have a superfluity.
Who is able to devote his surplus to the needs of others?
Only he who is possessed of 道.
Thus it is that the Sage acts, yet does not plume himself;
achieves works of merit, yet does not hold to them.
He has no wish to make a display of his worthiness."
道德經 Dao De Jing Chapter Seventy-seven — Translated by Tang Zi-Chang
Chapter 77
"Is not the law of Nature like aiming with a bow?
It brings down the high and lifts up the lowly;
reduces the excessive, drawing strength;
and increases insufficient, drawing strength.
So that the law of Nature is to diminish the excess and supply the want.
But the way of Man is not so:
He robs the poor and serves the rich!
Who can give his excessive possessions to serve the world?
The man who possesses 道.
Thus a Sage ruler provided everything but did not take anything.
He accomplished deeds but did not claim them.
That is, he did not display his sagacity."
道德經 Dao De Jing Chapter Seventy-seven — Translated by Yi Wu,
Chapter 77
"Is not the way of Heaven like the stringing of a bow?
The upper part is depressed,
The lower part is raised;
The too-long string is shortened,
The too-short string is added to.
The way of Heaven reduces excesses and makes up for deficiencies.
The path of man is not so;
It decreases the deficient to supply the excessive.
Who can have more to offer to the world?
Only the man with the Way.
Therefore, the sage acts without taking credit,
Achieves without attachment.
He does not want to display his worthiness."
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