Paul, I was referring to ANGELAKI article, which I
have not seen yet. Mark, Chinese emptiness does seem
to differ from the Confucian-Taoist point of view.
Inada's essay was my first choice to compare
differences in the concepts of emptiness. Buddhists
have at least two types: true emptiness and stubborn
emptiness. Confucianism and Taoism diverge somewhat
In the petainist rhizome(Kristeva Reader),
disinterestedness('easy being a stranger'), like the
sexual fix, is displayed right out in the open. Yet it
seems that this is more of a projection to validate
Being rather than the type mentioned by Moon-Hwan-Kim.
Having sincere distinterest mirrors back to the
petainist their inner image and they do not seem to
like it much, having been more used to the Other
setting patiently while listening to them ramble on
Inada's article mentions at its close about the ox. It
is most interesting to note that here too we have the
Black Crysanthemum of the Sufi Resonance thread. There
is also a black orchid called the Confucian Gentleman.
At the temple of the Black Ox(which can also be blue,
or even green), Lao t'zu's story continues. It
includes the marketplace.
This ambiguity has to do with the combining of Chinese
characters, so it is always a good thing to analyze
the characters: even the Taotejing could withstand
some re-translation. Notice that the first sentence
contains the character for tao(dao)three times. The
last tao seems to be eternal return. In addition, the
Chinese character for tao can also mean 'escape.'
Thus, it is not too far-fetched for me to attempt
retranslating the first line of the Taotejiing as
'Escape, indeed escape.' (After all, Lord Lao 'split'
for the desert on a black ox.)
This Temple of the Black Ox, located in Chengdu, is
precisely where the Nestorian heresy ended. In some
versions it is called Temple of the Blue Goat(see
Joseph Needham). Another story tells about an official
making a convict climb down into one of the grottoes
there. Having meted out much rope, the convict emerges
days later in Shandong Province(see map), a hotbed of
occult activity for centuries. This seems to be a
metaphor for the exacerbation of distances.
As Yang Hsiung has 'Yellow is not yellow' in the T'ai
hsuan, so too does the Sufi black mentioned in that
thread take on new meanings, as Freud warned Jung
about the 'mud of the occult,' the point in the brain
called niwan 'mudball' is comparatively interesting.
The chora of Yoneyama, which I have yet to read,
compares to Wu Yun's canto X, which has been posted
here under swastikoschizmogenesis thread, Nov., 1999
#16. Notice the 'vermeil core.... seamless
While delving further into the pharmacodynamics of
Salvia divinorum, I have recently found that one of
its constituents, loliolide, converts into
violaxanthin in the human system. Violazanthin is a
phytochromophore as it relates to light-harvesting
molecules(xanthin = yellow). Some chemical reactions
actually produce light inside the body. Those that I
have come across are in response to viral infection,
The next question might be, 'Can thoughts, (via
peptides)produce light in a similar manner?' Physics
at MIT has a URL concerned with 'self-organizing
criticality,' and this may be an important concept
when reading these essays at Bologna URL.
Finally, to invoke the supposition, as Inada seems to
be doing, that these are 'Buddhist' concepts is
laughable. One needs only to take up the history of
the (more or less indigenous)debates from the Taoist
or Confucian point of view to see that at a certain
point, none of these can claim originality in a
general sense lest it be proto-taoist shamanism. I
will soon try to post excerpts that explain the double
mystery, Void, tetralemma, as well as those on the
polymorphous space of Mao Shan, which was intrumental
in engendering hybrids such as Ch'an.
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