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THE SECRET OF. THE GOLDEN FLOWER. A Chinese Book of Life. TTTT. tit. W.' '.. Translated and explained by. RICHARD WILHELM. Through the combined efforts of Wilhelm and Jung we have for the first time a . 1 The Secret of the Golden Flower {Tax 1 Chin Hua Tsung Chih), whose title. In Memories, Dreams, Reflections, Jung confesses that The Secret of the Golden Flower is decisive in his study of the unconscious.1) But, contrary to Jung's.

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The Secret of the Golden Flower an ancient Taoist Alchemical text. The secret of the golden flower: a Chinese book of life. by: Wilhelm, Richard, , ed. and tr; Jung, C. G. (Carl Gustav), ; Liu, urn:acs6: secretofgoldenfl00wilh:epub:bc3d94fc8f-4dcf-8ff97cfc5d. , Richard Wilhelm died. In . book, s~t me the text of The Secret of the Golden Flower at a

In the same way military strength is stored up in the mass of the people--invisible in times of peace but always ready for use as a source of power. The attributes of the two trig rams are danger inside and obedience must prevail outside. Of the individual lines, the one that controls the hexagram is the strong nine in the second place, to which the other lines, all yielding, are subordinate. This line indicates a commander, because it stands in the middle of one of the two trigrams. But since it is in the lower rather than the upper trigram, it represents not the ruler but the efficient general, who maintains obedience in the army by his authority. The army needs perseverance And a strong man. Good fortune without blame.

Nowhere does this extremely productive translator say anything about the theory and technique of translation. It is the rubbish of the past, devoid of all life and degenerated into a school of thought that suffocates all life.

There might be a bridge between Confucius and Wilhelm or any other interpreter, but surely this bridge is to be built, and not to be presumed, as Wilhelm did. Jung has found a way that is in touch with the findings of the East. Strangely enough his typology is in accordance with the views of the oldest Chinese wisdom Wilhelm f.

This attitude was facilitated by a powerful Chinese school which had flourished in the s, whose representatives among them the young Liang Qichao claimed a Chinese origin for the entire body of Western sciences, institutions, and ideologies cf.

Quan Wilhelm probably did not believe in the theory of migration of originally Chinese sciences to the West , and it is quite certain that this idea was frequently used as a mere strategic device to encourage reforms, but the Chinese intellectuals among whom he lived had not completely discarded the idea of a Chinese superiority, at least in moral philosophy.

It is striking Gu Hongming whom Wilhelm had met in in the final phase of his translation of the Lunyu taught Wilhelm the difference between Chinese ideals and Western externals.

The pertinent motto Chinese learning for the essentials [of human morality], Western learning for the daily [technical] necessities had been formulated by Zhang Zhidong in Wilhelm They failed to realize that the attempt to revitalize the increasingly abstract values of the past under the precise circumstances of a given situation was in itself brought about by historical reasons.

If they want to swim, they must grow fins But this modification of his attitude beginning in came too late to affect his translations. It is therefore no wonder that especially the patriotically minded circles of China display great affinity with Germany. Again we find no reflection or justification for this way of proceeding.

The phrase is thus seemingly demystified, but in reality deprived of its specific meaning and background. In general, he expressed a certain malaise in dealing with this ritualistic chapter. Confucius did not think of establishing a new church [sic! He only desired to teach the truth All quotations are from Kungfutse: f. To attain this goal, Confucius has to be deprived of numerous characteristics of his teaching. The master pondering over the political achievements reflected by the calendar of the Xia dynasty, the chariots of the Shang dynasty, the ceremonial hats of the Zhou dynasty, and the licentious music of the state of Zheng Lunyu fit badly with the image of a Chinese Kant.

He Jived at the end of the eighth and at the beginning of the ninth century. A later commentary on his sayings has been added, hut it springs from the same tradition.

Whence did Lu get his esoteric, secret lore?. Kuan, i. But while Taoism degenerated more and more in the Han2 period into an external wizardry, owing to the fact that the Taoist court magicians were seeking to nd by alchemy the golden pill the philosopher's stone , which would create gold out of the baser metals and lend men.

The alchemisti. The latter, however, was altogether a free spirit, and his follower, Chuing-tzu, scorned all the hocuspocus of yoga practice, nature-healers, and seekers after the elixir of life. Origins of the Book meditation and by means of it attained that intuition of unity upon which was founded his later, intellectually developed system. In Lii Yen there was a certain faith, a religious trend, which, stl. He seeks, with all h:is might, the fixed pole in the 1Iight of phenomena, where the adept can attain etemalli.

Nevertheless, the influence of Mahayana Buddhism, which at that time dominated thought in China, is not to be underrated. Buddhist sutras are cited time and again.

In our text, indeed, this influence is even greater than can be assumed to have been the case in the Chin-tan-chiao Religion ofthe Golden Elixir ofLife in general. In the second halfofthe third section, explicit reference is made to the method known as ':fixating contemplation' chih-kudn , and the latter is a purely Buddhist method which was practised in the T'ien-tai School ofChih K'ai Chih I, A. On the one hand, the cultivation of the 'Golden Flower is further described; on the other band, there appear purely Buddhist ideas which repudiate the world and emphatically shift the goal towards nirvana.

Moreover, the work towards an inner rebirth through the 'circulation of the light', and the creation of the divine seed-kernel, is described only in its. Therefore, we cannot escape the suspicion that a portion of the manuscript has ac::tually been lost, and substitutions made from other sources.


A Discussion of the Text it would explain the break in continuity and the :in. An unprejudiced reading will, however, disclose the fact that these two sourCes, Taoism and Buddhism, do not suffice to cover the whole range ofthought: Confucianism in the form which is l? The eight basic trigrams Pa Kua of the I Ching are brought into various passages of our text as symbols for certain inner processes, and further on we sball to explain the influence rc:s.

For the rest, since Gonfucianism has a broad common base with Taoism, the union of these two schools of thought did not bring about a loss in coherence.

Perhaps it will strike many a European reader as remarkable that there appear in the text sayings familiar to him from Christian teaching, while, on the other hand, these same wellknown things which in Europe are very often taken only as ecclesiastical phrasing are here given quite a different perspective, because of the psychological connections in which they are used.

We find intuitions and conc:epts like the following, to select only at random a few that are especially striking: Light is the life of man. Perseverance brings good fortune.

Richard Wilhelm, a “sinisized” German translator

If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself.

But if a man seeks association with others as if he were an obsequious office hunter, he throws himself away.

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He does not follow the path of the superior man, who never loses his dignity. Six in the third place means: You hold together with the wrong people. We are often among people who do not belong to our own sphere. In that case we must beware of being drawn into false intimacy through force of habit. Needless to say, this would have evil consequences. Maintaining sociability without intimacy is the only right attitude toward people, because otherwise we should not be free to enter into relationship with people of our own kind later on.

Six in the fourth place means: Hold to him outwardly also. Here the relations with a man who is the center of union are well established. Then we may, and indeed we should, show our attachment openly. But we must remain constant and not allow ourselves to be led astray. Nine in the fifth place means: Manifestation of holding together. In the hunt the king uses beaters on three sides only And forgoes game that runs off in front.

The citizens need no warning. In the royal hunts of ancient China it was customary to drive up the game from three sides, but on the fourth the animals had a chance to run off. If they failed to do this they had to pass through a gate behind which the king stood ready to shoot. Only animals that entered here were shot; those that ran off in front were permitted to escape.

This custom accorded with a kingly attitude; the royal hunter did not wish to turn the chase into a slaughter, but held that the kill should consist only of those animals which had so to speak voluntarily exposed themselves. There is depicted here a ruler, or influential man, to whom people are attracted. Those who come to him he accepts, those who do not come are allowed to go their own way.

He invited none, flatters none--all come of their own free will. In this way there develops a voluntary dependence among those who hold him.

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They do not have to be constantly on their guard but may express their opinions openly. Police measures are not necessary, and they cleave to their ruler of their own volition.

The Secret of the Golden Flower - eBook

The same principle of freedom is valid for life in general. We should not woo favor from people. If a man cultivates within himself the purity and the strength that are necessary for one who is the center of a fellowship, those who are meant for him come of their own accord.

Six at the top means: He finds no head for holding together. The head is the beginning. If the beginning is not right, there is no hope of a right ending. If we have missed the right moment for union and go on hesitating to give complete and full devotion, we shall regret the error when it is too late. A weak line in the fourth place, that of the minister, holds the five strong lines in check.

In the Image it is the wind blowing across the sky. The wind restrains the clouds, the rising breath of the Creative, and makes them grow dense, but as yet is not strong enough to turn them to rain. The hexagram presents a configuration of circumstances in which a strong element is temporarily held in leash by a weak element.

It is only through gentleness that this can have a successful outcome. Dense clouds, no rain from our western region. The moment for action on a large scale had not yet arrived. Hence the image of many clouds, promising moisture and blessing to the land, although as yet no rain falls. The situation is not unfavorable; there is a prospect of ultimate success, but there are still obstacles in the way, and we can merely take preparatory measures.

Only through the small means of friendly persuasion can we exert any influence. The time has not yet come for sweeping measures. However, we may be able, to a limited extent, to act as a restraining and subduing influence.

To carry out our purpose we need firm determination within and gentleness and adaptability in external relations. Thus the superior man Refines the outward aspect of his nature. The wind can indeed drive the clouds together in the sky; yet, being nothing but air, without solid body, it does not produce great or lasting effects.

So also an individual, in times when he can produce no great effect in the outer world, can do nothing except refine the expression of his nature in small ways. How could there be blame in this?

The Secret of the Golden Flower; A Chinese Book of Life

It lies in the nature of a strong man to press forward. In so doing he encounters obstructions. Therefore he returns to the way suited to his situation, where he is free to advance or to retreat. In the nature of things this will bring good fortune, for it is wise and reasonable not to try to obtain anything by force.

Nine in the second place means: He allows himself to be drawn into returning. One would like to press forward, but before going farther one sees from the example of others like oneself that this way is blocked. In such a case, if the effort to push forward is not in harmony with the time, a reasonable and resolute man will not expose himself to a personal rebuff, but will retreat with others of like mind.

This brings good fortune, because he does not needlessly jeopardize himself. Nine in the third place means: The spokes burst out of the wagon wheels.

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