äº”è¡Œæˆ–æ˜¯å ­è¡Œ ? - Mirahorian

highest/utmost point; extreme; earth's pole; reach the end; attain; exhaust". In analogy
with the figurative meanings of English pole, Chinese ji 極 "ridgepole" can mean
"geographical pole; direction" (e.g., siji 四 極 "four corners of the earth; world's end"),
"magnetic pole" (Beiji 北 極 "North Pole" or yinji 陰 極 "negative pole; anode"), or "celestial
pole" (baji 八 極 "farthest points of the universe; remotest place"); Common English
translations of the cosmological Wuji are "Ultimateless" (Fung and Bodde 1953, Robinet
2008) or "Limitless" (Zhang and Ryden 2002), but other versions are "the ultimate of
Nothingness" (Chang 1963), "that which has no Pole" (Needham and Ronan 1978), or "Non-
Polar" (Adler 1999). Lao Tzu in Tao Te Ching/Dao de jing uses the term Wuji in the
context about returning to one's original/primordial undifferentiated nature: ""Know the
White (Yang, outside world, the symbol of death in Chinese culture), but keep yourself
grounded in black (Yin, inner reality, the symbol of life) and you will be a model for all that
it is in the universe (under the heaven). By being a model for all under heaven, eternal
integrity will never fail. If your eternal integrity will never fail, you will return to the status of
infinite (undifferentiated state, without end; immortal)"". (28, tr. Mirahorian, 1990);
Zhuangzi(ca. 3 century BCE) refers four times to wuji as "limitless; infinity; boundless " The
text also uses the related word wuqiong 無 窮 "infinite; endless; inexhaustible" 25 times.
Xunzi (ca. 3rd century BCE) uses wuji "boundless" three times. One context describing a
legendary horse parallels it with wuqiong "inexhaustible". "Qiji could cover 1,000 li in a
single day, but if a worn-out nag takes the journey in ten stages, then it, too, can cover the
distance. Are you going to try to exhaust the inexhaustible and pursue the boundless If
you do, then though you break your bones and wear out your flesh in the attempt, in the
end it will be impossible to reach your goal. (2, tr. Knoblock 1988)
太 一 tai4 yi1 t’ai yi t'ai i R: sinonim pt Tao; divinitate antica; Marele Unu; forta
universala; marea mutatie; Dumnezeu;Tao; Unitatea Suprema; Taiyi Zhenren (Chinese: 太 乙
真 人 ; Pinyin: Tàiyǐ Zhēnrén) format din Taiyi (lit. "a doua ramura Celesta) inseamna
"primordial unitatea primordiala a yin si yang" iar Zhen ren 真 人 (lit. " fiinta umana
adevarata") este un termen taoist pt. "Fiinta Desavarsita/Perfecta". E: the Great One; the
supreme one; The Great Change, Great Unity, the first of the celestial spirits, Spirit of the
Pole Star; "way of the supreme one", the power to cure diseases, the chief diety; the
beginning of numbers; Supreme Movement; opening and closing of the sky door and the
actions of Supreme One (T’ai Yi); Taiyi Zhenren (Chinese: 太 乙 真 人 ; Pinyin: Tàiyǐ Zhēnrén)
from Tai yi (lit. "great 2nd Celestial stem) means "primordial unity of yin and yang" and
Zhenren (lit. "true person") is a Taoist term for "Perfected Person". F: "grand un"; Suprême
Un; le Faîte Suprême; force universelle; "grande mutation" "Tout est donc à la fois spontané
(ziran, 自 然 ) et nécessaire. Une force universelle, appelée taiyi, "grand un" ( 太 一 ), ou qi,
"souffle" , anime chaque phénomène". [Guo Xiang (Kuo Hsiang, 郭 象 ) ou Guo Zixuan ( 郭 子
玄 ) est un philosophe taoïste (vers 252 - 312), éditeur et glosateur du Zhuangzi]
Lieh Tzu (the fifth century B.C.): “In the beginning there was Chaos [hun tun]. It was a
mingled potentiality of Form [hsing], Pneuma [ch’i], and Substance [chih]. A Great Change
[t’ai i] took place in it, and there was a Great Starting [t’ai ch’u] which is the beginning of
Form. The Great Starting evolved a Great Beginning [t’ai shih], which is the inception of
Pneuma. The Great Beginning was followed by the Great Blank [t’ai su], which is the first
formation of Substance. Substance, Pneuma, and Form being all evolved out of the
primordial chaotic mass, this material world as it lies before us came into existence.” And
that which made it possible for Chaos to evolve was the Solitary Indeterminate (i tu or the
tao), which is not created, but is able to create everlastingly. And being both Solitary and
Indeterminate it tells us nothing determinate about itself.
"Le Vrai Classique du Vide Parfait" de Liezi (Lie Tseu) "Distinction Céleste" et "Genèse
des Mondes" (Chapitres I et III ): "...C'est pourquoi je dis : Il y eut une Grande Mutation (Tai
Yi), une
Grande Origine (tai chou), un Grand Commencement (tai che), une Grande Création
Originelle.
La Mutation est l'état dans lequel la Force ne se manifeste pas encore. La Grande Origine