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Hua Hu Ching: 81 meditaciones taoistas
El "Hua Hu Ching" es la recopilación de 81 enseñanzas orales taoístas -el mismo número que en el "Tao Te King"- que la tradición también atribuye a Lao Tse. En la etapa de luchas políticas en China durante el siglo XIV, este libro fue prohibido y quemados los ejemplares existentes. Afortunadamente, la práctica taoísta, basada en la transmisión oral de sus enseñanzas, permitió que el maestro Ni Hua-Ching las reprodujera después de su salida de China en 1976, colaborando en su posterior redacción y traducción, evitando así que se perdieran para siempre. En cuanto a su contenido, éste se refiere al logro de la iluminación, la maestría y la paz de espíritu, transmitiendo su mensaje una enorme autoridad que revela el más puro origen taoísta.
152 pages, Paperback
First published January 1, 1992
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Displaying 1 - 30 of 77 reviews
January 14, 2023
The Hua Hu Ching otherwise known as "The Educate the Barbarians Sutra" is a classical Taoist book of practical wisdom popular second only to the Tao Te Ching. The original was discovered in the Mogao caves near Dunhuang, dates back to the 4th or 5th century, and is believed to be written by Lao Tzi. It contains timeless life advice for living virtuously, becoming more present, and discovering our true selves. I have personally read and re-read this book several times and always pick up new nuggets of wisdom. For anyone interested, the following is a complete audiobook I narrated of Lao Tzi's original Hua Hu Ching: https://www.youtube.com/watch?v=0GjVx...
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October 14, 2018آیا این گونه می پنداری که هستی متلاطم و بی قرار است؟ پس در شب به بیابان بزن و به ستاره ها بنگر. با این تمرین پاسخ ات را خواهی گرفت.
"مردِ برتر" ذهنِ خود را آرام می کند، درست به مانندِ کیهان که ستارگان را در آسمان جای می دهد. فرزانه با پیوستنِ ذهنِ خویش با سر منشاءِ ظریف و ناپیدا، آن را آرام می کند و آن گاه که ذهن آرام گرفت، به شیوه ی طبیعیِ خویش انبساط می یابد و سرانجام به وسعت و بیکرانگیِ آسمانِ شب می شود.
"مردِ برتر" ذهنِ خود را آرام می کند، درست به مانندِ کیهان که ستارگان را در آسمان جای می دهد. فرزانه با پیوستنِ ذهنِ خویش با سر منشاءِ ظریف و ناپیدا، آن را آرام می کند و آن گاه که ذهن آرام گرفت، به شیوه ی طبیعیِ خویش انبساط می یابد و سرانجام به وسعت و بیکرانگیِ آسمانِ شب می شود.
January 16, 2021
هوآ هو چینگ، در کنار «یی چینگ: کتاب تقدیرات» و «تائو ته چینگ» سه کتاب مقدس آیین تائو یا «راه‌‌آیین» هستند.
مجموعهٔ ۸۱ گفتار کوتاه دربارهٔ جهان‌نگری تائو، اخلاق، به‌کار‌بستن آموزه‌ها و ... است. مدتی که کنار دستم بود، چندتایی از گفتارهاش رو می‌خوندم در روز.
در کل، قسمت‌های خواندنی کم نداره، فقط کاش که ترجمه‌‌اش بهتر بود.
مجموعهٔ ۸۱ گفتار کوتاه دربارهٔ جهان‌نگری تائو، اخلاق، به‌کار‌بستن آموزه‌ها و ... است. مدتی که کنار دستم بود، چندتایی از گفتارهاش رو می‌خوندم در روز.
در کل، قسمت‌های خواندنی کم نداره، فقط کاش که ترجمه‌‌اش بهتر بود.
January 4, 2009
I savor this book, along with several other books of poetry by Rumi, Kabir and Hafiz each morning. Brian Walker has translated Lao Tzu's sayings well. Each one is like a flower that blooms on reflection.
May 14, 2021
For the longest period of time, Taoism and Buddhism tripped me up because I confused desire with sensation. For me, their rejection of desire felt like a rejection of materiality. I was very much conflating Taoism and Buddhism with Nietzsche's understanding of Christianity and Liberalism. I believed all forms of spirituality were retreats into abstractions — an unmooring of oneself from facticity.
But I've come to understand Taoism and Buddhism's rejections of desire as the beginning of a movement back into sensation and facticity. Desire — as no-thing, as radical negativity — cannot be conflated with sensation, which is thingliness as consciousness. Rather, desire operates as an idealist otherwise, while sensation operates as a materialist becoming. Sensation is materiality's unfolding experience of itself.
This is the Tao.
If desire is that which generates the dualism of presence and absence, then sensation is that which collapse this dualism back into a polymorphous oneness — a processual infinity beyond symbolic totality.
The Tao is not an entreaty to passivity, but rather a fuller activity. It is the dynamic integration of all aspects of one's lifeworld. Henceforth, those who produce, perpetuate and enforce dualisms of class, race, gender and so on, are enemies of the Tao. Those who profess the naturalness of hierarchies, war, poverty, rape, ennui and anxiety, are enemies of the Tao.
The fear from patriarchy, the lack from capitalism, the shame from colonialism, the conceit from nationalism, the frustration from rationalisation — all these are antithetical to the Tao and all must, therefore, be dismantled.
To return back to our collective sensations, to the full sensorium of relations lived rather than owned — that is the Tao.
The biggest flaw of the text is that it calls for a turn inwards, and only inwards, through which one must dismantle desire. Whilst self-critique and self-compassion are necessary elements to any revolutionary change, I would argue that desire is socially, culturally and politically enforced. Our ways of desiring do not arise fully formed from within — they are molded, diverted, divested, and cathected through institutions such as the family, the police, the military, the workplace, schools, churches, community clubs, news sites, music, films, games, phone apps, and so on.
It is simply not enough, and also too much, to place all the responsibility of discovering the Tao on any one person alone. Rather, our entire environment must be understood, and this requires a necessary dialectic between desires and sensations. Through desires, we can come to understand how our sensations are blocked. Rather than rid ourselves of desires, we have to locate their site of construction. Turning away or inwards is a temporary holding, necessary at times, but inadequate. Only by turning outwards and dismantling the machines that drive our desires in the first place, will be be truly free.
But I've come to understand Taoism and Buddhism's rejections of desire as the beginning of a movement back into sensation and facticity. Desire — as no-thing, as radical negativity — cannot be conflated with sensation, which is thingliness as consciousness. Rather, desire operates as an idealist otherwise, while sensation operates as a materialist becoming. Sensation is materiality's unfolding experience of itself.
This is the Tao.
If desire is that which generates the dualism of presence and absence, then sensation is that which collapse this dualism back into a polymorphous oneness — a processual infinity beyond symbolic totality.
The Tao is not an entreaty to passivity, but rather a fuller activity. It is the dynamic integration of all aspects of one's lifeworld. Henceforth, those who produce, perpetuate and enforce dualisms of class, race, gender and so on, are enemies of the Tao. Those who profess the naturalness of hierarchies, war, poverty, rape, ennui and anxiety, are enemies of the Tao.
The fear from patriarchy, the lack from capitalism, the shame from colonialism, the conceit from nationalism, the frustration from rationalisation — all these are antithetical to the Tao and all must, therefore, be dismantled.
To return back to our collective sensations, to the full sensorium of relations lived rather than owned — that is the Tao.
The biggest flaw of the text is that it calls for a turn inwards, and only inwards, through which one must dismantle desire. Whilst self-critique and self-compassion are necessary elements to any revolutionary change, I would argue that desire is socially, culturally and politically enforced. Our ways of desiring do not arise fully formed from within — they are molded, diverted, divested, and cathected through institutions such as the family, the police, the military, the workplace, schools, churches, community clubs, news sites, music, films, games, phone apps, and so on.
It is simply not enough, and also too much, to place all the responsibility of discovering the Tao on any one person alone. Rather, our entire environment must be understood, and this requires a necessary dialectic between desires and sensations. Through desires, we can come to understand how our sensations are blocked. Rather than rid ourselves of desires, we have to locate their site of construction. Turning away or inwards is a temporary holding, necessary at times, but inadequate. Only by turning outwards and dismantling the machines that drive our desires in the first place, will be be truly free.
July 10, 2022
The dangers of translation.
Much is lost in this calamitous exercise of translating eastern texts into English, chiefly due to the lack of sufficient jargon to express complex spiritual concepts to their fullest meaning. Even while acknowledging the utility of English and appreciating it's global appeal, one cannot fail to notice the gross inability of the language to absorb new words to enrich itself. It simply doesn't render itself useful to a comprehensive treatment of high eastern ideals, most of all Hindu. A cursory glance at the translations of Vedas will suffice to corroborate my argument. Such injustice has been done to the millenias-old sacred Hindu texts in the name of Oriental studies.
Having said that, the philosophical merit of this ancient Taoist work stands out despite all ills of translation.
Much is lost in this calamitous exercise of translating eastern texts into English, chiefly due to the lack of sufficient jargon to express complex spiritual concepts to their fullest meaning. Even while acknowledging the utility of English and appreciating it's global appeal, one cannot fail to notice the gross inability of the language to absorb new words to enrich itself. It simply doesn't render itself useful to a comprehensive treatment of high eastern ideals, most of all Hindu. A cursory glance at the translations of Vedas will suffice to corroborate my argument. Such injustice has been done to the millenias-old sacred Hindu texts in the name of Oriental studies.
Having said that, the philosophical merit of this ancient Taoist work stands out despite all ills of translation.
July 21, 2019
It's unfortunate that this text is relatively "unknown" compared to the Tao Te Ching. Though it invokes the same familiar themes, the Hua Hu Ching completely avoids the clever, esoteric wordplay found in the Tao Te Ching and instead delivers a much more practical and personal lesson that feels more like a teacher than a text, and strikes me as offering a comparatively more approachable entry point for those unfamiliar with, but otherwise interested in, Taoism. I think those already familiar with Taoism are likely find this narrative to be surprisingly fresh and maybe even more sublime in a few places than they might expect, especially if, like me, they have made a habit of collecting numerous translations and interpretations of the Tao Te Ching. So, my advice is don't overlook or underestimate this text!
March 20, 2015
Completely unknown, I think, but a terrific companion to the Tao Te Ching. It clarifies and elucidates and reinforces. We are lucky to have this other collection of Lao Tzu's sayings, and this translation is a good one.
January 30, 2022
XXX
“Las palabras nunca pueden portar en sí mismas la belleza de un árbol; para comprenderlo debes verlo con tus propios ojos.
El lenguaje no puede capturar la melodía de una canción; para comprenderla, debes oírla con tus propios oídos.
Lo mismo ocurre con el Tao: la única forma de entenderlo es experimentándolo directamente. La verdad sutil del universo es inexpresable e impensable.
Por ello, las enseñanzas supremas no tienen palabras.
Mis propias palabras no son la medicina sino una receta, no un destino sino un mapa para que lo alcances.
Cuando llegue allí, silencia tu Mente y cierra tu boca.
No analices el Tao. Esfuérzate en cambio por vivirlo: en silencio, sin división, con todo tu armonioso ser.”
Lao Tzu - Hua Hu Ching Enseñanza 30
“Las palabras nunca pueden portar en sí mismas la belleza de un árbol; para comprenderlo debes verlo con tus propios ojos.
El lenguaje no puede capturar la melodía de una canción; para comprenderla, debes oírla con tus propios oídos.
Lo mismo ocurre con el Tao: la única forma de entenderlo es experimentándolo directamente. La verdad sutil del universo es inexpresable e impensable.
Por ello, las enseñanzas supremas no tienen palabras.
Mis propias palabras no son la medicina sino una receta, no un destino sino un mapa para que lo alcances.
Cuando llegue allí, silencia tu Mente y cierra tu boca.
No analices el Tao. Esfuérzate en cambio por vivirlo: en silencio, sin división, con todo tu armonioso ser.”
Lao Tzu - Hua Hu Ching Enseñanza 30
May 8, 2023
فرزانه برای راهبر شدن نقشه نمی‌کشد، بلکه در سکوت هر مسئولیتی را که پیش پایش قرار گیرد، بر شانه‌های خویش حمل می‌کند.
و همچنین نیچه در کتاب فراسوی نیک و بد مینویسد:
آنکه از رگ و ریشه آموزگار است، همه چیز را تنها در رابطه با شاگردانش جدی می‌گیرد- حتی خود را.
و در جای دیگر مینویسد:
«دانش به خاطر دانش» این است آخرین دامی که اخلاق می‌نهد: و بار دیگر آدمی سراپا در دام-اش می‌افتد.
از آنجا که کار من با آموزش گره خورده است، گاهی پیش می‌آید که به بیراهه بروم و خود را به تمامی با این نقاب همسان بدانم. دوستان و همکارانم میگویند به خودت سخت میگیری! اما من هیچ سختی در «خود» نمیبینم؛ هر آنچه مرا شکل داده سُر میخورد رویِ این سنگلاخ زندگی و شاید چیکه‌ای از آن چکید بر لبانِ مسافری تشنه. آموزگار همین است و بس.
اردیبهشت ۱۴۰۲
و همچنین نیچه در کتاب فراسوی نیک و بد مینویسد:
آنکه از رگ و ریشه آموزگار است، همه چیز را تنها در رابطه با شاگردانش جدی می‌گیرد- حتی خود را.
و در جای دیگر مینویسد:
«دانش به خاطر دانش» این است آخرین دامی که اخلاق می‌نهد: و بار دیگر آدمی سراپا در دام-اش می‌افتد.
از آنجا که کار من با آموزش گره خورده است، گاهی پیش می‌آید که به بیراهه بروم و خود را به تمامی با این نقاب همسان بدانم. دوستان و همکارانم میگویند به خودت سخت میگیری! اما من هیچ سختی در «خود» نمیبینم؛ هر آنچه مرا شکل داده سُر میخورد رویِ این سنگلاخ زندگی و شاید چیکه‌ای از آن چکید بر لبانِ مسافری تشنه. آموزگار همین است و بس.
اردیبهشت ۱۴۰۲
November 19, 2009
The "yin" side of Lao Tzu's "Tao Te Ching"--the feminine principal.
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January 14, 2025“Every thing is equal to every other thing. Names and concepts only block your perception of this great oneness.”
Exists in tandem with the Tao Te Ching and enriches the feeling that these are the most essential, most life affirming books I’ve ever read. I hope to re read, grow and live with these teachings for the rest of my life
“The first practice is the practice of undiscriminating virtue: take care of those who are deserving; also, and equally, take care of those who are not.
When you extend your virtue in all directions without discriminating, your feet are firmly planted on the path that returns to the Tao.”
Exists in tandem with the Tao Te Ching and enriches the feeling that these are the most essential, most life affirming books I’ve ever read. I hope to re read, grow and live with these teachings for the rest of my life
“The first practice is the practice of undiscriminating virtue: take care of those who are deserving; also, and equally, take care of those who are not.
When you extend your virtue in all directions without discriminating, your feet are firmly planted on the path that returns to the Tao.”
February 23, 2013
Open to any page and find meaningful truths to meditate on. Amazing spiritual growth tool
October 6, 2007
a simple, clear, concise short poem manual of self-cultivation
November 5, 2019
Most people who have heard of Lao Tzu know him through his book the Tao Te Ching, a fundamental Taoist text. The authorship and history of the Tao Te Ching is still being debated. And so it is also the case for the Hua Hu Ching which is also often attributed to Lao Tzu. The text has come down to us largely through oral tradition, although a partial manuscript was discovered in a cave in China.
In 1979 the first English translation by Hua-Ching Ni of the Hua Hu Ching was published by Shambhala Press under the title Hua Hu Ching : The Later Teachings of Lao Tzu.
This 1992 translation of the Hua Hu Ching by Brian Walker, who is famous for his highly accessible translation of the Chinese text The I Ching or Book of Changes: A Guide to Life's Turning Points, is equally accessible to Western readers. Having not read Hua-Ching Ni's translation, I cannot compare the two. However, I have read various translations of the I Ching, and I can agree that Walker's translation makes a very good starting point for a Western reader to the concepts outlined in the text. I found it inspiring and only slightly unclear in certain spots where I felt a Glossary with fuller descriptions of certain terms would have been helpful. E.g. he seems to translate "Tao" as "The Integral Way" without ever sitting the reader down and explaining either term.
It is a wonderful companion to the Tao Te Ching and I recommend it to anyone who, after reading the Tao Te Ching, wants to find something else to read to get more information.
In 1979 the first English translation by Hua-Ching Ni of the Hua Hu Ching was published by Shambhala Press under the title Hua Hu Ching : The Later Teachings of Lao Tzu.
This 1992 translation of the Hua Hu Ching by Brian Walker, who is famous for his highly accessible translation of the Chinese text The I Ching or Book of Changes: A Guide to Life's Turning Points, is equally accessible to Western readers. Having not read Hua-Ching Ni's translation, I cannot compare the two. However, I have read various translations of the I Ching, and I can agree that Walker's translation makes a very good starting point for a Western reader to the concepts outlined in the text. I found it inspiring and only slightly unclear in certain spots where I felt a Glossary with fuller descriptions of certain terms would have been helpful. E.g. he seems to translate "Tao" as "The Integral Way" without ever sitting the reader down and explaining either term.
It is a wonderful companion to the Tao Te Ching and I recommend it to anyone who, after reading the Tao Te Ching, wants to find something else to read to get more information.
December 7, 2020
The Hua-Ching Ni translation of the Hua Hu Ching is in my opinion the best. He encapsulates the cultural nuance that surrounds the text and Taoism itself more than other translations. The text itself is brilliant. I believe that this stands alongside the great Tao Te Ching and in some sense is an extension of its teachings. One problem many scholars and Taoist purists have with this text is that it delves into concepts such as reincarnation. This makes many believe that the Hua Hu Ching is not really a later teaching of Lao-tzu, but rather a combination of Taoism and Buddhism created by later cultures. We can see why some would be concerned, but I don't share the same concerns. What the Hua Hu Ching does best, is it explains some of the finer details of Lao-tzu's teachings whilst introducing such concepts as reincarnation. Though, keep in mind that reincarnation is often considered as an original Taoist concept and not something that was imported with Buddhism. Nevertheless, this text is a must have for any serious Taoist or spiritual seeker. It explains thoroughly the relationship between the Tao and a human being.
October 19, 2014
I found this book sitting on my mom's bookshelf. What a delightful treasure! Really poignant teachings that are described in impactful words. I actually think I might like it better than the actual tao te ching.
November 23, 2008
Really good stuff. What life's all about.
May 28, 2011
Classic. Must-read, little known text.
September 10, 2012
A wonderful delve into further depths along with the Tao Te Ching. Highly recommended, it changed my life.
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December 5, 2019¿Qué es este texto? Sin entrar demasiado en el contenido allá vamos.
Taishang lingbao Laozi huahu miaojing (太上靈寶老子化胡妙經)/Maravillosa relación del Supremo Tesoro Numinoso de Laozi sobre la conversión de los bárbaros/Wondrous Scripture on Laozi’s Conversion of the Barbarians from the Great High Numinous Treasure o más abreviado Huahujing/Hua Hu Ching.
He tenido cierta confusión sobre qué es este texto realmente y no parece haber demasiada información disponible. Aunque puede que sea suficiente con lo que aparece en Wikipedia https://en.wikipedia.org/wiki/Huahujing
Parece ser que existiría un texto atribuido a Laozi pero que sería realmente una elaboración muy posterior (nada sorprendente aquí). Se discute su autenticidad, posiblemente una falsificación.
¿De qué trataría este texto histórico? Lao se marcha a India y discute y convierte aquellos bárbaros al daoísmo convirtiéndose en el mismo Buda histórico siendo el budismo una versión adaptada para aquellas gentes. Este argumento estaría en el contexto de las disputas en China entre budismo y daoísmo. Por tanto posteriores a Laozi.
¿Pero qué es realmente el texto de Brian Walker? Pues nada que ver con lo anterior, de hecho pensé que habría dos libros con el mismo nombre o algo por el estilo.
Parece ser que Walker habría traducido a su manera una traducción a su vez de un tal Ni Hua Ching quien en 1976 sale de China y que habría recogido la tradición oral. No tengo información sobre el tal Ni Hua Ching ni tengo acceso a su libro "The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching, The Shrine of the Eternal Breath of Tao and the College of Tao and Traditional healing" (SevenStar Communications, 1979/1997).
La versión de Brian Walker, que es la única que conozco de este texto, sería una mezcla contradictoria de ideas del Tao Te Ching con otras incompatibles y ajenas, creo yo, a la lectura del TTC y del Zhuangzi. Está escrito desde una perspectiva actual y dirigido a los lectores y preocupaciones de hoy. Hace referencias al mundo moderno e incluye elementos de que denominaré de los cultos espirituales (por no llamarlo religión o prácticas religiosas): meditación, medicina china, y un largo etcétera que se llega a enumerar en uno de los capítulos. No es solo la aparición de estos elementos extraños, sino también como dije ideas que son contradictorias con el daoismo clásico e incluso entre partes del texto que son específicamente propias del mismo.
Este texto puede que tenga para alguien un valor por su contenido espiritual, religioso, etc. Pero desde luego no para un estudio del daoísmo clásico filosófico.
Taishang lingbao Laozi huahu miaojing (太上靈寶老子化胡妙經)/Maravillosa relación del Supremo Tesoro Numinoso de Laozi sobre la conversión de los bárbaros/Wondrous Scripture on Laozi’s Conversion of the Barbarians from the Great High Numinous Treasure o más abreviado Huahujing/Hua Hu Ching.
He tenido cierta confusión sobre qué es este texto realmente y no parece haber demasiada información disponible. Aunque puede que sea suficiente con lo que aparece en Wikipedia https://en.wikipedia.org/wiki/Huahujing
Parece ser que existiría un texto atribuido a Laozi pero que sería realmente una elaboración muy posterior (nada sorprendente aquí). Se discute su autenticidad, posiblemente una falsificación.
¿De qué trataría este texto histórico? Lao se marcha a India y discute y convierte aquellos bárbaros al daoísmo convirtiéndose en el mismo Buda histórico siendo el budismo una versión adaptada para aquellas gentes. Este argumento estaría en el contexto de las disputas en China entre budismo y daoísmo. Por tanto posteriores a Laozi.
¿Pero qué es realmente el texto de Brian Walker? Pues nada que ver con lo anterior, de hecho pensé que habría dos libros con el mismo nombre o algo por el estilo.
Parece ser que Walker habría traducido a su manera una traducción a su vez de un tal Ni Hua Ching quien en 1976 sale de China y que habría recogido la tradición oral. No tengo información sobre el tal Ni Hua Ching ni tengo acceso a su libro "The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching, The Shrine of the Eternal Breath of Tao and the College of Tao and Traditional healing" (SevenStar Communications, 1979/1997).
"It takes the form of a narrative question-and-answer dialogue between a disciple Prince and his learned Master. Thematically the text covers much of the original ground of the Tao Te Ching elucidating on the concept of the Tao. However it goes much further in elaborating the relationship of Taoism to other aspects of traditional Chinese culture such as holistic medicine, feng shui, tai chi and the I Ching, not all of which existed in the time of Laozi. It also gives more detailed advice on Taoist philosophy" (Wikipedia)
La versión de Brian Walker, que es la única que conozco de este texto, sería una mezcla contradictoria de ideas del Tao Te Ching con otras incompatibles y ajenas, creo yo, a la lectura del TTC y del Zhuangzi. Está escrito desde una perspectiva actual y dirigido a los lectores y preocupaciones de hoy. Hace referencias al mundo moderno e incluye elementos de que denominaré de los cultos espirituales (por no llamarlo religión o prácticas religiosas): meditación, medicina china, y un largo etcétera que se llega a enumerar en uno de los capítulos. No es solo la aparición de estos elementos extraños, sino también como dije ideas que son contradictorias con el daoismo clásico e incluso entre partes del texto que son específicamente propias del mismo.
Este texto puede que tenga para alguien un valor por su contenido espiritual, religioso, etc. Pero desde luego no para un estudio del daoísmo clásico filosófico.
December 16, 2019
Whether you like the I Ching or not, this little book contains some solid wisdom. Like most Taoist readings I've done it refreshingly focuses on here, now, doing and being. No need for meditation or ritual, just excellence and clarity. Seek to be in the moment, find flow and ease with self and others. Stop believing you know everything, especially to the extent where your mind takes you out of the here and now.
I read a few a day in the morning and felt it framed my day well, setting me up for more connection in my communication and more relaxation in my progress.
Most books I read then donate, but this one is going on my small shelf of books I hold onto to read again or loan to friends.
I read a few a day in the morning and felt it framed my day well, setting me up for more connection in my communication and more relaxation in my progress.
Most books I read then donate, but this one is going on my small shelf of books I hold onto to read again or loan to friends.
April 10, 2025
Probablemente el libro más especial que tengo ☕️. Te amo y te agradezco enormemente por haber sido parte de mis días, hábitos y experiencias. Gracias por este libro y por tu inmenso amor. Siempre recordaré la manera en la que fui amado/cuidado/escuchado. Si la vida nos brinda un reencuentro, espero verte brillando, pues no te mereces menos de lo que ya eres. Gracias por mi nuevo libro favorito, mi último regalo, mi único manchado de café. Te suelto, no sin querer recordarte que en lo más profundo, siempre te amé.
Este libro me recuerda que el camino es largo, pero es transitable. Gracias princesa V ☯️💟
Este libro me recuerda que el camino es largo, pero es transitable. Gracias princesa V ☯️💟
December 4, 2024
Hermosa invitación a vivir con sinceridad y amar nuestra propia vida
March 5, 2022
I always enjoy Lao Tzu. I do recommend it to everyone.
Read
March 28, 2025Humanity grows more and more intelligent, yet there is clearly more trouble and less happiness daily. How can this be so? It is because intelligence is not the same thing as wisdom. When a society misuses partial intelligence and ignores holistic wisdom, its people forget the benefits of a plain and natural life. Seduced by their desires, emotions, and egos, they become slaves to bodily demands, to luxuries, to power and unbalanced religion and psychological excuses. Then the reign of calamity and confusion begins. Nonetheless, superior people can awaken during times of turmoil to lead others out of the mire. But how can the one liberate the many? By first liberating his own being. He does this nor by elevating himself, but by lowering himself. He lowers himself to that which is simple, modest, true; integrating it into himself, he becomes a master of simplicity, modesty, truth. Completely emancipated from his former false life, he discovers his original pure nature, which is the pure nature of the universe. Freely and spontaneously releasing his divine energy, he constantly transcends complicated situations and draws everything around him back into an integral oneness. Because he is a living divinity, when he acts, the universe acts.
June 15, 2022
This is…okay, for what it is. But what *is* it? The text is presented as though it’s attributable to Laozi, as a sort of “lost work”. A bit of digging uncovers that the Hua Hu Ching is widely considered an apocryphal work constructed in order to circumvent Chan Buddhism’s growing influence by supporting the legend that Laozi left the Chinese continent to later found Buddhism in India. From what I could establish, there are two received versions of the Hua Hu Ching. One version was found in a cave through excavation. The other survived through oral tradition and was written down by a Taoist Master Ni Hua-Ching. Browne states in his preface that this edition is largely based on that of the Master. There’s certainly a lot of room for questioning the contents of this work in terms of historicity. It frequently mentions oracle texts such as the I Ching, and specifies various techniques that have no parallels in older Taoist works. I’m far more familiar with Zen Buddhism, particularly the work of Dōgen, and the feeling I get from this work in comparison to something like the Tao Te Ching is that it’s a mixture of religious and philosophical Taoism attempting to reinvent key Buddhist concepts, all of which has then been corrupted through the years and possibly by this “translation” to result in something conspicuously “modern” in terms of its perennialism. As much as Zen/Chan and Taoism are alleged to have in common, they’re really very, very different, and if you’re familiar with one of the other, you’ll notice attempted bridgings such as this very quickly. This book dispenses with or glosses over most of the key concepts of Taoism, such as chi, jing, xin, and shen, although it makes liberal use of dao and de, albeit in very different ways, with dao operating much closer to Buddha-nature. All that said, there’s some wisdom in here, and I like it well enough on its own terms, but it’s very eclectic and it’s difficult to parse what you’re being given.
May 10, 2017
I certainly liked this translation better than The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching. Unfortunately, like Ni with his translation, Walker does not give much of an introduction making clear his translation choices, so it is not possible to take what I read here and compare it to what I have read in other texts translated by other people. And like Ni, he does not deal with the history of the Hua Hu Ching. I think the possibility of fraud in the origin of a text is important. I know that the Hua Hu Ching would not be invalidated as a taoist text even if it were not what it claims to be (the writing of Lao Tzu); even if it had been written in Pacoima last week, within the logic of Taoism it would still be valid if it were a valuable source of insight. But when presenting a largely unknown text to the English-speaking world, I think a little explication and forthrightness is in order.
The translation is pleasant to read and easy to follow.
The translation is pleasant to read and easy to follow.
January 24, 2022
Wou! Qué buen libro! Sabiduría china en todo su esplendor...
Las meditaciones taoístas -de forma similar al resto de audiolibros que he escuchado- nos brindan valiosos consejos sobre la vida, nuestras virtudes y me sorprende el cómo, a veces, nos mandan a callar; pues se dice más haciendo que diciendo. Nos hablan de centrarnos en lo más importante y buscar la verdadera felicidad.
Me ha llamado mucho la atención la relación del Tao con el Tai Chi -más allá de sólo asociarlo tradicionalmente a cierta edad y movimiento- el Fen Shui y el I Ching. Increíble que todo esté vinculado.
Amé que el audiolibro presente el texto escrito además!
Muy bueno!
Las meditaciones taoístas -de forma similar al resto de audiolibros que he escuchado- nos brindan valiosos consejos sobre la vida, nuestras virtudes y me sorprende el cómo, a veces, nos mandan a callar; pues se dice más haciendo que diciendo. Nos hablan de centrarnos en lo más importante y buscar la verdadera felicidad.
Me ha llamado mucho la atención la relación del Tao con el Tai Chi -más allá de sólo asociarlo tradicionalmente a cierta edad y movimiento- el Fen Shui y el I Ching. Increíble que todo esté vinculado.
Amé que el audiolibro presente el texto escrito además!
Muy bueno!
January 8, 2014
The Tao Te Ching is recognized as Lao Tzu only book, however, there is a collection his oral teachings recorded in a book called the Hua Hu Ching. This version translated by Brain Walker is made up of 81 teachings on the subject of attaining enlightenment and mastery through the Tao. It is a compact book but filled with much insight and thought-provoking teachings.
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