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The Books

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Paths to Climb the Mountain

You can choose to Learn in a modular way by taking individual courses or You can apprentice.

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Mountain University

Mountains are the ancient and original places of higher learning. You learn on your journey (referred to in many traditions as the The Way) up the mountain and you learn when you have reached your destination. Whether you seek a place for quiet contemplation, commune with nature, or guidance from the divine mountains have always been sought for the laboratory  for such work. In places where mountains were not an option, the ancient ones created mounds, ziggurats, pyramids, and temples. There are sacred mountain places in all traditions and all countries.

In the Chinese Five Metaphysical Arts - Mountain ( ) is the branch devoted to the Philosophical arts, cultivation, martial arts, self-healing, meditation which covers the thoughts and teaching of Ancient Chinese philosophers or sages. This is also include the study of, whereby in the ancient time, one will need to go up to the mountain to receive such knowledge through meditation or cultivation.

It is in these traditions that Mountain University carries on this function in the present and digital world. The world needs a new generation of Scholar-Warrior-Sages, Renaissance Men/Women. If you feel the calling, start today because tomorrow is not guaranteed.

Chapter 12 The repression of the desires

五色令人目盲;五音令人耳聾;五味令人口爽;馳騁田獵,令人心發狂;難得之貨,令人行妨。是以聖人為腹不為目,故去彼取此 1. Color’s five hues from th’ eyes their sight will take; Music’s five notes the ears as deaf can make; The flavors five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men’s conduct will to evil change. 2. […]

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Chapter 10 Possibilities through the Dao

載營魄抱一,能無離乎?專氣致柔,能嬰兒乎?滌除玄覽,能無疵乎?愛民治國,能無知乎?天門開闔,能為雌乎?明白四達,能無知乎?生之、畜之,生而不有,為而不恃,長而不宰,是謂玄德。 1. When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of […]

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Chapter 8 The placid and contented nature

上善若水。水善利萬物而不爭,處衆人之所惡,故幾於道。居善地,心善淵,與善仁,言善信,正善治,事善能,動善時。夫唯不爭,故無尤。 1. The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao. 2. The excellence of a residence is in (the […]

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Chapter 6 The completion of material forms

谷神不死,是謂玄牝。玄牝之門,是謂天地根。綿綿若存,用之不勤。 The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.

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Chapter 5 The use of emptiness

天地不仁,以萬物為芻狗;聖人不仁,以百姓為芻狗。天地之間,其猶橐籥乎?虛而不屈,動而愈出。多言數窮,不如守中。 1. Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. 2. […]

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Chapter 4 The fountainless

道沖而用之或不盈。淵兮似萬物之宗。挫其銳,解其紛,和其光,同其塵。湛兮似或存。吾不知誰之子,象帝之先。 1. The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! 2. We should blunt our sharp points, and unravel the complications of things; […]

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Chapter 3 Keeping the people at rest

不尚賢,使民不爭;不貴難得之貨,使民不為盜;不見可欲,使心不亂。是以聖人之治,虛其心,實其腹,弱其志,強其骨。常使民無知無欲。使夫1知者不敢為也。為無為,則無不治。 1. Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to […]

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Chapter 2 The nourishment of the person

天下皆知美之為美,斯惡已。皆知善之為善,斯不善已。故有無相生,難易相成,長短相較,高下相傾,音聲相和,前後相隨。是以聖人處無為之事,行不言之教;萬物作焉而不辭,生而不有。為而不恃,功成而弗居。夫唯弗居,是以不去。 1. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. 2. So it is that existence and non-existence […]

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Chapter 1 Embodying the Dao

道 可道,非常道。名可名,非常名。無名天地之始;有名萬物之母。故常無欲,以觀其妙;常有欲,以觀其徼。此兩者,同出而異名,同謂之玄。玄之又玄,衆妙之門。 1. The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. 2. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of […]

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Dao De Jing – Tao Te Ching

Quelle: This e-text is based on the project Gutenburg edition of the Tao Te Ching, taken from the public domain translation by James Legge. The Gutenburg e-text has been released into the public domain. This slightly modified text version and associated HTML files were prepared for the Internet Encyclopedia of Philosophy (jfieser@utm.edu). Tao Te Ching

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