新世界
格物、致知、诚意、正心、修身、齐家、治国、平天下
聚会日期：2013年 4月9日，12点
探讨内容：
The structure of consciousness
The stable root in peace
Unconditional love
帛本：
有物昆成，先天地生。萧（寂）呵漻（寥）呵，独立而不垓，可以为天地母。吾未知其名也，字之曰道。吾强为之名曰大。大曰逝，逝曰远，远曰反。道大，天大，地大，王亦大。国中有四大，而王居一焉。人法地，地法天，天法道，道法自然。
重为轻根，静为躁君。是以君子终日行，不远其辎重，唯有环官，燕处则昭若。若何万乘之王而以身轻于天下？轻则失本，躁则失君。
善行者无辙迹，善言者无瑕谪，善数者不以梼筹策，善闭者无关键而不可启也，善结者无约而不可解也。是以圣人恒善救人，而无弃人，物无弃财，是谓袭明。故善人，善人之师；不善人，善人之资也。不贵其师，不爱其资，虽知乎大迷。是谓妙要。
参照其他本:
有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，强字之曰：道，强为之名曰：大。大曰逝，逝曰远，远曰反。故道大，天大，地大，人亦大。域中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。
重为轻根，静为躁君。是以君子终日行不离辎重，虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失根，躁则失君。
善行，无辙迹；善言，无瑕谪；善数，不用筹策；善闭，无关楗而不可开；善结，无绳约而不可解。是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓袭明。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷，是谓要妙。
英文对照 1:
25.1 There is a mystery, Beneath abstraction, Silent, depthless, Alone, unchanging, Ubiquitous and liquid, The mother of nature.
25.2 It has no name, but I call it "the Way"; It has no limit, but I call it "limitless".
25.3 Being limitless, it flows away forever; Flowing away forever, it returns to my self:
25.4 The Way is limitless, So nature is limitless, So the world is limitless, And so I am limitless.
25.5 For I am abstracted from the world, The world from nature, Nature from the Way, And the Way from what is beneath abstraction.
26.1 Gravity is the source of lightness, Calm, the master of haste.
26.2 A lone traveler will journey all day, watching over his belongings; Only safe in his own bed may he lose them in sleep.
26.3 So the captain of a great vessel should not act lightly or hastily.
26.4 Acting lightly, he loses sight of the world, Acting hastily, he loses control of himself. The captain can not treat his great ship as a small boat; Rather than glitter like jade He must stand like stone.
27.1 The perfect traveler leaves no trail to be followed; The perfect speaker leaves no question to be answered; The perfect accountant leaves no working to be completed;
27.2 The perfect container leaves no lock to be closed; The perfect knot leaves no end to be traveled.
27.3 So the sage nurtures all men And abandons no one. He accepts everything And rejects nothing. He attends to the smallest details.
27.4 For the strong must guide the weak; The weak are raw material to the strong.
27.5 If the guide is not respected, Or the material is not cared for, Confusion will result, no matter how clever one is. This is the secret of perfection: When raw wood is carved, it becomes a tool; When a man is employed, he becomes a tool; The perfect carpenter leaves no wood to be carved.
英文对照 1:
25.2 I do not know it by its own name. I designate it by the word Principle. If it were necessary to name it, one would call it the Great,
25.3 great going forth, great distance, great return. (The principle of the great cyclic evolution of the cosmos, of the becoming and ending of all beings).
25.4 The name Great befits (proportionally) four (superimposed) beings: The emperor, the earth, heaven (the classical Chinese triad), and the Principle.
25.5 The emperor owes his greatness to the earth (his theater), earth owes its greatness to heaven (of which it is the fruit), heaven owes its greatness to the Principle (of which it is the principal agent). (Greatness borrowed, as one can see, whereas) the Principle owes its essential greatness to its underived, uncreated existence.
26.1 The heavy is the base (root) of the light. Stillness is the prince of movement. (These things should be always united in a just temperament).
26.2 Therefore a wise prince, when he travels (in his light carriage), never separates himself from the heavy wagons which carry his baggage. However beautiful the landscape through which he passes, he takes care to lodge only in peaceful places.
26.3 Alas, how could an emperor behave so foolishly,
26.4 losing all authority by dint of frivolity, and all the rest through his waywardness?
27.1 A good walker leaves no trace, a good speaker offends no one, a good reckoner needs no tally,
27.2 an expert locksmith can make one that no one can open, an expert on knots can make them so that no one can untie them. (all specialists have their speciality, which makes their fame, from which they take their profit).
27.3 Likewise the Sage (Confucian politician), the professional saviour of men and things, has his own procedures.
27.4 He considers himself as the born master of other men, regarding them as material born for his craft. Now that is to blind oneself, (to shade out the light, the Daoist principles).
27.5 Not wishing to rule, nor to appropriate, others; although wise, seeming like a madman (persisting to live in retreat); this is the essential truth.
