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Prophecy of the Female Messiah
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In accordance with industry accepted best practices we ask that users limit their copy / paste of copyrighted material to the relevant portions of the article you wish to discuss and no more than 50% of the source material, provide a link back to the original article and provide your original comments / criticism in your post with the article.
[quote:^S^:MV80MDE3NzQwXzcyNzY0MDYyXzcyN0Q4MUVE] [quote:Anonymous Coward 77349451:MV80MDE3NzQwXzcyNzYzNzc5XzY0MkM0NzE4] [quote:Anonymous Coward 77349451:MV80MDE3NzQwXzcyNzYzNzU3X0IxQTIwODlE] In traditional accounts, Laozi's personal name is usually given as Li Er (李耳, Old *rəʔ nəʔ,[10] Mod. Lǐ Ěr) and his courtesy name as Boyang (trad. 伯陽, simp. 伯阳, Old *Pˤrak-lang,[10] Mod. Bóyáng). A prominent posthumous name was Li Dan (李聃, Lǐ Dān).[11][12][13] Laozi itself is a honorific title: 老 (Old *rˤu ʔ, "old, venerable")[10] and 子 (Old *tsəʔ, "master").[10] It has been romanized numerous ways, sometimes leading to confusion. The most common present form is Laozi or Lǎozǐ,[14] based on the Hanyu Pinyin system adopted by Mainland China in 1958[15] and by Taiwan in 2009.[16] During the 20th century, Lao-tzu[17] was more common,[14] based on the formerly prevalent Wade–Giles system. In the 19th century, the title was usually romanized as Lao-tse.[14][18] Other forms include the variants Lao-tze[19] and Lao-tsu.[20] As a religious figure, he is worshipped under the name "Supreme Old Lord" (太上老君, Tàishàng Lǎojūn)[21] and as one of the "Three Pure Ones." During the Tang dynasty, he was granted the title "Supremely Mysterious and Primordial Emperor" (太上玄元皇帝, Tàishàng Xuānyuán Huángdì).[22] https://en.wikipedia.org/wiki/Laozi As a response to dominant practices, the Laozi—regardless of whether it was formed earlier or later than other major texts, such as the Analects—favors notions that counter (but do not necessarily oppose) early social values. While the Record of Rituals and Book of Poetry contain or promote hierarchical interpretations of gender issues, the Laozi clearly promotes nominally feminine characteristics and values. (This puts the Laozi in conflict with some branches of feminism that seek to destroy notions of “female” or gender-oriented traits and tendencies.) While this does not necessarily equate the Laozi with what is now called “feminism,” it does provide Chinese culture with a potential resource for reviving or creating conceptions of femininity in a more positive light. The major philosophical concept in the Laozi is dao (way). The first chapter of the text claims that the unchanging dao cannot be spoken of, but it does offer clues in the form of a variety of images that appear throughout its eighty-one chapters. Several of the descriptions associate dao with the feminine, maternal, or female “gate.” In this context, dao is given three important connotations. It is responsible for the origin of all things, it is all things, and it provides the patterns that they should follow. The comparison to a woman’s body and its function of generation (sheng) identify dao as feminine, and therefore speak to the power of the female. The Laozi can therefore be read as advocating that female powers and positions are superior to their male counterparts. In modern scholarship, this is frequently noted, and several scholars have attempted to use the Laozi to support Chinese and comparative feminist studies. Images in the text strongly support these investigations. [/quote] For example, the text speaks of the gushen, the “spirit of the valley,” which is said to “never die” and is called xuanpin, or “mysterious femininity” (ch. 6). The character for “spirit,” gu, originally meant “generation.” It is identified with sheng (part of the character for gender and tendencies), and its shape is sometimes taken to represent the female genitals. In other places, dao is referred to as the mother and said to have given birth to all things (ch. 52). Contemporary scholars also point out that there are no “male” images or traditionally male traits linked to dao in the Laozi. Dao’s characteristics, such as being “low,” “soft,” and “weak,” are all associated with yin and femininity, thereby forging a strong link between dao and the female. Yin tendencies are not, however, exclusively valued. The Laozi offers a more balanced view, which is why it can be used as a resource of feminism, but is not necessarily feminist itself. For example, it says that all things come from dao and that they carry the yin and embrace the yang, and that their blending is what produces harmony in the world (ch. 42). Yin is arguably more basic, but is prized for its ability to overcome yang, just as the soft can overcome the hard and stillness can defeat movement. These notions are applied to many aspects of life, including sexual, political, and military examples. These examples revere female traits, arguing that yin should be acknowledged for its numerous strengths, but do not reject the importance of yang. Taken as a political text, the Laozi argues that the ruler should take on more female than male traits in order to properly govern the world. This is supposed to allow him to remain “still” while others are in motion, ideally self-ordering. Although this confirms the usefulness of female virtue, it is not an argument for it being superior, or even equal to male counterparts. Rather, it demonstrates how female characteristics can be used to promote efficacy. https://www.iep.utm.edu/gender-c/ [/quote] Yin and Yang are like El and Eloha. :-) El would express the will at a decisive moment while Eloha would express the moments eternally flowing to meet the decisive will. Dunno if i expressed it in the proper way to reflect the dao's embrace. Am not Laozi :-) [/quote]
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