Meridiana root texts
Gilles Deleuze
In short, if we are Spinozists we will not define a thing by its
form, nor by its organs and its functions, nor as a substance or a
subject. Borrowing terms from the Middle Ages, or from geogra-
phy, we will define it by longitude and latitude. A body can be any-
thing; it can be an animal, a body of sounds, a mind or an idea; it
can be a linguistic corpus, a social body, a collectivity. We call lon-
gitude of a body the set of relations of speed and slowness, of mo-
tion and rest, between particles that compose it from this point of
view, that is, between unformed elements. We call latitude the set
of affects that occupy a body at each moment, that is, the inten-
sive states of an anonymous force (force for existing, capacity for
being affected). In this way we construct the map of a body. The
longitudes and latitudes together constitute Nature, the plane of
immanence or consistency, which is always variable and is con-
stantly being altered, composed and recomposed, by individuals
and collectivities. …
What is unique about Spinoza
is that he, the most philosophic of philosophers (unlike Socrates
himself, Spinoza requires only philosophy …), teaches the phi-
losopher how to become a nonphilosopher.
Benedict de Spinoza
… Nothing happens in Nature which can be attributed
to any defect in it, for Nature is always the same, and its virtue and power of
acting are everywhere one and the same, that is, the laws and rules of Nature,
according to which all things happen, and change from one form to another, are
always and everywhere the same. …
Therefore, I shall treat the nature and powers of the affects, and the
power of the mind over them, by the same method by which, in the preceding
parts, I treated God and the mind, and I shall consider human actions and
appetites just as if it were a question of lines, planes, and bodies. …
… The mind and the body are one and the same thing,
which is conceived now under the attribute of thought, now under the
attribute of extension. The result is that the order, or connection, of
things is one, whether Nature is conceived under this attribute or that;
hence the order of actions and passions of our body is, by nature, at one
with the order of actions and passions of the mind. …
For indeed, no one has yet determined what the body can do, that is,
experience has not yet taught anyone what the body can do from the
laws of Nature alone, insofar as Nature is only considered to be corpo-
real, and what the body can do only if it is determined by the mind. For
no one has yet to come to know the structure of the body …
Gilles Deleuze
“Spinoza: Practical Philosophy,” by Gilles Deleuze. Translated by Robert Hurley. City Lights Books, San Francisco. 1988. Lines 1 through 16, p. 127-128. Lines 17-20, p. 130.
Benedict de Spinoza
“A Spinoza Reader: The Ethics and Other Works,” by Benedict de Spinoza. Edited and translated by Edwin Curley. Princeton University Press, Princeton, NJ, 1994. Lines 1 through 9, p. 153. Lines 10 through 20, p. 155-156.
Sun Bu-er
Before our body existed,
One energy was already there…
A particle at the point of open awareness,
The gentle firing is warm…
Gather the breath into the point where the spirit is frozen,
And living energy comes from the east.
Don’t get stuck on anything at all,
And one energy will come back to the terrace…
The energy returns, coursing through the three islands;
The spirit, forgetting, unites with the ultimate.
Coming this way and going this way,
No place is not truly so…
The relic from before birth
Enters one’s heart one day
Be as careful as if you were holding a full vessel,
Be as gentle as if you were caressing an infant…
In time the elixir can be culled;
With the years, the body naturally lightens.
Where the original spirit comes and goes,
Myriad apertures emit radiant light.
Lü Yen (Lü Dongbin)
Nourishing vital energy, speechless, maintain it.
Settle your heart, do no-action.
In movement and quiet, know the origin.
Inactive, who are you seeking?
In reality, you should respond to things.
Respond to things, but don’t be attached to them.
Without attachment, your spirit will remain steady.
With spiritual steadiness, Qi returns naturally.
When energy returns, elixir spontaneously crystallizes,
in the pot pairing water and fire.
Yin and yang arise, alternating over and over again,
everywhere producing the sound of thunder.
White clouds assemble on the summit,
sweet dew bathes the polar mountain.
Having drunk the wine of longevity,
you wander free, who can know you?
You sit and listen to the stringless tune,
you clearly understand the mechanism of creation.
The whole of these twenty verses
is a ladder straight to heaven.
Sun Bu-er
“Immortal Sisters: Secrets of Taoist Women,” translated and edited by Thomas Cleary. Shambhala, Boston and Shaftesbury, 1989. Lines 1 through 4, p. 25. Lines 5 through 8, p. 28. Lines 9 through 12, p. 37. Lines 13 through 16, p. 45. Lines 17 through 20, p. 48.
Lü Yen (Lü Dongbin)
Lines 1 through 8 translated by Master Zongxian Wu, from the no longer existing blog http://saintpaullodge.org/joomla/index.php/component/content/article/77-clay-anderson-daily-blog/235-the-one-hundred-character-tablet Lines 9 through 20 from “Vitality, Energy, Spirit: A Taoist Sourcebook,” translated and edited by Thomas Cleary. Shambhala Classics, Boston and London, 2009, p. 72.