The Father and Son of Taoist Philosophy

[Marblehead]

Chuang Tzu responded:

 

 

The Dangers Of Hoarding Wealth

A group of vulgar men were digging up a grave in the hope of finding old manuscripts.  The leader among them said, “It is already dawn.  Have we finished?”

“No,” replied one of the men.  “We haven’t yet stripped the dead man’s clothes, and we know that he keeps a pearl in his mouth.  There is an old verse which says, ‘How green is the wheat!  It grows on the hillsides.  He did not give money to the poor when he was living, why did he carry a pearl in his mouth when he died?’”

The group of men therefore smashed in the dead man’s temples, pulled his whiskers and, taking a metal hammer to knock open his jaw, they gradually tore open his cheek.  But they were careful not to hurt the pearl in the dead man’s mouth.
 

[Marblehead]

Chaung Tzu continued:

 

 

The Story Of The Butcher

When the king had to flee his country, the lamb butcher also ran away and became a follower of the king.  When the king returned to his country, he was going to reward those who had followed him in his exile.

When it came the butcher’s turn, he said, “When His Majesty lost his kingdom, I lost my butcher’s business.  Now His Majesty has recovered his kingdom and I have returned to be a butcher.  I have already regained what I lost.  I do not need any reward.”

The king still insisted and the butcher said, “When His Majesty lost his kingdom, I had nothing to do with it; therefore I did not deserve punishment.  Now His Majesty has returned, it has nothing to do with me; therefore I dare not ask for reward.”

The king still summoned him to appear in his presence and the butcher refused, saying, “According to the laws of the kingdom, only one who has rendered a great service to his country is entitled to see the king.  I had neither the wisdom to preserve the kingdom nor the bravery to die in its defense.  When the invading army entered the capital, I was just scared and ran away. I did not mean to follow His Majesty.  Now His Majesty wishes to make an exception and asks to see me.  I hardly think that is the proper thing to do at all.”
 

[Marblehead]

After thinking on that a bit Lao Tzu stated:

 

 

On Loosing The Center

In light frivolity, the Center is lost;
In hasty action, self-mastery is lost.

If you regard things too lightly,
You lose the basic;
If you are agitated,
You lose your ‘Self’.
 

[Marblehead]

And Chuang Tzu replied:

 

 

The Conditioned And The Unconditioned

The knowledge of the men of old reached the ultimate height.  What was the ultimate height of knowledge?  They recognized that nothing but nothing existed.  That indeed was the limit further than which one could not go.  Then there were those who believed that matter existed, but only matter unconditioned, undefined.  Next came those who believed in conditioned, defined matter, but did not recognize the distinctions of true and false.  When the distinctions of true and false appeared Tao lost its wholeness.  And when Tao lost its wholeness, individual bias began.
 

[Marblehead]

Chuang Tzu thought for a second and then added:

 

 

All Things Are What They Are

The Sage blends everything into a harmonious whole.  He is unmindful of the confusion and the gloom, and equalizes the humble and the honorable.  The multitude strive and toil; the Sage is primitive and without knowledge.  He comprehends ten thousand years as one unity, whole and simple.  All things are what they are, and are thus brought together in One.
 

[Marblehead]

Both sat quietly at the river bank just watching the fish for a short time then Lao Tzu stated:

 

 

Take Emptiness To The Limit

Take emptiness to the limit;
Maintain tranquillity in the center.

Attain the utmost in Passivity,
Hold firm to the basis of Quietude.
 

[Marblehead]

Chuang Tzu replied:

 

 

How The Heavenly Order Is Destroyed In Man

Man is naturally quiet; this is the nature he receives from Heaven.  Under the influence of things, movement occurs in him; this is a deterioration of his nature.  His soul responds to the things that present themselves, and  his knowledge is thus set in motion.  His knowledge puts him in touch with things, and love and hate are thus born in him; love and hate that give body to things; and this knowledge drawn outward can no longer come back to itself.  This is how the Heavenly Order is destroyed in man.  Those who are initiated into the Tao do not exchange the Heavenly for the human.
 

[Marblehead]

Both were silent for a while then Lao Tzu said:

 

 

Embrace The Unity

Let your body, soul and Spirit embrace the One,
You will be able to keep them from separating!

Concentrate your breath and make it supple,
You will be like an infant!

Polish your spiritual mirror,
You will make it faultless!

Open and shut your Heavenly Gates,
You will keep your femininity!

Let your pure mind penetrate every region of space,
You will be able to renounce knowledge and learning!


(The Heavenly Gates are the senses; the eyes, ears, etc.  To keep your femininity means to hold to the Yin, the receptive, the passive, the quiet.  Taoism uses the infant, child and new-born calf, as it uses the “uncarved wood”, as a symbol of the whole, unspoiled nature of man.)
 

[Marblehead]

Chuang Tzu replied:

 

 

On Knowing And Not Knowing The Oneness Of Things

Only the truly intelligent understand the principle of the leveling of all things into One.  When we wear out our minds, stubbornly clinging to one partial view of things, refusing to see a deeper agreement between this and its complementary opposite, not recognizing the fact that all things are One; this is called “Three in the Morning.”  What is “Three in the Morning?”

A keeper of monkeys said with regard to their rations of chestnuts that each monkey was to have three in the morning and four at night.  At this the monkeys were very angry.  Then the keeper said they might have four in the morning and three at night, with which arrangement they were all well pleased.  The two arrangements were the same in that the number of chestnuts did not change.  The actual number of nuts remained the same, but there was a difference owing to subjective evaluations of likes and dislikes.  The keeper had been willing to change his personal arrangement in order to meet the conditions.  He lost nothing by it!  In one case the animals were displeased, and in the other they were satisfied.  It also derives from this principle of subjectivity wherefore the true Sage brings all the contraries together and rests in the natural Balance of Heaven.

The truly wise man considers both sides of the question without partiality and sees them both in the light of Tao.  This is called the principle of following two courses at once.
 

[Marblehead]

And on the subject of monkeys, Chuang Tzu continued:

 

 

Monkey Mountain

The King took a boat to Monkey Mountain.  As soon as the monkeys saw him they all fled in panic and hid in the treetops.  One monkey, however, remained, completely unconcerned, swinging from branch to branch; an extraordinary display!

The King shot an arrow at the monkey but the monkey dexterously caught the arrow in mid-flight.  At this the King ordered his attendants to make a concerted attack.  In an instant the monkey was shot full of arrows and fell dead.

Then the King turned to his minister and said, “You see what happened?  This animal advertised his cleverness.  He trusted in his own skill.  He thought no one could touch him.  Remember that!  Do not rely on distinction and talent when you deal with men!”

When they returned home, the King’s minister became the disciple of a Sage in order to get rid of everything that made him outstanding.  He renounced every desire.  He learned to hide every “distinction.”  Soon no one in the Kingdom knew what to make of him.  Thus they held him in awe.
 

[Marblehead]

And Chuang Tzu further stated:

 

 

On Mental Hygiene

A disciple brought along his food and traveled for seven days and nights and arrived at the Sage’s home.

“Do you come to see me?”

“Yes,” replied the disciple.

“Why do you come with such a big crowd?” asked the Sage.

The disciple’s face changed and he looked behind him, and the Sage said to him, “I suppose you don’t understand what I mean.”

The disciple bent his head, embarrassed, then he lifted his head and said with a sigh, “I didn’t know how to reply to your question.  And now I have forgotten what I came to ask you about.”

“What is on your mind?” asked the Sage.

“The trouble with me,” said the disciple, “is that if I do not learn knowledge, people call me a fool, and if I learn knowledge, it makes me so sad.  If I do not learn kindness, I injure others, and if I learn kindness, I become worried for others.  If I do not learn justice, I do harm to others, and if I learn justice, I cause sorrow to myself.  How can I escape this dilemma?  These three things worry me.  That is what I have come to ask you.”

“I saw something in your eyes a moment ago,” said the Sage, “and I knew your trouble already.  Now you have told me exactly what I thought.  You look as if you have lost your parents or like one who goes out with a bamboo pole to fathom the sea. Indeed, you are a lost soul!  You wish to recover your original nature, but you are confused and do not know where to begin.  I am sorry for you.”

The disciple asked to withdraw and he began to ponder over what he wanted and dismiss his fears and worries.  He sat in his room, alone and sorrowful for ten days.  After that, he came to see the Sage again.

“You have given yourself a bath,” said the Sage, “and much dirt seems to have come off with the hot steam, but something still circulates inside.  When you are disturbed by the external senses and worried and confused, you should rest your mind and seek tranquillity inside.  When your mind is blocked and gets beyond your control, then you should shut out your external senses.  Those who are disturbed by their senses and their minds cannot preserve their own character.  How much less can they follow the Tao!”

“A man is sick,” said the disciple, “and his neighbor comes to visit him.  The patient can tell his neighbor about his sickness, but the visitor who comes to see the sick man is not sick himself.  What I have heard about the Tao is like taking medicine which increases my sickness.  Can you tell me the principles of mental hygiene?”

“The principles of mental hygiene are as follows,” said the Sage.  “Can you embrace the One?  Can you never forsake the Tao?  Can you divine fortune and misfortune without the help of soothsayers?  Do you know where to stop?  Can you let unimportant things go?  Can you learn not to depend on others but to seek it in yourself?  Can you come and go unfettered in Spirit?  Can you purge your mind of knowledge?  Can you be innocent like a new-born child?

“The baby cries all day and yet his voice never becomes hoarse; that is because he has not lost Nature’s harmony. The baby clutches his hands all day without holding anything; that is because he is following his original Character.  The baby looks at things all day without blinking; that is because his eyes are not focused on any particular object.  He goes without knowing where he is going, and stops without knowing why he has stopped.  He merges himself with the surroundings and moves along with it.  These are the principles of mental hygiene.”
 

[Marblehead]

Lao Tzu looked at Chuang Tzu in wonder while Chuang Tzu continued:

 

 

Unify Your Will

Don’t listen with your ears, listen with your mind; then, don’t listen with your mind, listen with your heart [subconscious]; then, don’t listen with your heart, listen with your breath [soul].  For hearing is limited by the ears, the mind is limited by what it has learned through knowledge, the heart is limited by its being adapted to particular objects, but the breath is a passive vacuity.  The Tao dwells where there is a void, the void obtained by the fasting of the soul.”
 

[Marblehead]

And then Chuang Tzu added:

 

 

The Sons Of Heaven And The Sons Of Men

Those who are straight inside, following their original instincts, are the sons of Heaven.  The sons of Heaven know that both themselves and the emperor are equally sons of Heaven.  Such people are called children.  This is what is meant by “Sons of Heaven”.  Those who bend outwards, following customs and conventions, are sons of men.  They bow and they kneel down and they clasp their hands in greeting.  Such is the ceremony of a ruler’s subjects.  All people do it.  To do what the others do and not be criticized by others, this is to be the sons of men.
 

[Marblehead]

Chuang Tzu fell silent (finally!).

 

Lao Tzu thought for a moment and then said:

 

 

The Way Of Tao

In dwelling, the good thing is the land;
In the mind, the good thing is depth;
In giving, the good thing is being like Heaven;
In speaking, the good thing is sincerity;
In governing, the good thing is order;
In affairs, the good thing is ability;
In activity, the good thing is timeliness.

Therefore,
In his dwelling, the Sage loves the lowly Earth;
In his heart, he loves what is profound;
In his relations with others, he loves kindness;
In his words, he loves honesty;
In government, he loves peace;
In business affairs, he loves ability;
In his actions, he loves choosing the right time.

It is because he does not content
That he is without reproach.


(The Taoist philosophers distinguished between living on the spiritual and the material level.  Although the most characteristic teaching was to allow the human soul to merge with Spirit and roam about in the immaterial world, they recognized the necessity of living in this world as we find it and meeting the daily problems of life.  The daily problems of living were “something which could not be helped, and the cannot-be-helped attitude is the attitude of the Sage.”  This attitude may be described as one of patient condescension.)
 

[Marblehead]

Chuang Tzu, being delighted that Lao Tzu brought up this subject, responded with:

 

 

The Way Of Tao And The Way Of Man

That which is low, but must be let alone, is matter.  That which is humble, but still must be followed, is the people.  That which is always there but still has to be attended to, is affairs.  That which is inadequate, but still has to be set forth, is the law.  That which is remote from Tao, but still claims our attention, is duty.  That which is biased, but must be broadened, is charity.  Trivial, but requiring to be strengthened from within, is ceremony.  Contained within, but requiring to be uplifted, that is Character.  One, but not without change, that is Tao.  Spiritual, yet not devoid of action, that too is Tao.

Therefore the Sage looks up to Tao, but does not offer to aid.  He perfects his character, but does not involve himself.  He guides himself by Tao, but makes no plans.  He identifies himself with charity, but does not rely on it.  He performs his duties towards his neighbors, but does not set store by them.  He responds to ceremony without avoiding it.  He undertakes affairs without declining them, and metes out law without confusion.  He relies on the people and does not make light of them.  He accommodates himself to the material world and does not ignore it.  Things are not worth attending to, yet they have to be attended to.  He who does not understand Tao will not be pure in Character.  He who has not clear apprehension of Tao will not know where to begin.  And he who is not enlightened by Tao; alas indeed for him!

What then is Tao?  There is the way of Tao, and there is the way of man.  Honor through inaction comes from the way of Tao; entanglement through action comes from the way of man.  The way of Tao is fundamental; the way of man is accidental.  The distance which separates them is great.

To adjust oneself to events and surroundings casually is the way of Tao.
 

[Marblehead]

And Chuang Tzu continued:

 

 

The Tower Of The Soul

The soul resides in a tower which no danger can disturb as long as the tower is guarded by the invisible Protector, Tao.  Tao acts unconsciously but guards well the soul.  Only when a man’s actions go astray by becoming deliberate, reflective, and intentional does Tao leave the tower unguarded.

The unconsciousness and entire sincerity of Tao are disturbed by any effort at self-conscious demonstration.  All such demonstrations are lies.

When one displays himself in this ambiguous way the world outside storms in and imprisons him.  He is no longer protected by the sincerity of Tao.  Each new act is a new failure.

Let each one understand the meaning of sincerity and guard against display!  He will be at peace with men and the Spirit and will act rightly, unseen, in his own solitude, in the tower of his soul.
 

[Stosh]

And Chuang Tzu continued:

 

 

The Tower Of The Soul

 

The soul resides in a tower which no danger can disturb as long as the tower is guarded by the invisible Protector, Tao.  Tao acts unconsciously but guards well the soul.  Only when a man’s actions go astray by becoming deliberate, reflective, and intentional does Tao leave the tower unguarded.

 

The unconsciousness and entire sincerity of Tao are disturbed by any effort at self-conscious demonstration.  All such demonstrations are lies.

 

When one displays himself in this ambiguous way the world outside storms in and imprisons him.  He is no longer protected by the sincerity of Tao.  Each new act is a new failure.

 

Let each one understand the meaning of sincerity and guard against display!  He will be at peace with men and the Spirit and will act rightly, unseen, in his own solitude, in the tower of his soul.

 

Can I just ask here , how you feel about this particular excerpt?

[Marblehead]

Can I just ask here , how you feel about this particular excerpt?

Mixed feeling really.  I have already defined my understand of the soul being our unconscious mind.  This has not changed.

 

This passage goes into the metaphysical, IMO.  Beyond my understandings.  Suggesting that Tao is a guardian of our soul is over-stepping, I think.

 

But the praticals aspect of what is said, I hold to be valid.  That is, consciously portraying ourself as something we are not is a lie.  And we will have inner conflict.

 

And too, I agree that sincerity and not displaying ourself are important.

 

And yes, being true to one's self and others will allow for peace to enter our inner essence and we will be able to rest with the Spirit of the Valley.

[dawei]

Suggesting that Tao is a guardian of our soul is over-stepping, I think.

 

Kudos for the continued posting... I am sure I've missed a great many great posts

 

Here is how I view it:

 

Anything which 'manifests' is bound by the 'rules/laws' of existence in this reality...  Those rules/laws are Dao itself.   This is why the phrase 'Dao begot Law' is a well known Huang-Lao concept... and we have the "Legalist" who merged Daoist ideas with their own.

 

So, the spirt/soul/qi , anything of this manifest world is guarded by Dao.

 

This should be an insight into how we need to expand our understanding of Dao beyond the physical aspect to include the immaterial aspect.

[Stosh]

Kudos for the continued posting... I am sure I've missed a great many great posts

 

Here is how I view it:

 

Anything which 'manifests' is bound by the 'rules/laws' of existence in this reality...  Those rules/laws are Dao itself.   This is why the phrase 'Dao begot Law' is a well known Huang-Lao concept... and we have the "Legalist" who merged Daoist ideas with their own.

 

So, the spirt/soul/qi , anything of this manifest world is guarded by Dao.

 

This should be an insight into how we need to expand our understanding of Dao beyond the physical aspect to include the immaterial aspect.

Funny you should say Legalists merged ideas of dao into their own, I was quite ready to assert that the two systems were diametrically opposed. Not just a little either. Why say that?

[Marblehead]

Both pause while the side conversation is taking place.

Edited April 10, 2015 by Marblehead

[Stosh]

Sorry, nevermind. proceed as you were.

[Marblehead]

Sorry, nevermind. proceed as you were.

Timeliness is important.

[Marblehead]

The background noise faded and Lao Tzu brought up another thought:

 

 

Having Nothing Is Useful

Thirty spokes unite in one hub;
It is precisely where there is nothing
That we find the usefulness of the wheel.

We fire clay and make vessels;
It is precisely where there is no substance
That we find the usefulness of clay pots.

We chisel out doors and windows;
It is precisely in these empty spaces
That we find the usefulness of the room.

Therefore,
We regard having something as beneficial;
But having nothing as useful.

By the existence of things we profit;
By the non-existence of things we are served.

Thus we think we benefit from perceptible things,
But it is where we perceive nothing
That true efficacy lies.
 

[Marblehead]

"Ah!", thought Chuang Tzu. "I get to talk about the useless tree."  And he said:

 

 

The Useless Tree

A nobleman said to the Sage, “I have a big tree, the kind they call a ‘stinktree.’  The trunk is so distorted, so full of knots, no one could get a straight plank out of it.  The branches are so crooked you cannot cut them up in any way that makes sense.  There it stands beside the road.  No carpenter will even look at it.  Such seems to be your teaching; big and useless.”

The Sage replied, “Have you ever watched the wildcat crouching, watching his prey; this way it leaps, and that way, high and low, and at last lands in the trap.  And have you seen the yak?  Great as a thundercloud he stands in his might.  Big?  Sure.  But he can’t catch mice!  So for your big tree.  No use?  Walk idly around in its shade, rest under its shadow; no axe or bill prepares its end.  No one will ever cut it down.  Useless?  You should worry!”