The Father and Son of Taoist Philosophy

[Marblehead]

A quick breath and Chuang Tzu continued:

 

 

The Shadow, The Body, And The Soul

The Soul said to the Shadow, “At one moment you move; at another you are at rest.  At one moment you sit down; at another you get up.  Why this instability of purpose?”

“Perhaps I depend”, replied the Shadow, “upon something which causes me to do as I do; and perhaps that something depends in turn upon something else which causes it to do as it does.  Or perhaps my dependence is like the unconscious movements of a snake’s scales or of a cicada’s wings.  How can I tell why I do one thing, or why I do not do another?”
 

[Marblehead]

Thinking for a moment Chuang Tzu added:

 

 

On Not Improving Upon Life

“By a man without passions I mean one who does not permit likes and dislikes to disturb his internal economy, but rather falls in line with Nature and does not try to improve upon the materials of living.”
 

[Marblehead]

Chuang Tzu finally stopped talking.  A moment of silence and then Lao Tzu said:

 

 

Hold The Great Symbol


One who devotes himself to the Tao
Is one with the Tao;
One who devotes himself to Virtue
Is one with Virtue;
And one who devotes himself to losing
Is one with that loss.

Therefore it is said that
He who follows the Tao
Is identified with the Tao.
He who follows Character
Is identified with Character.
He who abandons Tao
Is identified with abandonment of Tao.

He who is identified with Tao.
Tao is also glad to welcome him.
He who is identified with Character,
Character is also glad to welcome him.
He who is identified with abandonment,
Abandonment is also glad to welcome him.

He who has not enough faith
Will not be able to command faith from others.

Therefore, Hold the Great Symbol of Nature
And all the world follows,
Follows without meeting harm,
And lives in health, peace and commonwealth.
 

Edited October 16, 2015 by Marblehead

[Marblehead]

Chuang Tzu became inspired and said:

 

 

Wholeness Of Talent

The Duke said to a Sage, “In my state there is an ugly person.  The men who have lived with him cannot stop thinking about him.  Women who have seen him, would say to their parents, ‘Rather than be another man’s wife, I would be this man’s concubine.’  He has over a dozen concubines and is still taking more.  He never tries to lead others, but only follows them.  He wields no power of a ruler by which he may protect men’s lives; he has no wealth by which to gratify their bellies, and is besides frightfully loathsome.  He follows but does not lead, and his name is not known outside his own state.  Yet men and women alike all seek his company.  So there must be something in him that is different from other people.

“I sent for him, and saw that he was indeed frightfully ugly.  Yet we had not been long together before I began to see there was something in this man.  A year had not passed before I began to trust him.  As my government wanted a prime minister, I offered him the post.  He looked sullenly before he replied and appeared indifferent as if he would much rather have declined.  Perhaps he did not think me good enough for him!  At any rate, I gave the post to him; but in a very short time he left me and went away.  I grieved for him as for a lost friend, as though there were none left with whom I could enjoy having my kingdom.  What manner of man is this?”

“When I was on a mission to another state,” replied the Sage, “I saw a litter of young pigs sucking their dead mother.  After a while they looked at her, and then all left the body and went off for their mother did not look at them any more, nor did she seem any longer to be of their kind.  What they loved was their mother; not the body which contained her, but that which made the body what it was.  A man whose leg has been cut off does not value a present of a pair of shoes.  In each case, the original purpose of such things is gone.  The concubines of the king do not cut their nails or pierce their ears.  Those servants who are married have to live outside the palace and cannot be employed again.  Such is the importance attached to preserving the body whole.  How much more valued is one who has preserved his Character whole?

“Now this ugly man is trusted without saying anything, is wanted without any accomplishments, and is offered the government of a country with the only fear that he might decline.  Indeed he must be one whose talents are perfect and whose character is without outward form!”
 

[Marblehead]

Both were silent for a while then Lao Tzu said:

 

 

He Who Boasts


One who boasts
Is not established;
One who shows himself off
Does not become prominent;
One who puts himself on display
Does not brightly shine;
One who brags about himself
Gets no credit;
One who praises himself
Does not long endure.

 

One who stands on tiptoe does not stand firm;
One who strains his strides does not walk well;
One who prides himself is not chief among men.

In the Tao, such things are called
“Surplus food and redundant action”
And “The dregs and tumors of Virtue”,
And there are those who hate them.

These in the eyes of Tao
Are things of disgust.
Therefore,
The one with the Tao in them
On these does not dwell.
 

Edited October 18, 2015 by Marblehead

[Marblehead]

Chuang Tzu responded:

 

 

Advice Against Ostentation

The man who tries to show off his wealth is merely a merchant. People see him walking with big strides and call him a leader of the community.

Of the five vices, the vice of the mind is the worst.  What is the vice of the mind?  The vice of the mind is insolence.
 

[Marblehead]

Chuang Tzu quickly continued with:

 

 

“He Who Reveals Himself Is Not Luminous;” The Definition Of Good

Besides, were a man to apply himself to humanity and justice I would not call it good.  What I call good is not what is meant by humanity and justice, but taking good care of one’s Character.  And what I call good is not the so-called humanity and justice, but fulfilling the instincts of life.  What I call good at hearing is not hearing others but hearing oneself.  What I call good at vision is not seeing others but seeing oneself.  For a man who sees not himself but others, or takes possession not of himself but of others, possessing only what others possess and possessing not his own self, does what pleases others instead of pleasing his own nature.  Now one who pleases others instead of pleasing one’s own nature is just another one gone astray.

Conscious of my own deficiencies in regard to Tao, I do not venture to practice the principles of humanity and justice on the one hand, nor to lead the life of extravagance on the other.
 

[Marblehead]

Without giving much pause Chuang Tzu continued:

 

 

He Who Boasts Of Himself Is Not Given Credit

 

“Would you hate to die?” asked the Sage.

“Indeed,” replied the disciple.

“I’ll teach you how to escape death,” said the Sage.  “There is a raven in the eastern sea which is called ‘dull-head’.  This dull-head cannot fly very high and seems very stupid.  It hops only a short distance and nestles close with others of its kind.  In going forward, it dare not lead, and in going back, it dare not lag behind.  At the time of feeding, it is somewhere in the middle and always has enough.  Therefore, the ranks of this bird are never depleted and nobody can do them any harm.  A tree with a straight trunk is the first to be chopped down.  A well with sweet water is the first to be drawn dry.  I heard from the great master, ‘He who boasts of himself is not given credit.  The man who claims distinguished service falls and the man who achieves fame will be defamed.’  Who can abandon distinction for service and reputation and return to the common level of men?  Tao pervades everywhere, and yet does not show itself, Te influences everything and yet does not make its name known.  Live sincerely and plainly like the others and suffer yourself sometimes to be called a fool.  Avoid being conspicuous and keep away from a position of power.  Do not live for service and fame.  Thus you will not criticize others and others will not criticize you.  The perfect man has no thought of reputation.
 

[Marblehead]

Chuang Tzu fell into silence.  Well, actually, he didn't fall, he just shut his mouth.

 

After a moment or two, or was it a few hours?, Lao Tzu said:

 

 

Following The Constant


To perceive the small is called “discernment”.
To hold on to the pliant is called “strength”.
If you use the rays to return to the bright light,
You’ll not abandon your life to peril.
This is called Following the Constant.

He who can see the small is clear-sighted;
He who stays by gentility is strong.
Use the light, and return to clear-sightedness;
Thus causing not yourself later distress.
This is to rest in the Absolute.
 

[Marblehead]

And Chuang Tzu replied:

 

 

The Inner Law

He whose law is within himself walks in hiddenness.  His acts are not influenced by approval or disapproval.  He whose law is outside himself directs his will to what is beyond his control and seeks to extend his power over objects.

He who walks in hiddenness has light to guide him in all his acts.  He who seeks to extend his control is nothing but an operator.  While he thinks he is surpassing others, others see him merely straining; stretching to stand on tiptoe.

When he tries to extend his power over objects, those objects gain control of him.  He who is controlled by objects loses his inner self.  If he no longer values himself, how can he value others?  If he no longer values others, he is abandoned.  He has nothing left.
 

[Marblehead]

Suddenly Chuang Tzu had a random thought:

 

 

The Deadliest Weapon

There is no deadlier weapon than the will!  The sharpest sword is not equal to it!
 

[Marblehead]

Then Chuang Tzu quickly added:

 

 

On Becoming An Immortal

The emperor sat on the throne for nineteen years, and his laws obtained all over the empire.  On hearing that a Sage was living on the mountain, he went there to see him, and said, “I am told that you are in possession of perfect Tao.  May I ask what is its essence?  I desire to obtain the essence of the Universe to secure good harvests and feed my people, and control the Yin and Yang principles to fulfill the life of all living things.”

“What you are asking about”, replied the Sage, “is merely the substance of matter.  What you wish to control are the remnant forms.  Ever since the empire was governed by you, the clouds have rained before thickening, the foliage of trees has fallen before turning yellow, and the brightness of the sun and moon has increasingly paled.  You have the shallowness of mind of a glib talker.  How then are you fit to speak of perfect Tao?”

The emperor withdrew.  He resigned the throne.  He built himself a solitary hut, and sat upon white straw.  For three months he remained in seclusion, and then went again to see the Sage.

The latter was lying with his head towards the south.  The emperor approached from below upon his knees.  Bowing twice he said, “I am told that you are in possession of perfect Tao.  May I ask how to order one’s life so that one may have long life?”

The Sage jumped up with a start.  “A good question indeed!”, cried he.  “Come, and I will speak to you of perfect Tao.  The essence of perfect Tao is profoundly mysterious; its extent is lost in obscurity.

“See nothing; hear nothing; guard your soul in quietude and your body will go right of its own accord.  Be quiet, be pure, abuse not your body, perturb not your vital essence, and you will live forever.  For if the eye sees nothing, and the ear hears nothing, and the mind thinks nothing, the Spirit will stay in your body, and the soul will thereby live forever.  Cherish that which is within you, and shut off that which is without; for much knowledge is a curse.

“Then I will take you to that abode of Great Light to reach the Plateau of Absolute Yang.  I will lead you through the Door of the Dark Unknown to the Plateau of the Absolute Yin.  There you shall rest forever.

“The Heaven and Earth have their separate functions.  The Yin and Yang have their hidden root.  Guard carefully your body and soul, and material things will prosper by themselves.  I guard the One and rest in harmony with externals.”

The emperor bowed twice and said, “This Sage is surely immortal.”

“Come”, said the Sage, “I will tell you.  Men regard as mortal that which is eternal, and consider as finite that which is infinite.  Nowadays, all living things spring from the dust and to the dust return.  But I will lead you through the portals of Eternity to wander in the great wilds of Infinity.  My light is the light of the sun and moon.  My life is the life of Heaven and Earth. Before me all is nebulous; behind me all is dark, unknown.  Men may all die, but Tao endures forever.”
 

[Marblehead]

Luckily Chuang Tzu ran out of breath and had to stop talking.

 

This gave Lao Tzu the opportunity to say:

 

 

The Essential Of The Sublime


The good man is the teacher of the good,
And the bad man is the raw material for the good.
To value one’s teacher and not cherish the raw goods,
Though one had great knowledge,
He would still be greatly confused.

This is called the Essential of the Sublime.

Therefore the Sage
Is constantly good at helping people.

For that reason there is no rejected person.

He is good at saving things.

For that reason there is nothing rejected.
The Sage uses each according to his talent.

This is called Stealing the Light;
Making use of his knowledge of Nature’s law
To obtain the best results.
 

Edited October 26, 2015 by Marblehead

[Marblehead]

Without fail Chuang Tzu replied:

 

 

The Sage Rejects No Person

There was a man by the name of No-toes who had been mutilated.  He came walking on his heels to see a soothsayer; but the soothsayer said, “You were careless, and so brought this misfortune upon yourself.  What is the use of coming to me now?”

“It was because I was inexperienced and careless with my body that I injured my feet,” replied No-toes.  “Now I have come with something more precious than feet, and it is this that I am seeking to preserve.  There is no man, but Heaven shelters him; and there is no man, but the Earth supports him.  I thought that you would be like Heaven and Earth.  I little expected to hear these words from you.”

“Pardon my stupidity,” said the soothsayer.  “Why not come in?  I shall discuss with you what I have learned.”  But No-toes left.

When No-toes had left, the soothsayer said to his apprentice, “Take a good lesson.  No-toes had his feet cut off, yet he is seeking to learn in order to make atonement for his previous misdeeds.  How much more should those seek to learn who have no misdeeds for which to atone?”
 

[Marblehead]

And Chuang Tzu furthermore stated:

 

 

On Judging By The Standards Of The Physical

A certain disciple had only one leg.  He studied under a great Sage together with another disciple of a well-to-do family.  The latter said to him, “When I leave first, you remain behind.  When you leave first, I will remain behind.”

Next day, when they were again sitting together on the same mat in the lecture-room, the well-to-do disciple said, “When I leave first, you remain behind.  Or if you leave first, I will remain behind. I am now about to go.  Will you remain or not?  I notice you show no respect to a high personage.  Perhaps you think yourself my equal?”

“In the house of the Master,” replied the one-legged disciple, “there is already a high personage.  Perhaps you think you are the high personage and should take precedence over the rest. I have heard that if a mirror is perfectly bright, dust will not collect on it; if it does, the mirror is no longer bright.  He who associates for long with the wise should be without fault. Now you have been seeking the greater things at the feet of our Master, yet you can say things like that.  Don’'t you think you are making a mistake?”

“You are already mutilated,” retorted the other, “yet you are still seeking to compete in virtue with the purest of men.  To look at you, I should have thought you had enough to do to reflect on your past misdeeds!”

“Those who cover up their sins,” said the one-legged disciple, “so as not to lose their legs, are many in number.  Those who forget to cover up their misdemeanors and so lose their legs through punishment are few.  But only the virtuous man can recognize the inevitable and remain unmoved.  People who walked in front of the bull’s-eye when a famous archer was shooting would be hit.  Those who were not hit were just lucky.  There are many people with sound legs who laugh at me for having lost one.  This used to make me angry.  But since I came to study under our Master, I have stopped worrying about it.  Perhaps our Master has so far succeeded in purifying me with his goodness.  At any rate, I have been with him nineteen years without being aware of my deformity.  You and I are roaming in the realm of the spiritual, and yet you are judging me by the standards of the physical.  Are you not committing a mistake?”
 

[Marblehead]

After a short pause Lao Tzu said:

 

 

Abiding Contentment


Of defects,
None brings more sorrow than the desire to attain.
Of crimes,
None is greater than having things that one desires.
Of disasters,
None is greater than not knowing when one has enough.

Therefore,
The contentment one has
When he knows that he has enough
Is abiding contentment indeed.
There is no greater curse than the lack of contentment;
No greater sin than the desire for possession.
Therefore he who is contented with contentment
Shall be always content.
 

[Marblehead]

Spontaneously, Chuang Tzu said:

 

 

The Tit

The tit, building its nest in the mighty forest, occupies but a single twig.  The beaver slakes its thirst from the river, but drinks only enough to fill its belly.
 

[Marblehead]

Chuang Tzu immediately continued with:

 

 

On The Nourishment Of Life

Obey laws and follow principles so as not to fall into the net of the law.  Honor the self for its freedom from crimes, and enjoy peaceful leisure in the lack of burden.  Roam in the realm of truth and righteousness, and lie down and rest in a humble adobe.  Be quiet, be at ease, and have nothing to thwart your wishes, and then your soul and the vital force (the Spirit) will be in harmonious order.  Is it necessary to have glory and splendor before one has honor?  Cultivate the field to raise food and weave silk for clothing.  When these are sufficient, leave the wealth of the world alone.  Do as a thirsty person drinking from a river.  He drinks happily enough, but does not covet the voluminous flow.  Does one have to depend on an accumulation to be wealthy?  This is how the gentleman exercises his mind for he regards rank and position as a tumor and material wealth as dirt and dust.  What is the use of wealth and honor to him?

What is difficult to acquire in the world is neither wealth nor glory, but a sense of contentment.  If one is contented, though he has only a small plot to cultivate, a coarse garment to wear, and beans to eat, in no case is he not satisfied.  If one is discontented, though the whole world supports him and all things serve him, he is still not gratified.  Thus it is that the contented needs nothing from the outside whereas the discontented needs everything from the outside.  Needing everything, he is always in want no matter where he goes.  Needing nothing, he lacks nothing regardless of where he may be.  If he does not indulge his will because he enjoys splendor and glory, nor chase after vulgarity because he lives in obscurity, but moves and has his being with all things as one and cannot be either favored or disgraced, he is then really honored and wealthy.  This is what the ancients meant when they said:  “There is no greater happiness than freedom from worry, and there is no greater wealth than contentment.”
 

[Marblehead]

With that Chuang Tzu fell silent.

 

Both just sat, experiencing the joy of the fishes experiencing joy.

 

After a while Lao Tzu spoke:

 

 

One Who Values Acting For Himself


To one who values acting for himself
Over acting on behalf of the world,
You can entrust the world.
And to one who in being parsimonious
Regards his person as equal to the world,
You can turn over the world.
 

[Marblehead]

Chuang Tzu replied:

 

 

The Perfect Man Is Selfless

A lake sparrow laughed, and said, “Pray, what may that creature be going to do?  I rise but a few yards in the air and settle down again, after flying around among the reeds.  That is as much as anyone would want to fly.  Now, wherever can this creature be going to?”

Such, indeed, is the difference between small and great. Take, for instance, a man who creditably fills some small office, or whose influence spreads over a village, or whose character pleases a certain prince.  His opinion of himself will be much the same as that lake sparrow’s.  The great Sage would laugh at such a one.  If the whole world flattered him, he would not be affected thereby, nor if the whole world blamed him would he be dissuaded from what he was doing.  For he can distinguish between essence and superficialities, and understands what is true honor and shame.  Such a man is rare in their generation.

Thus it is said, “The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation.”

The doctrine of the great man is as fluid as shadow to form, as echo to sound.  Ask and it responds, fulfilling its abilities as the help-mate of humanity.  Noiseless in repose, objectless in motion, he brings you out of the confusion of your coming and going to wander in the Infinite.  Formless in his movements, he is eternal with the Universe.  In respect of his bodily existence, he conforms to the universal standards.  Through conformance to the universal standards, he forgets his own individuality.  But if he forgets his individuality, how can he regard his possessions as possessions?  Those who regard not possessions as possessions are the friends of Heaven and Earth.

The Perfect Man is pure of soul.  He feels neither the heat of the blazing brushlands nor the cold of the flooding waters; the lightning that splits the mountains and the tempest that stirs up the ocean cannot frighten him.  The alternations of life and death do not concern him, much less the notions of good and evil.
 

[Marblehead]

And Chuang Tzu continued:

 

 

Entrusting What Belongs To The Universe To The Whole Universe

A boat may be hidden in a creek, or concealed in a bog, which is generally considered safe.  But at midnight a strong man may come and carry it away on his back.  Those dull of understanding do not perceive that however you conceal small things in larger ones, there will always be a chance of losing them.  But if you entrust that which belongs to the Universe to the whole Universe, from it there will be no escape.  For this is the great law of things.

To have been cast in this human form is to us already a source of joy.  How much greater joy beyond our conception to know that which is now in human form may undergo countless transitions, with only the infinite to look forward to? Therefore it is that the Sage rejoices in that which can never be lost, but endures always.  For if we emulate those who can accept graciously long age or short life and the unpredictable changes of events, how much more that which informs all creation on which all changing phenomena depend?
 

[Marblehead]

The two sat in silence for a while and then Lao Tzu suggested they go the the cafe for a cup of wine.  Chuang Tzu readily accepted so they did.

 

After sipping on the wine in silence for a while Lao Tzu broke the silence with:

 

 

The Three Treasures


Heaven and Earth are enduring,
And it is because they have no life
Intrinsic to themselves
That they are able to long endure.

Therefore the Holy Man,
By keeping to the rear,
Is always at the fore;
By expelling his self,
He remains present.

This is why
He is able to accomplish what serves his interests.

The whole world says the Sage is Great;
Great, yet unlike everyone else.
But it’s precisely because
The Sage is unlike everyone else,
That he is therefore able to be Great.
Were the Sage like everyone else,
For a long time now
He would have seemed insignificant and small.

The Sage constantly has three treasures;
Hold on to them and treasure them.
The first is compassion;
The second is frugality;
And the third is not presuming
To be at the forefront in the world.
Now, it’s because the Sage is compassionate
That he therefore can be courageous;
And it’s because he is frugal
That he therefore can be magnanimous;
And it’s because he doesn’t presume
To be at the forefront in the world
That he therefore can be
The head of those with complete talent.

Now,
If you abandon this compassion
And yet try to be courageous,
And if you abandon this frugality
And yet try to be magnanimous,
And if you abandon this staying behind
And yet go to the fore,
Then you will die.
If, with compassion, you attack, you’ll win;
If you defend, then you’ll stand firm.

Who is firmly set up cannot easily be pulled down;
Who is firmly established is not easily shaken.
Who has a firm grasp does not easily let go.

“All the world says
My teaching greatly resembles folly.
Because it is great it therefore resembles folly.
If it did not resemble folly,
It would have long ago become petty indeed!

I have Three Treasures;
Guard them and keep them safe.
The first is love.
The second is never too much.
The third is never be the first in the world.
Through love,
One has no fear;
Through not doing too much,
One has reserve power;
Through not presuming to be first in the world,
One can develop one’s talent and let it mature.

If one forsakes love and fearlessness,
Forsakes restraint and reserve power,
Forsakes following behind and rushes in front,
He is Doomed!
For love is victorious in attack,
And invulnerable in defense.
Heaven arms with love
Those it would not see destroyed.”
 

[Marblehead]

Chuang Tzu remained silent, seated comfortably sipping on his cup of wine.

 

 

(Actually, that was the end of that section.  A new section will begin with the next post.)

[Marblehead]

After a while, who knows how long?, Lao Tzu said:

 

 

The Tao Never Does


The Tao is constantly nameless,
It never does,
Yet through it
Everything is done.

Were marquises and kings able to maintain it,
The Ten Thousand Things would transform on their own.
Having transformed,
Were their desires to become active,
The Sage would subdue them
With the nameless simplicity.
Having subdued them,
Having stripped them of desire,
Quiescence is achieved,
And the world arrives at peace of its own accord.
He would not disgrace them.
By not being disgraced,
They will be tranquil
And Heaven and Earth will of themselves
Be correct and right.
 

Edited November 5, 2015 by Marblehead

[Marblehead]

Chuang Tzu replied:

 

 

The Imitation Of Nature To Arrive At Peace

Though Heaven and Earth are great, they act impartially on all things.  Though the things of the creation are many, the principle of peace is the same.  Though the people in a nation are many, their sovereign is the king.  The king imitates Earth and lets things be completed according to Nature.  Therefore it is said, “The kings of primitive times did nothing.”  In that, they were only following the character of Nature.  By judging the names of titles and ranks in the light of Tao, the king’s position becomes established.  By judging the distinction of position in the light of Tao, the duties of the king and his ministers became clear.  By judging ability in the light of Tao, the officials of the country carry out their duties.  By judging everything in the light of Tao, all things respond to our needs.  Therefore Tao is that which pervades all creation.

Therefore it is said, “In ancient times, those who helped in sustaining the life of the people had no desires themselves and the world lived in plenty, did nothing, and all things were reformed, remained deep at rest and the people lived in peace.”