A Brief History of Taoism (Pt.2)

The Division into Differing “Schools”,

 And the Significance of Symbolism

 

(Just another note here on Lau Tzu; the name “Lau Tzu” can be translated into English as “Old Philosopher”, or “Old Boy”. If you notice, most Chinese philosophy was written by people who had the “last name” Tzu, (or Tsu, depending on which transliteration system you use.) Sun Tzu, Lieh Tzu, Chuang Tzu, etc. etc. It is also important to note that in Chinese, the “family name” is always first. Chuang, for example, was Chuang Tzu’s family name, his real "first" name was Chou, but we know him as “Philosopher Chuang”.)

Schools:

 

It is important to remember that Taoism was not a name employed by the early scholars and teachers. Followers of the teaching of Tao were called, aptly enough, “Followers of Tao”; or “Wayfarers”. This term was reputed to have been coined by Chuang Tzu, and was used by his students for many years, until the philosophy was mixed with Chinese folk religions and became known as Taoism. The sub-division between these more folk based religious practices and the philosophical teachings of the TTC and Chuang Tzu became known as Tao-Jia (Philosophical Taoism) and Tao-Jio (Religious Taoism).  I am Tao-Jian, which means that I follow the teachings of the TTC and Chuang Tzu and do not engage in any divination, or any of the alchemical practices commonly associated with Religious Taoism; nor do I worship the myriad number of deities present within Religious Taoism. While Religious Taoists do use the TTC as a guidebook, there are many other texts which they incorporate, including The I Ching, or “Book of Changes”. It is also important to note that both Tao-Jia and Tao-Jio have split off into many different “sub-schools”, each with its own particular angle, (and much like every other religion in the world, each “school” believes theirs is the only correct way). I have very little use for this division, but it is important to note its existence.

 

So, we have now, just as in Christianity, Buddhism, Hinduism, Islam, and any of the other world religious practices, two main schools of thought which can then be divided numerous times into many different schools which are all based on a handful of people’s perceptions of what the “real” message of the TTC is. There is also plenty of in-fighting amongst the differing schools, as well, just as there is in any other religion. I have come to the realization that the study of the TTC and Chuang Tzu’s writings are most important for my own personal growth, and through that study I have come to the conclusion that Chuang would have frowned upon all the division. Thus, I refer to myself as simply a “wayfarer”, and use the term “Philosophical Taoist” to describe my beliefs for conveniences’ sake in conversation only.

 

Now, on to the symbolism of the TTC: (The ideas expressed in this overview are mine based on independent study of the Tao Te Ching. I do not claim any authority whatsoever.)

 

The present book is divided into eighty one chapters, and is generally viewed as having two distinctive “sections” which split the eighty one chapters exactly in half; those being the Tao Ching (Book of the Way), and the Te Ching (Book of Virtue). The symbolism in this is the fact that eighty one is a “perfect number” which is divisible by three; three being symbolic of Tao, Yin, and Yang (Yin and Yang being the “agents” of Tao); three is also viewed in Chinese numerology as being a “Yang” number. Many students of the book discard this division, myself included, but it is significant to note it’s symbolic purpose nonetheless. (It also shows, once again, how spiritual practices throughout the years have used the number three to symbolically represent the workings of the universe.)

 

Tao (pronounced “dow”) is symbolic of wholeness, a complete reality that cannot be expressed in words. It is seen as that which all things come forth from, and ultimately return to. Many people view it as some metaphysical entity, a sort of pantheistic god, if you will. I see the concept and idea of Tao differently, however. I view Tao as the creative force behind the universe, but I hesitate to call it “a god”, or even an entity. There are many Verses within the TTC that lead me to believe that what was being spoken of would be more akin to an unseen force (not George Lucas’ “Force”, either), some unknown energy that constantly rises and falls, expands and contracts, gives forth and receives. Tao is active and passive, dark and light, empty and full; in short, Tao is symbolized by the Yin and Yang dichotomy.

 

Yin and Yang are the agents through which we see Tao working. The constant cycles of life and death, day and night, the passage of seasons, and indeed the constant cycles of Yin and Yang that constitute our own physiology and psychology can be viewed in their wholeness as Tao acting in the natural world.

 

An interesting note here; the terms “Yin and Yang” are only used once in all eighty one chapters of the TTC. However, there are constant references to the polarity and necessity of opposites, which broken down to their ultimate origins is symbolic of Yin and Yang. The dichotomy of these two “forces” is the pivotal concept that really separates the philosophy of the TTC, and later Chuang Tzu, from the other schools of thought in China at the time. It was the contention of the early Taoist thinkers that it was this cycle, this necessary polarity present in all things that dictated how we should act in order to become more “fully human”. It was through the acceptance and knowledge of the workings of Yin and Yang that we ourselves could become receptacles of Te (pronounced “duh”); the manifested balance and harmony of the great Tao. In short, by finding the center of the circle that Yin and Yang pursue one another around, by grasping the “pivot” as Chuang Tzu put it, we manifest the perfect embodiment of Tao. And that is exactly what the whole text of the TTC suggests that we do. We must strive to be like Tao, acting as Tao acts, humble and completely selfless. We must be nurturing, and always open to the ebb and flow of life.  It is my opinion that the most important symbolism (seconded by the symbolism of water) used in the TTC is that of polarity, the dichotomy of yin and yang principles as they act in nature.

 

Other Symbolism:

 

Much like Heraclites used fire to symbolize his idea of Logos, or “The Word”, the TTC uses water as the ultimate symbolism for Tao. Water is viewed as the ultimate embodiment of the principles of Tao. It nourishes all life, yet it can be very destructive. It flows to low places and returns to the heavens. It’s very movement is return, just as all things return to their source.

 

All references you find in the TTC that have to do with the “wise ruler”, or “how to govern” in general can and should be applied directly to you. The “wise ruler” and the “best government” that are spoken of in the TTC are again symbolic of Tao and how it acts in guiding the universe. While they do outline a specific view of what a Government should do, it is all based on how we see Tao manifested, and those verses can be viewed as specific ideas on how we should “govern” our own selves in daily affairs.

 

 

The “Sage”, or “Holy Man”, is also an embodiment of Tao. His actions are like that of water. His movement is that of return. He accomplishes things while seemingly having done nothing.  We are all the sage, each of us having the innate characteristics of Tao within us. It is through the practice of following the Ways of Nature that we become the embodiment of Tao, and fully recognize the “sage” in us.

 

 

peace, wayf

A Brief History of Taoism Pt. One

Lau Tzu & the Writing of Tao Te Ching

 

According to tradition, Lau Tzu was the keeper of the Royal Archives in the state of Chou in ancient China (around 500 B.C.). The story goes that Lau Tzu, who would have been a contemporary of Confucius, founded the Taoist philosophy and spread his message by word of mouth to students when called upon to do so. When he foresaw that the state would fall into decay, he packed his belongings and left the state through the Western gateway. When the gatekeeper realized he was leaving the State, he implored Lau Tzu to write his teachings down in book form. Lau Tzu descended from his ox cart, took up a pen, and wrote the entire Tao Te Ching in one sitting. According to the story, this took only a few hours, and the finished text contained a little over five thousand characters. Lau Tzu handed the finished text to the gatekeeper and left through the gateway, never to be seen in a civilized environment again. So the legend goes.

 

History, however, suggests something very different. First, the question of Lau Tzu’s authenticity must be addressed. Did he exist? The truth is there is no historical evidence to back up the existence of a man named Lau Tzu during the time he is purported to have lived. Most scholars and historians agree that the most likely candidate is a man named Li Erh, who was a Royal Archivist at the time, and a student of Taoist philosophy. There is also supposition that his real name was Lao Tan (whose name appears a couple of times in the writings of Chuang Tzu), though Li Erh is in reality the most likely one. It is believed by most that Li Erh compiled the many sayings and axioms that are known in the present as the Tao Te Ching from many ancient sources. It is of paramount importance to remember that during this time in history, very few books were written, and most philosophical teachings of the sort found in the TTC were passed along by word of mouth. So, while it was most likely Li Erh who compiled the text, he almost certainly did not do it in a matter of hours, and very likely did not write any of the verses found within.

 

Secondly, the arrangement of the current book raises some serious questions, as well. The book can, at times, seem disjointed, with verses jumping apparently from one subject to another that is completely unrelated to the first. When scrolls were written in China at the time, they were not subdivided into chapters as we do now. Most likely, during all the many different dynasties, the book was arranged and compiled in a way that suited each ruler’s taste. This is not to say that the current text available is not authentic, but only to suggest that it has been changed throughout the many years of its existence by differing ideas of what it should say. For the most part, all translators of the TTC have started with what is known as the Wang Pi Scroll, which is the oldest known scroll of the TTC.

 

It is speculated that the verses found within the book are just a series of old sayings handed down from teacher to student over the years. This is most likely the case, since many of the verse have the sort of repeated lines and rhyming that you would expect if it were meant for easy memorization. None of this, however, should take away from the significance the TTC has as a valid spiritual and philosophical text. It is valuable, I think, to understand more fully where and how the verse came about in order to grasp the meaning of the words. It is easier if it is looked at in the light that it most likely was not written by one man, but was handed down from teacher to student and so on until finally being compiled into a “book” by one who had the facilities to do so.

 

The story of how Lau Tzu wrote the TTC has some symbolic significance that should be looked at. As Jonathan Star writes in his introduction to his “Tao Te Ching: The Definitive Edition”; “The verses were given to a gatekeeper-which represents their power to open the gate of understanding; it also symbolizes a turning point in one’s life. The entire book was given at a simple request-which shows the generosity of the sage, and how he poured forth his knowledge at the first opening of a seeker. Lao Tzu wrote the book in a single setting-which is an example of the sage’s one-pointedness and perseverance. The sage came down from his ox-cart demonstrating his humility. He also left toward the West, which symbolizes that the teachings of the Tao Te Ching are universal and meant for all people- a reality that we now see manifest.”

 

 

Lau Tzu, like the concepts of Tao, the “wise ruler”, and the “sage” should be viewed as a model for the type of behavior a student of Taoism should strive to accomplish. Whether or not Lau Tzu was a real man, or just the archetypical “sage” is irrelevant to the teachings themselves, although very relevant historically speaking. The truth of the matter is, even if he was a real person, his attributes were almost certainly exaggerated to present the appearance of a “Sage”, or Holy Man. It is this image, this model of perfection that is important to remember. The whole of the Tao Te Ching should be used to serve as a constant reminder of what it is the reader should strive to be, where his/her mind should be focused, and the sort of life one should attempt to live in order to be content and at peace with not only themselves, but the world around them. As I see it, there are no “metaphysical”, or “esoteric” teachings at all in what I call my “canon” (that being the TTC and the seven Inner Chapters of Chuang Tzu), and I hesitate to even call my practice “mystic”, (although technically speaking, that’s exactly what it is, it is the connotation that most people apply to the word “mystic” that causes confusion).

 

The next part of this history will deal further with the use of symbolism in Taoist texts, as well as the division into differing schools under the heading of “Taoism”.

 

peace, wayf

I have just had one of the most frightening experiences of my life. I want to write this down, each detail, so I can remember this in the future.

 

I was walking the pugs just now (well, about forty minutes ago, now) and was just heading back to the apartment. There is a man who lives here in the apartment complex who is mentally disabled; I see him often and we exchange the usual pleasantries that any two people do, I do not know him personally. I saw him walking across the parking lot as I was coming around the corner, when Jesse had to stop for a final “mark.” We proceeded on our way, and had to stop while a car pulled out of its parking space. We finally proceeded and I saw the man lying on the concrete, apparently having convulsions, with blood covering his face.

 

I quickly drug Jesse and Skeeter into the apartment and called 911, and thankfully the paramedics were hasty in their response. I tried to talk to the man while waiting for the paramedics to arrive, but it was as though he could not hear me. He lay on the ground, his eyes rolling backward in his head, and I stooped beside him not having a clue what to do. I told him an ambulance was on its way. I still don’t know if he even knew I was there. A woman who does maintenance for the complex happened by, and she waited with me. It all happened rather quickly, but it seemed like an eternity while I was in the thick of it. The paramedics arrived, and did what they could for him. He began to become more and more conscious and told them he could show them where he lived.

 

Upon returning to my apartment, the strange mix of relief and overwhelming fear that swept over me was unshakeable. I broke down into tears. What if I had not been there at that point? What may have happened to the poor man? I am relieved that he was okay, but the fear that the next time he falls down, or has convulsions (I’m still not sure which it was) what if there is no one around? I see him walking by himself a lot in the late hours of the night. I learned his name today, and I will make sure to do more than just wave and utter a casual “Hello” the next time I see him walking. I think he lives alone, I do not know. I am concerned for him now.

 

This all just makes me wonder, though; why does it take an event like this to incite concern for people whom we see everyday?

 

Peace, wayf

Who are we? Are we our names? Our faces? Are we those choice characteristics that the ones who love us choose to remember fondly, while overlooking the bad traits that we all have? Are we those overlooked flaws? Are any of these things actually us at all? Are these merely illusions of what we truly are? Are we in fact only caricatures of a reality that we have managed to completely alienate ourselves from?

I watched a part of a documentary last night on PBS concerning humanity’s quest to reproduce accurate depictions of life through art. It went on to discuss how we invariably wind up distorting and exaggerating reality to create an impression of perfection in the human form. I was fascinated by the concept, and drawn to the truth of what was being said. As I see it, we have taken this naturally human tendency to distort and exaggerate reality passed the world of painting and sculpture and applied it to almost every walk of our daily lives. We want everything to be larger than life. We can not stand the prospect of living in the world of mundane reality. Why is this, I wonder?

We don’t want to be plain. We hate “average” with a passion. We can not stand the idea of living life simply and then simply dying. Again, touching on a common theme of my writing, we are loath to be natural beings.

WE WANT MORE!!!!

I find nothing wrong with a bit of escapism from time to time. I love many art forms that indulge the mind’s natural tendency to move beyond reality into much more fantastic realms. We can, however, lose sight of what’s real if we allow ourselves to become too immersed in escapist mindsets.

There is no greater work of art than reality itself. The most beautiful sunsets will always be the ones we gaze upon with our own eyes; and they are enhanced by their impermanence. The most beautiful faces will always have some flaw that makes them unique. Reality, in all its mundane glory, will always surpass even the most beautiful work of art in its sheer simple beauty.

We are surrounded by the most beautiful work of art ever created, yet we skip passed it, distorting its lines and exaggerating its curves, forming in our own minds the image of perfection we seek. We want to eliminate the very things that make life beautiful, not realizing that what we are truly seeking would be a homogenized world of “perfect” specimens. The larger than life reality that we long for would, in all reality, be more mundane than the imperfect world we live in now. Randomness and imperfection are what makes true beauty beautiful.

I have always been drawn to “plain” things and simple beauty. When I was a child, I would spend hours sitting on the floor in front of our large varnished coffee table tracing the beautiful lines of the grain in the wood (oak, if I remember correctly) with my fingers, and marveling at the thought that these were natural and no man had made them. While walking through the woods in autumn, I am stricken by the beautiful palette the fallen leaves make upon the forest floor; surely no one could ever accomplish such beauty through art. I had a red-haired friend once whose face was spotted with huge, orange freckles. Though my friend hated his freckles, I believe it was one of the most beautiful male faces I have ever looked at.

We are not all Ken and Barbie, and none of us live in the world of square plastic bushes of the Cleaver family. Some of us are skinny, some of us are not. Some of us are born with the DNA to make us what is considered a “perfect” specimen, and some are not quite that “lucky”. Some trees are twisted and gnarled while their neighbors of the same species will grow straight up and touch the sky with barely a bend in their trunks. The world is random, reality is consistently inconsistent, truth is paradox, and real beauty is not always “beautiful”.

The next time you find yourself inclined to pass judgment on the ugliness of something, take a closer look. Notice how its flaws make it different from anything else. You may just realize that its ugliness is, in fact, its own beauty. The next time you see a face and feel compelled to think how unattractive it is, look into the eyes. Perhaps there you will see what I always do; the beauty of life peering back at you. There is no work of art that can ever capture the way the human eye glistens with light; no picture will ever illustrate the depth of emotion and vitality therein.

If you’re reading this, you’re beautiful. If you think, feel, breath, cry, and laugh, you are perfect. Life has made you what you are, it is the flow of the universe within you, and you are a part of that beauty and wonder. When you gaze at the stars and find yourself in awe of that gorgeous display, remember that the very things that constitute those stars constitute you as well.

Joni Mitchell was right; “We are stardust. We are golden.” But, as Frost reminds us, “nothing gold can stay”. Live your life fully, basking in the beauty of the mundane, mindful always that this life you have is not permanent. Stay golden as long as you can and revel in your own imperfect beauty.

 

As always; be careful, and be good to each other.

peace, wayf

 

 

 

This is beauty and light,

Ugliness and dark

Peace and upheaval in my room

Staring at a blank wall

Meditating not relaxing

Fighting always my urges



The hardest way to live is the easy way out

The easiest way is the most difficult to find

No anger or pain, no sadness or joy

Just a face staring at a blank wall

Mindful of where it is at





Like a mountain in the mist

Cloud hidden and alone

I sit in reflection and silence

Thoughts pass through my head

Like clouds passed the mountain

But I can not let them move me



For the good of man is my own good

And the downfall of man, so too is mine

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

This poem is most likely the most accurate description I have ever written concerning my feelings about meditation and the thought processes which occur while practicing.

I'll be back around more often maybe a little later in the week.

peace, wayf