Lao
Tzu
[ I
speak on Lao Tzu totally differently. I am not related to him because even to
be related a distance is needed. I don’t love him, because how can you love
yourself? When I speak on Lao Tzu I speak as if I am speaking on my own self.
With him my being is totally one. When I speak on Lao Tzu it is as if I am
looking in a mirror – my own face is reflected. When I speak on Lao Tzu, I am
absolutely with him. Even to say “absolutely with him” is not true – I am him,
he is me.- OSHO]
'Tao' was written in the sixth
century B.C. by philosopher Lao Tzu (or 'Old Sage') with that the philosophy of Taoism really
began. Some scholars believe was a slightly older contemporary of Confucius .
Other scholars feel that the Tao Te Ching, is really a compilation of
paradoxical poems written by several Taoists using the pen-name, Lao Tzu. There
is also a close association between Lao Tzu and the legendary Yellow
Emperor, Huang-ti.
According to legend Lao Tzu was
keeper of the archives at the imperial court. When he was eighty years old he
set out for the western border of China, toward what is now Tibet, saddened and
disillusioned that men were unwilling to follow the path to natural goodness.
At the border, a guard, Yin Xi, asked Lao Tsu to record his teachings before he
left. He then composed in 5,000 characters the Tao Te Ching (The Way and Its Power).
The Taoist philosophy can perhaps
best be summed up in a quote from Chuang Tzu:
"The men of old knew that life
comes without warning, and as suddenly goes. They denied none of their natural
inclinations, and repressed none of their bodily desires. They never felt the
urge of fame. They sauntered (slow walk) through life gathering its pleasures
as the impulse moved them. Since they cared nothing for fame after death, they
were beyond the law. For name and praise, sooner or later, a long life or short
one, they cared not at all."
Contemplating the remarkable natural
world Lao Tzu felt that it was man and his activities which constituted a
blight (spoil or damage) on the otherwise perfect order of things. Thus he
counseled people to turn away from the folly of human pursuits and to return to
one's natural wellspring.
The five colors blind the eye.
The five tones deafen the ear.
The five flavours dull the taste.
Racing and hunting madden the mind.
Precious things lead one astray.
The five tones deafen the ear.
The five flavours dull the taste.
Racing and hunting madden the mind.
Precious things lead one astray.
He lets go of that and chooses this.
[
Lao tzu was amazing
…..
Lao Tzu became very famous, a
wise man, and he was without doubt one of the wisest men ever. The emperor of
China asked him very humbly to become his chief of the supreme court, because
nobody could guide the country's laws better than he could. He tried to
persuade the emperor, "I am not the right man," but the emperor was
insistent.
Lao Tzu said, "If you don't listen to me... just one day in the court and you will be convinced that I am not the right man, because the system is wrong. Out of humbleness I was not saying the truth to you. Either I can exist or your law and order and your society can exist. So... let us try it."
The first day a thief who had stolen almost half the treasures of the richest man in the capital was brought into the court. Lao Tzu listened to the case and then he said that the thief and the richest man should both go to jail for six months.
The rich man said, "What are you saying? I have been stolen from, I have been robbed—what kind of justice is this, that you are sending me to jail for the same amount of time as the thief?"
Lao Tzu said, "I am certainly being unfair to the thief. Your need to be in jail is greater, because you have collected so much money to yourself, deprived so many people of money... thousands of people are downtrodden and you are collecting and collecting money. For what? Your very greed is creating these thieves. You are responsible. ]
Lao Tzu said, "If you don't listen to me... just one day in the court and you will be convinced that I am not the right man, because the system is wrong. Out of humbleness I was not saying the truth to you. Either I can exist or your law and order and your society can exist. So... let us try it."
The first day a thief who had stolen almost half the treasures of the richest man in the capital was brought into the court. Lao Tzu listened to the case and then he said that the thief and the richest man should both go to jail for six months.
The rich man said, "What are you saying? I have been stolen from, I have been robbed—what kind of justice is this, that you are sending me to jail for the same amount of time as the thief?"
Lao Tzu said, "I am certainly being unfair to the thief. Your need to be in jail is greater, because you have collected so much money to yourself, deprived so many people of money... thousands of people are downtrodden and you are collecting and collecting money. For what? Your very greed is creating these thieves. You are responsible. ]
Fundamental
Concepts in Tao
The term Tao means
a road, and is often translated as “the Way”. Tao is the process of
reality itself, the way things come together, while still transforming. All
this reflects the deep seated Chinese belief that change is the most basic
character of things.
The Tao-Te-Ching teaches that humans
cannot fathom the Tao, because any name we give to it cannot capture it. It is
beyond what we can conceive Those who wu we (i may become one with it and thus obtain the
Tao. Taoism is a philosophy of “act naturally,” “effortless action”. The
point is that there is no need for human tampering with the flow of
reality.
Tao talks about, what is the image
of the ideal person, they are like newborn infants, who move naturally, without
planning and reliance on the structures given to them by others The sages empty
themselves, becoming void of pretense. They live naturally and free from
desires given by men. They settle themselves and know how to be content .Those
following the Tao do not strive, tamper, or seek control. Sages do not engage in disputes and arguing,
or try to prove their point. They are pliable and supple, not rigid and
resistive. They are like water, finding
their own place, overcoming the hard and strong by suppleness. Sages act with
no expectation of reward. They put themselves last and yet come first. They
never make a display of themselves. They
do not brag or boast, and they do not linger after their work is done. They
leave no trace. Because they
embody Tao in practice, they have longevity. They create
peace. Creatures do not harm them,
Soldiers do not kill them. Heaven protects the sage and the sage becomes
invincible
(Quotes
of Lao Tse Tung)
Tao –
Lao Tse Tung
carry it when it is full. If you keep feeling a point that has been
sharpened, the point cannot long preserve its sharpness.
When gold and jade fill the hall, their possessor cannot keep them
safe. When wealth and honors lead to arrogance, this brings its evil
on itself. When the work is done, and one's name is becoming
distinguished, to withdraw into obscurity is the way of Heaven.
The Tao produces all things and nourishes them; it produces
them and does not claim them as its own; it does all, and yet does not
boast of it; it presides over all, and yet does not control them.
This is what is called 'The mysterious Quality.
will gradually become clear. Who can secure the condition of rest?
Let movement go on, and the condition of rest will gradually arise.
The partial becomes complete; the crooked, straight; the empty,
full; the worn out, new. He whose desires are few gets them; he
whose desires are many goes astray.
Therefore the sage holds in his embrace the one,
and manifests it to all the world. He is free
from self-
display, and therefore he shines; from self-assertion, and therefore
he is distinguished; from self-boasting, and therefore his merit is
acknowledged; from self-complacency, and therefore he acquires
superiority. It is because he is thus free from striving that
therefore no one in the world is able to strive with him.
Abstaining from speech marks him who is obeying the spontaneity
of his nature. A violent wind does not last for a whole morning; a
sudden rain does not last for the whole day. To whom is it that these
things are owing? To Heaven and Earth. If Heaven and Earth
cannot make such actings last long, how much less can man!
He who stands on his tiptoes does not stand firm; he who stretches
his legs does not walk, he who displays himself does
not shine; he who asserts his own views is not distinguished; he who
vaunts himself does not find his merit acknowledged; he who is self-
conceited has no superiority allowed to him. Such conditions, viewed
from the standpoint of the Tao, are like remnants of food, or a tumour
on the body, which all dislike. Hence those who pursue (the course)
of the Tao do not adopt and allow them.
display, and therefore he shines; from self-assertion, and therefore
he is distinguished; from self-boasting, and therefore his merit is
acknowledged; from self-complacency, and therefore he acquires
superiority. It is because he is thus free from striving that
therefore no one in the world is able to strive with him.
Abstaining from speech marks him who is obeying the spontaneity
of his nature. A violent wind does not last for a whole morning; a
sudden rain does not last for the whole day. To whom is it that these
things are owing? To Heaven and Earth. If Heaven and Earth
cannot make such actings last long, how much less can man!
He who stands on his tiptoes does not stand firm; he who stretches
his legs does not walk, he who displays himself does
not shine; he who asserts his own views is not distinguished; he who
vaunts himself does not find his merit acknowledged; he who is self-
conceited has no superiority allowed to him. Such conditions, viewed
from the standpoint of the Tao, are like remnants of food, or a tumour
on the body, which all dislike. Hence those who pursue (the course)
of the Tao do not adopt and allow them.
A
skilful strikes a decisive blow, and stops.
He does
not dare to assert and complete his
mastery. He will strike the blow, but will be on his guard against
being vain or boastful or arrogant in consequence of it. He strikes
it as a matter of necessity; he strikes it, but not from a wish for
mastery.
not dare to assert and complete his
mastery. He will strike the blow, but will be on his guard against
being vain or boastful or arrogant in consequence of it. He strikes
it as a matter of necessity; he strikes it, but not from a wish for
mastery.
( A Parable
The Preservation of Life
Huma
n life is limited, but knowledge is limitless. To drive
the limited in pursuit
of the limitless is fatal; and to presume that one really knows is fatal indeed!
of the limitless is fatal; and to presume that one really knows is fatal indeed!
In doing good, avoid fame. In doing bad, avoid disgrace.
Pursue a middle course
as your principle. Thus you will guard your body from harm, preserve your life,
fulfil your duties by your parents, and live your allotted span of life.
as your principle. Thus you will guard your body from harm, preserve your life,
fulfil your duties by your parents, and live your allotted span of life.
Prince Huei’s cook was cutting up a bullock. Every blow of
his hand, every heave
of his shoulders, every tread of his foot, every thrust of his knee, every whshh
of rent flesh, every chhk of the chopper, was in perfect rhythm, –like the dance
of the Mulberry Grove, like the harmonious chords of Ching Shou.
of his shoulders, every tread of his foot, every thrust of his knee, every whshh
of rent flesh, every chhk of the chopper, was in perfect rhythm, –like the dance
of the Mulberry Grove, like the harmonious chords of Ching Shou.
“Well done!” cried the Prince. “Yours is skill indeed!”
“Sire,” replied the cook laying down his chopper, “I have
always devoted myself
to Tao, which is higher than mere skill. When I first began to cut up bullocks,
I saw before me whole bullocks. After three years’ practice, I saw no more whole
animals. And now I work with my mind and not with my eye. My mind works along without
the control of the senses. Falling back upon eternal principles, I glide through
such great joints or cavities as there may be, according to the natural constitution
of the animal. I do not even touch the convolutions of muscle and tendon, still
less attempt to cut through large bones.
to Tao, which is higher than mere skill. When I first began to cut up bullocks,
I saw before me whole bullocks. After three years’ practice, I saw no more whole
animals. And now I work with my mind and not with my eye. My mind works along without
the control of the senses. Falling back upon eternal principles, I glide through
such great joints or cavities as there may be, according to the natural constitution
of the animal. I do not even touch the convolutions of muscle and tendon, still
less attempt to cut through large bones.
“A good cook changes his chopper once a year, — because he
cuts. An ordinary cook,
one a month, — because he hacks. But I have had this chopper nineteen years, and
although I have cut up many thousand bullocks, its edge is as if fresh from the
whetstone. For at the joints there are always interstices, and the edge of a chopper
being without thickness, it remains only to insert that which is without thickness
into such an interstice. Indeed there is plenty of room for the blade to move about.
It is thus that I have kept my chopper for nineteen years as though fresh from the
whetstone.
one a month, — because he hacks. But I have had this chopper nineteen years, and
although I have cut up many thousand bullocks, its edge is as if fresh from the
whetstone. For at the joints there are always interstices, and the edge of a chopper
being without thickness, it remains only to insert that which is without thickness
into such an interstice. Indeed there is plenty of room for the blade to move about.
It is thus that I have kept my chopper for nineteen years as though fresh from the
whetstone.
“Nevertheless, when I come upon a knotty part which is
difficult to tackle, I am
all caution. Fixing my eye on it, I stay my hand, and gently apply my blade, until
with a hwah the part yields like earth crumbling to the ground. Then I take out
my chopper and stand up, and look around, and pause with an air of triumph. Then
wiping my chopper, I put it carefully away.”
all caution. Fixing my eye on it, I stay my hand, and gently apply my blade, until
with a hwah the part yields like earth crumbling to the ground. Then I take out
my chopper and stand up, and look around, and pause with an air of triumph. Then
wiping my chopper, I put it carefully away.”
“Bravo!” cried the Prince. “From the words of this cook I
have learned how to take
care of my life.”)
care of my life.”)
He who knows other men is
discerning; he who knows himself is
intelligent. He who overcomes others is strong; he who overcomes
himself is mighty. He who is satisfied with his lot is rich; he who
goes on acting with energy has a will.
intelligent. He who overcomes others is strong; he who overcomes
himself is mighty. He who is satisfied with his lot is rich; he who
goes on acting with energy has a will.
Simplicity
without a name
Is free from all external aim.
With no desire, at rest and still,
All things go right as of their will.
Is free from all external aim.
With no desire, at rest and still,
All things go right as of their will.
By contraries proceeds;
And weakness marks the course
Of Tao's mighty deeds.
Scholars of the highest class, when they hear about the Tao,
earnestly carry it into practice. Scholars of the middle class, when
they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh
greatly at it. If it were not laughed at, it would not be fit
to be the Tao.
There are few in the world who attain to the teaching without
words, and the advantage arising from non-action.
Or
fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
There is no guilt greater than to
sanction ambition; no calamity
greater than to be discontented with one's lot; no fault greater than
the wish to be getting. Therefore the sufficiency of contentment is
an enduring and unchanging sufficiency.
greater than to be discontented with one's lot; no fault greater than
the wish to be getting. Therefore the sufficiency of contentment is
an enduring and unchanging sufficiency.
Without going outside his door, one
under the sky;
without looking out from his window, one sees
the Tao of Heaven. The farther that one goes out, the
less he knows.
Therefore the sages got their knowledge without travelling; gave
their names to things without seeing them; and accomplished
their ends without any purpose of doing so.
the Tao of Heaven. The farther that one goes out, the
less he knows.
Therefore the sages got their knowledge without travelling; gave
their names to things without seeing them; and accomplished
their ends without any purpose of doing so.
Therefore a sage has said, 'I will
do nothing, and the
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take
no trouble about it, and the people will of themselves become rich; I
will manifest no ambition, and the people will of themselves attain to
the primitive simplicity.'
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take
no trouble about it, and the people will of themselves become rich; I
will manifest no ambition, and the people will of themselves attain to
the primitive simplicity.'
It is the way of the Tao to act
without acting;
to conduct affairs without trouble of them; to taste
without discerning any flavour; to consider what is small as great,
and a few as many; and to recompense injury with kindness.
The master anticipates things that are difficult while they
are easy, and does things that would become great while they are
small. All difficult things in the world are sure to arise from a
previous state in which they were easy, and all great things from one
in which they were small. Therefore the sage, while he never does
what is great, is able on that account to accomplish the greatest
things.
That which is at rest is easily kept hold of; before a thing
has given indications of its presence, it is easy to take measures
against it; that which is brittle is easily broken; that which is very
small is easily dispersed. Action should be taken before a thing has
made its appearance; order should be secured before disorder has
begun.
The tree which fills the arms grew from the tiniest sprout; the
tower of nine storeys rose from a (small) heap of earth; the journey
of a thousand li commenced with a single step.
to conduct affairs without trouble of them; to taste
without discerning any flavour; to consider what is small as great,
and a few as many; and to recompense injury with kindness.
The master anticipates things that are difficult while they
are easy, and does things that would become great while they are
small. All difficult things in the world are sure to arise from a
previous state in which they were easy, and all great things from one
in which they were small. Therefore the sage, while he never does
what is great, is able on that account to accomplish the greatest
things.
That which is at rest is easily kept hold of; before a thing
has given indications of its presence, it is easy to take measures
against it; that which is brittle is easily broken; that which is very
small is easily dispersed. Action should be taken before a thing has
made its appearance; order should be secured before disorder has
begun.
The tree which fills the arms grew from the tiniest sprout; the
tower of nine storeys rose from a (small) heap of earth; the journey
of a thousand li commenced with a single step.
Lao Tzu said, "If you don't listen to me... just one day in the court and you will be convinced that I am not the right man, because the system is wrong. Out of humbleness I was not saying the truth to you. Either I can exist or your law and order and your society can exist. So... let us try it."
The first day a thief who had stolen almost half the treasures of the richest man in the capital was brought into the court. Lao Tzu listened to the case and then he said that the thief and the richest man should both go to jail for six months.
The rich man said, "What are you saying? I have been stolen from, I have been robbed—what kind of justice is this, that you are sending me to jail for the same amount of time as the thief?"
Lao Tzu said, "I am certainly being unfair to the thief. Your need to be in jail is greater, because you have collected so much money to yourself, deprived so many people of money... thousands of people are downtrodden and you are collecting and collecting money. For what? Your very greed is creating these thieves. You are responsible.]
All the world says that, while my
Tao is great, it yet appears
to be inferior. Now it is just its
greatness that makes it seem to be inferior. If it were like any
other, for long would its smallness have been known!
to be inferior. Now it is just its
greatness that makes it seem to be inferior. If it were like any
other, for long would its smallness have been known!
To know and yet we do not know is
the highest
not to know we do know is a disease.
The people do not fear death; to what purpose is it to
frighten them with death? If the people were always in awe of death,
and I could always seize those who do wrong, and put them to death,
who would dare to do wrong?
not to know we do know is a disease.
The people do not fear death; to what purpose is it to
frighten them with death? If the people were always in awe of death,
and I could always seize those who do wrong, and put them to death,
who would dare to do wrong?
Man
at his birth is supple and weak; at his
death, firm and
strong. All things. Trees and plants, in their early
growth, are soft and brittle; at their death, dry and withered.
Therefore the sage acts without claiming the results as
his; he achieves his merit and does not rest in it:--he
does not wish to display his superiority.
strong. All things. Trees and plants, in their early
growth, are soft and brittle; at their death, dry and withered.
Therefore the sage acts without claiming the results as
his; he achieves his merit and does not rest in it:--he
does not wish to display his superiority.
expends for others, the more does he possess of his own; the more that
he gives to others, the more does he have himself.
Great purity seems
ignominious,
Broad virtue seems
insufficient,
Constructive virtue seems
careless.
Simple honesty seems
changeable,
Great range has no
boundaries,
Great vessels are
finished late;
The great sound has a
rarified tone,
The great image has no form.
The Way hides in
namelessness.
Only the Way can enhance
and perfect.
Seeing the small is called clarity;
Keeping flexible is
called strength.
This is called entering
the eternal.
Nothing in this world is more
flexible and yielding than water.
Yet when it attacks the
firm and the strong,
None can withstand it,
Because they have no way
to change it.
So the flexible overcome
the adamant,
The yielding overcome the
forceful.”
Kindness in words creates confidence.
Kindness in thinking creates profoundness.
Kindness in giving creates love.
An integral being knows without knowing,
without looking, and accomplishes without
doing".
“Simplicity,
patience, compassion.
These three are your greatest treasures.
Simple in actions and thoughts, you return to the source of being.
Patient with both friends and enemies,
you accord with the way things are.
Compassionate toward yourself,
you reconcile all beings in the world.”
These three are your greatest treasures.
Simple in actions and thoughts, you return to the source of being.
Patient with both friends and enemies,
you accord with the way things are.
Compassionate toward yourself,
you reconcile all beings in the world.”
“Knowing others is intelligence; knowing yourself is true wisdom.
Mastering others is strength; mastering yourself is true power. If you realize
that you have enough, you are truly rich.”
“A leader is best
When people barely know he exists
Of a good leader, who talks little,
When his work is done, his aim fulfilled,
They will say, “We did this ourselves.”
“A leader is best
When people barely know he exists
Of a good leader, who talks little,
When his work is done, his aim fulfilled,
They will say, “We did this ourselves.”
[Story of Confucius and Lao Tzu
To be
natural the Tao way is laid down in this short story about Lao Tzu the 'old
guy' and Confucius. Read about Lao Tzu, the man who did not leave any trace
about the way he lived. He just lived! The Tao way of treading the path to be
natural. A short story, involving Lao Tzu and Confucius reveals the truth.
Confucius was a man of wisdom and was sought after by all, even by emperors for
a dose of wisdom. However he was not brimming with bliss. Sensing his lacking
he decided to seek the help of a person immersed in bliss. He could not find
any because he was looked up by scholars and other great men for advice. He
thus sent out his disciples to find somebody truly wise who, could introduce
him to bliss. Confucius' disciples returned back with the news that there was a
man who, was called Lao Tzu or 'old guy,' since no one knew his name and was
truly wise. Confucius then set off with his disciples to meet the man of wisdom.
On reaching the place, he asked his disciples to wait under a tree and
proceeded to meet Confucius. In the first instance itself, Confucius could make
out that Lao Tzu was no ordinary man. He put forward his question, about
morality since he was a moralist and considered that attaining morality was the
ultimate end. Confucius asked, “What do you say about morality?" Lao Tzu
laughed out loudly and said, “If you are
immoral, only then the question of morality arises. A man of character is
oblivious of the existence of the aspect called 'character,' for it is natural
to him. Do not cultivate, just be natural!" Such was the greatness of Lao
Tzu. He did not leave any trace about the way he lived. He just lived! ]
“Stop
thinking, and end your problems.
What difference between yes and no?
What difference between success and failure?
Must you value what others value,
avoid what others avoid?
How ridiculous!
What difference between yes and no?
What difference between success and failure?
Must you value what others value,
avoid what others avoid?
How ridiculous!
Other people are excited,
as though they were at a parade.
I alone don't care,
I alone am expressionless,
like an infant before it can smile.
Embracing Tao, you become embraced.
Supple, breathing gently, you become reborn.
Clearing your vision, you become clear.
Nurturing your beloved, you become impartial.
Opening your heart, you become accepted.
Accepting the World, you embrace Tao.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
Controlling without authority,
This is love.”
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