Daodejing, Verse 10

Daodejing - Other Voices

Can you coax your mind from its wandering
and keep to the original oneness?
Can you let your body become
supple as a newborn child's?

Buddhism and Taoism would agree that "from the outset, your nature is pure." If there's a "fall," it's after an individual is born. But it's more like coming off of balance, off of the still-point. If we stop resisting, we naturally come back to that still point. Note that this passage precludes any idea that the mere fact of being flesh and blood is itself somehow "bad".

Can you cleanse your inner vision
until you see nothing but the light?
Can you love people and lead them
without imposing your will?

Can we see what's really there, and not what we think should be there? Can we see the light even when things are at their darkest? Can you see people for what they are and provide tasks that they can do naturally and joyfully, without resentment?

Can you deal with the most vital matters
by letting events take their course?
Can you step back from your own mind
and thus understand all things?

Do nothing and nothing is left undone. Can you wait for the empty spaces to show you where to step? Watch your thoughts. Where do they refuse to go? What can you learn there?

Giving birth and nourishing,
having without possessing,
acting with no expectations,
leading and not trying to control:
this is the supreme virtue.

Do what needs to be done. Fill the empty spaces. An expectation leaves an empty space in you; trying to control forces you inside where you cannot see the empty spaces.
~ from A Musing Taoist, author Qalmlea, original post date: 10/22/07 ~

This post is part of a series. For an introduction, go here.

Real Life Tao - Bitch and Moan

In one of my favorite George Carlin routines, the late comedian used to say that the citizens of this nation had no right to bitch and moan about our elected leaders. The way Carlin saw it is that said leaders simply resemble the members of our society and, if we want better leaders, then we should be better people!!

Amidst all the uproarious laughter, the man made a great point.

What we see on a grand scale played out in the halls of Congress or the Oval Office (or any other governmental office or agency, for that matter) are the very same traits and attitudes that each of us exhibits and wrestles with on a daily basis. The big difference between how we comport ourselves and the behavior of political leaders is that, when they act as we do, it can impact millions or billions of people.

Take, for example, the Obama administration's rather hands-off approach to the unfolding debacle in the Gulf of Mexico. While more and more people in the general public as well as many local and state government officials are calling on the federal government to take over the responsibility from British Petroleum for managing and mitigating the oil spill, President Obama and his representatives seem loathe to do it.

If we look at this issue in personal terms, it's easy to understand why. If someone in our family or business screws up, who wants to take over responsibility for THEIR problem? If we take on the responsibility and we don't clear things up quickly, then, in time, others are likely to blame us, not them, for the ongoing crisis.

So, what most of us tend to do is to stand off at the side and point fingers at the offending party. Hey, it's Bob or Cindy's problem, not MINE! I'm willing to lend a hand to try to resolve the issue, but, if it doesn't get resolved, don't blame me!

In other instances, government leaders follow the tack each of us often takes in everyday life. It's not uncommon for members of the public to become outraged when it turns out a government official outright lies about something or distorts the truth to further a political objective. Yet, how often do most of us fess up when we shade the truth to convince someone to agree to something they wouldn't have otherwise? My guess is not often enough.

And so, Carlin's point was right on the mark. We will never have straightforward and honest leaders UNTIL the members of the overall society -- that includes you and me -- begin to behave in a straightforward and honest manner. Until that point, leaders simply are a product of what we have each created.

For me, this is why blogs of this nature -- ones that explore topics like philosophical Taoism -- are so important. Until each of us gets our own ducks in a row, we really don't have much room to bitch and moan. If we genuinely desire a more loving, peaceful and just society, we must begin in the one place in which we exercise a modicum of control -- our OWN lives.

This post is part of a series. For an introduction, go here.

The Wanderings - The Bandit Leader, Part 3

If you haven't read Part 1 and Part 2 of this story, you should go back to read them first.

That night they rested on the outskirts of the city so as to enter at the day’s first light. And doing so, they asked for and soon discovered a buyer of books and other treasure. No easy haggler and determined to receive the best price possible for the bandit band, Chen Jen haggled long and hard until in the end he left the man grumbling loudly of ruin and poverty, though still he realized their mutual gain.

And so, as had been promised, the three left the city at the sun’s waning and were soon accosted by the bandit band that had taken the precaution of staying well hid. “So I win my bet!” exclaimed the leader. “Let us then see what our books have fetched.” And when he saw the handsome sum, he took it in amazement, declaring, “Little did I realize the value of books! Nor did I realize that there are men so honest as you who would stay true to your word even with the scum of the land! Almost you would convince me of the error of my path!”

“Why not then truly turn from your way and follow Tao where alone there is peace?!” exclaimed Tzu-yu.

“There is a road which knows no return,” replied the bandit chief. “For the die is well cast and the penalties sure. If ever the authorities capture us we will be hung, gutted and dried whether we turn to the Tao or no. And beyond that end there surely awaits a more wretched punishment at the hands of eternity.”

“That you would surely suffer the wrath of those that rule I will not dispute,” answered Chen Jen. “But which of us shall not suffer some wretched end, whether as penalty or no. Yet of that which lies beyond the grave, fret not of judgment at the hands of Tao. For in death all things are equal and all returns equally to the Source.”

“Such a belief would be a boon indeed,” replied the bandit. “But how can you know that such is the case?”

“I believe no such thing and know even less,” replied Chen Jen. “Yet in the Flow of Nature the lesson speaks clear. It is true that the tiger that ventures beyond its pale, terrorizing villages though the forests abound in deer, is hunted and slain and of its head and skin a trophy is made. Yet its spirit returns to the Source without further ado. For, in the end, it did nothing but what tigers do. And so you too, Sir, though man that you are, are but a child of Nature to which folly matters not at all. The One is always open, inviting harmony, and in the end, no division truly exists in reality.”

“Your words touch my heart as never was done, but now I must take my band out of harm’s way,” replied the bandit. “But I promise you this: that I shall think long on the Tao and see if maybe it might show me a more harmonious way.” And pressing half of the price of the books, itself a handsome sum, into Chen Jen’s hands, he and his band spirited into the wood.

“Here we have a man who does great harm to others,” said Chen Jen, “because he believes in the teaching of Good and Evil, not because he believes it not.”

This post is part of a series. To view the index, go here.

The Wanderings - The Bandit Leader, Part 2

If you haven't read Part 1 of this story, you should go back to read it first.

“You saved us, Master!” exulted King Ching Chi. “What shall we do? Keep the books? But then they would kill us if they found us again! Sell them, and keep back some of the price? But what if they search us and find the money? Tell the authorities and have them meet the bandits instead? Then we would see their dried corpses hanging from the gates! And that certainly is where they belong!”

“Great was your glimpse of the Tao, King Ching Chi, but how slow is the self to relinquish control, for the self is a habit not easily broken!” answered Tzu-yu. “Our brother will do even as he spoke. And as for hanging from the gates, no man deserves such cruelty however cruel he be. And if we wish this fate on another, then we must be prepared to receive the same, for surely there exists some tyrant ready to apply it to vagrants and non-conformists such as we.”

Hearing this, King Ching Chi broke into tears. For long had he failed to master himself and ever seemed to be playing the fool in the presence of these two wise sages.

Stopping at once, Chen Jen addressed him as follows: “My dear comrade, do you see this dung here beside the road? This is my dung and your dung and the dung of Tzu-yu. And this here, does it not stink like human excrement? This is the Tao’s dung. This is the Tao! All that is in the world whether ‘fair’ or ‘foul’ is the world and belongs equally to the world just as we, too, belong to and are the world. It is the essence of harmony to embrace equally all that is.

Do you think that I have fewer dragons than you; that my self is not equally full of dung? It is not so. It is only that I have been longer on this journey than you and have understood more fully what is my true nature. But know that your true nature is no different than mine. And know, too, that this nature is always yours whether realized or no. The way of escape is to attempt no escape. The path of freedom is letting all that is just be.

‘Fear cannot conquer fear
nor self itself subdue.
Leave off all this striving
and let your dragons be.’

In acceptance of all that you find yourself to be—whether dung or wisdom, King Ching Chi—is the transcendence of self that you so wisely wish to realize. And you will know that this acceptance is complete when it matters not that you sometimes play the fool! There is nothing to become and nothing to escape. In embracing all that Is, we embrace, too, the dung that lives within. As it is written: ‘That which is One is One; that which is not One is also One.’”

“Ah,” continued Chen Jen, “look in that tree hither, what do you see?”

“I see a hornets’ nest and many hornets flying in and out,” answered King Ching Chi.

“This is the self. Observe it from afar, but let it be. What good could there be in taking it in hand and trying to pacify the inhabitants thereof? Would they not simply turn and sting you mercilessly?

Or have you not heard of the man who found a tiger cub and, thinking to tame it and make it a pet, brought it home to his family? And indeed, for some time it seemed he was successful, for he brought it into his very home and it played with his children most innocently. Yet in the end the tiger awoke to its own true nature and that man’s family was no more. Likewise the ego-self cannot be tamed or made to be other than it is, though it may appear to be so.

Surely you have heard of the forest cuckoo that lays its egg in the nest of another bird and then flies away without further worry. And when the other bird returns to its nest it proudly takes this beautiful and outsized egg for its own. Yet the egg, when it hatches, quickly knocks its siblings out of the nest and then proceeds to work the foster parents to exhaustion with the greatness of its appetite and its demands. This, too, is an image of the self that proudly thinks that it has been improved and runs its host ragged in an attempt to keep it so.

Worry not about this ego-self, King Ching Chi,” Chen Jen concluded, “for it will always be at heart a cunning and scheming thing that is best left to wither in neglect and obscurity.”

“You are as a father to me,” exclaimed King Ching Chi, “and your words ever lift my heart! And Tzu-yu is as an older brother whom I love and cherish as a guide.”

With this, the three continued on their way leaving every sense of pain or conflict well behind.

This post is part of a series. To view the index, go here.

The Wanderings - The Bandit Leader, Part 1

Only a day upon the road, they were again accosted by the four bandits that had robbed and beaten Tzu-yu. Being men both brutal and well armed, the sages could do little to resist them.

“So, we find again our pauper and now with his companions,” said their leader. “You had better have more to offer than before if you wish to avoid an even worse beating than you had before! Come, give us your purses and save yourselves!”

At this, King Ching Chi, who held their common purse, stepped forward saying, “I have all of what little money we possess, Sir, but will gladly offer it up to you.” And so, taking out a few coppers, offered them to the brigand in his open hand.

But the bandit, seeing the few coppers, slapped the hand away, sending the coins into the nearby paddy. “This is not enough to redeem a single hair on your heads, let alone your lives. So now we will beat you, and perhaps if it pleases us you shall live.”

But Chen Jen stepped forward and said, “Sir, what possible profit can you obtain thereby? But is it not that you have in your possession several books of great value, unless, perchance, you have already sold them?”

“Your books are good for nothing but starting the evening fire. For even if they can receive a good price, the price of our capture should we enter the city to sell them is much higher still!”

“Then let us sell them for you and meet you on this same road where it exits the city, and there we will give you what we obtain,” answered Chen Jen.

“I shall beat you the worst of all for taking me for such a fool!”

“But Sir,” retorted Chen Jen, “observe us—we are but wandering sages and could not long endure confinement within this city but would needs be soon depart for the wilds where, should you again find us, our lives would surely be forfeit. And consider, too, that now you shall receive only the pleasure of giving a beating, but should we prove true, you shall receive a considerable sum. And lest you think that we consider these books so valuable that we would betray our trust to recover them, know that to do so would be to betray the very things they teach. And as for me, Sir, there is but one book that has any great worth, and that I could never lose.”

“And what, pray tell, is that book?” asked the bandit.

“It is the world and all that is found therein,” replied Chen Jen. “And you, Sir, are a page thereof, and I thank you for the lessons that you even now teach. For should you beat or kill me now, you will be providing a lesson in acceptance and detachment. But if you should entrust us now with this commission, then there shall ensue lessons for both you and me beyond my imagining.”

At this the brutish face of the brigand contorted in thought. Then turning to a fellow bandit, he ordered him to hand the books to Chen Jen. “I will not trust you, Sage, but I will take your gamble. But know surely that you, too, gamble with your very life.”

“Look for us on this road where it leaves the city on the other side on tomorrow’s eve,” said Chen Jen. And with that, they proceeded down the road toward the city whose smoke even then could be discerned in the distance.

This post is part of a series. To view the index, go here.

Book Review - Soldiers Falling Into Camp

For some odd reason, my brother, dad and yours truly have always been fascinated by the Battle of the Greasy Grass (Battle at the Little Big Horn). All three of us -- though not together -- have traveled to Montana to explore the historical park and battlefield. In fact, my dad makes an almost annual pilgrimage there with a friend of his! When he returns each year, I always ask him, "Is Custer still dead?"

Last summer my dad loaned me three books on the topic. I tend to read in spurts and I've been concentrating most of my attention lately on the Wen Tzu and now the Chuang Tzu. This past week, however, I finally decided to dive into one of the three books: Soldiers Falling Into Camp by Robert Kammen, Frederick Lefthand and Joseph Marshall III.

Unlike many of the historical works of this last stand for the plains Indians, this volume tells the story from both the white and red perspectives. It begins its narrative with the Battle at the Rosebud when General George Crook first engaged the large camp of Lakota and Cheyenne warriors and then proceeds to George Custer's ignoble debacle.

The title of the book alludes to a vision beheld by Sitting Bull, the Hunkpapa Sioux spiritual leader. He dreamed of "bluecoats" falling into the Indian camp along the Little Bighorn River. And the battle with Custer's 7th Cavalry played out like the dream!

While the book reads very easily, I was a bit bothered by some of the purported conversations between soldiers who died during the fight. In one instance, George Armstrong Custer supposedly discusses strategy with his younger brother, Tom (a captain within the regiment). Since both died later that day and no one else was privy to the conversation, I don't see how it could be reconstructed over 100 years later! Even worse, there are times when the authors try to tell us what George Custer was thinking in his little noggin.

Though these elements of the book were a bit distracting, overall I enjoyed the back and forth perspectives culled from the oral histories of the Indian participants and the few white soldiers who made it through the ordeal alive. If you're interested in the history of "Custer's Last Stand," this book definitely is an interesting and eye-opening read.

Here's the product description from the publisher.

This New and Enhanced Second Edition of Soldiers Falling Into Camp , the highly controversial book that shocked historians and rocked TV audiences from coast to coast. Out of print for years, this new and dramatically enhanced second edition features over fifty five pertinent photos from that era as well as prints of original art drawn by Chief Red Horse. The historical pictures and other drawings in the work are courtesy of The U.S. Army, the Denver Library, the Library of Congress, the Smithsonian Institute, and by Native American artists. Nine Maps of the battle area and terrain expand the readers understanding of battle strategies and their short comings. The work is fully indexed and referenced. The authors have been invited guests and interviewed by major TV and radio networks including such shows as the "Tonight Show", "Good Morning America" and "Larry King Live". In addition the work was featured in "USA Today" and the "Wall Street Journal."

Daodejing, Verse 9

Daodejing - Other Voices

non-striving
Our socially-mobile American culture places a high value on ambition and striving. To me, some kinds of ambitions seem worthwhile, such as ambitions to pursue a good education, to follow internal interests or goals, or to build a career that is enjoyable and provides a certain level of material comfort. Hard work to accomplish a personal goal, to perform well in school or at your job, or to contribute something positive to society is admirable.

However, it seems to me that our culture often goes too far in fanning the flames of ambition. In some of us, excessive striving and ambition can lead to preoccupation and chronic worries about getting ahead, or feelings of complete inadequacy and worthlessness if we don’t get ahead in the way, or at the rate, that we had hoped. In other people, there is a restless, unrelenting pushing to get ahead, in a grasping, sharp elbowed way—an attitude of “step on anyone’s toes,” “claw your way to the top.”

An insatiable desire for enormous amounts of money, power over others, status, and prestige is usually quite destructive. John Bogle, the founder of the Vanguard Group, wrote a book entitled “Enough” on this type of excessive greed in the world of finance. In those deficient in integrity or with outright sociopathic tendencies, extreme ambition can lead them to do whatever it takes–lying, cheating, stealing–to “get ahead”…the ultimate example might be Bernard Madoff.

For full disclosure, and so I don’t sound holier-than-thou, I should admit that, from a fairly early age, I have been a striving, ambitious sort of person. I’m not at all the sociopathic variety, but more of the highly conscientious type, who tends to worry about doing well enough. Although my striving was, and still is, driven quite a bit by internal interests, it so happens that the type of career I’ve ended up in is a pressure cooker, filled with other highly ambitious, striving types, who are rushing around all day, with too many commitments and deadlines, with barely a minute to spare.

I have a tendency to get too caught up in the rat race. I often wonder what it is about me that I chose a life like this. I haven’t fully figured that out yet, but I know that I am also very attracted to the Taoist attitude of relinquishing striving, and letting go of these sorts of excessive, ambitious preoccupations that increase stress, disrupt inner quiet, distract you from the internal interests that motivated you in the first place, and that ultimately can be destructive…This conflict in me is reflected, I now realize, in the (unintentional) irony of the title of my blog, “The Aspiring Taoist”…really what I’m aspiring to is to not aspire…striving to not strive…

“Fill your bowl to the brim
and it will spill.
Keep sharpening your knife
and it will blunt.
Chase after money and security
and your heart will never unclench.
Care about people’s approval
and you will be their prisoner.

Do your work, then step back.
The only path to serenity.”
– Chapter 9, Tao Te Ching, Stephen Mitchell translation

Striving and ambition can feel invigorating at first, but when it becomes excessive, or, ironically, when one achieves what one was striving for, one can feel cut off from real life, deadened in some way, because the striving has been so all consuming, and because, once the goal has been achieved, one can end up in a fairly isolated palace or ivory tower. What particularly fascinates me is the idea of saying “no” to offers that could lead to fulfillment of ambitious desires, saying no because one values one’s real life, as it is.
~from the Aspiring Taoist, original post date: 2/25/10 ~

This post is part of a series. For an introduction, go here.

Speaking in Tongues

For the past two weeks or so, my wife and I have been working with a young Korean woman by helping her with her English. It's been an interesting experience thus far.

Yesterday we tried a little experiment. In my best Shakespearean voice, I read her a few nursery rhymes. She took notes in Korean, then either told us or wrote about the poem in English. While she performed much better than expected, her phrasing was a bit comical, at times. Not surprisingly, she had a bit of trouble matching up singular and plural verbs with the subject of sentences.

Though our main task is helping her with English, we've made this a two-way learning experience by having her teach us a wee bit of the Korean language. While she has exhibited a great deal of difficulty with pronouncing the r and l sounds, we have just as much difficulty trying to pronounce Korean words correctly.

I have always been intrigued by languages. It truly is interesting how different cultures view the world and this can be readily seen in the different phraseology employed to describe it. Not only do we term the world in different ways, but we speak utilizing different areas of the lips, mouth, tongue and throat.

I have no great philosophical point to make here. All I am reporting to you is that this experience both is a bit exciting and a great learning experience for the three of us.

The Wanderings - A Head Like a Pumpkin

And so the three sages slowly descended the mountain, taking care to assist Tzu-yu, until they were again beside the altar to the grain spirits and beneath the plum tree of the old woman.

As the sages were taking a dinner of over-ripe plums in the gathering dusk, two sturdy young men carrying stout staves appeared, the oldest shouting: “Thieves! By whose leave do you eat our plums and sprawl about in our fields!? And what has befallen you that one of you has a head like a pumpkin!? You are an inauspicious trio for sure. Get on with you.”

At this Chen Jen replied, “As to our unfortunate comrade with the head of a pumpkin, he was assaulted by bandits and robbed of all we possessed. And as for . . .”

“Enough!” said Number One Son, “Not only do you steal and trespass, but you would bring bandits upon us as well! There is the road, take it!”

“As you command, Sir, we will do,” said Chen Jen while rising to his feet. “But I would have you know that had not the dear and generous woman, whom I take to be your mother, earlier given us permission to feast upon your plums and stay beneath this tree, you would not now see us so employed.”

“What,” said Number Two Son, “our dear mother has given you leave to be here? I shall go this very minute and confirm what you say.”

Thereupon, after only a few minutes, Number Two Son came running across the fields saying, “Not only does my mother confirm what you say, but she begs you to come and spend the night in our home. Please then, Sirs, forgive us our rashness and grant our mother her desire.”

“It would indeed be a blessing if we could again spend time with your wise and noble mother,” replied Chen Jen.

And thus, the three sages soon found themselves around a warm stove in a rustic home, simple, but generous of space, and he of the pumpkin head, Tzu-yu, tenderly ministered to by the kindly old woman.

But still Number One Son murmured saying, “Are you not still parasites, reaping where you have not sown, living off the generosity of others?”

“But why do you begrudge your dear mother her pleasure?” replied Chen Jen. “For does she not find pleasure in showing compassion to three sages in need? And is this pleasure not of the spirit and of the most enduring kind? As for us, we gladly receive what destiny provides us, whether hardship or comfort. And we would most certainly now be upon the road with equanimity should not your mother have decided otherwise.

Moreover, were I a cobbler here to mend your shoes it would only be meet that I be repaid either in coin or sustenance. Or were my comrade here, King Ching Chi, a doctor here to bind your wounds, surely some compensation would be in order. Or were my companion with the pumpkin head, Tzu-yu, a wandering minstrel bringing music to your home, would you not gladly allow him the warmth of your stove and a meal from your pot? Then why not also the wandering sage who brings a service far surpassing any of these worldly things?

By what pains does a cobbler, doctor or musician obtain his skills? However great, they cannot compare to the price paid by a wandering sage in suffering of cold and wet, hunger and thirst, and yes, even the loss of his own self.”

“You speak truthfully,” replied Number Two Son, “and I would pay you well beyond my means to see the smile that now graces my dear mother’s blessed face!”

“And I,” said the old woman, “would gladly give you all that I possess to hear you so instructing my two remaining sons! For they are strong and sturdy of body, as surely you have seen, and will soon inherit these fields and have families of their own. Yet all that they possess and all that they accomplish will never give them the peace and harmony that alone can be said to be of any worth. Please, Masters, eat and sleep well, for I would have you strong and healthy before you wander once again with neither hearth nor home.”

And so the three sages spent not only that night, but three, in warmth and comfort. And before they were once again upon the road, even Number One Son was loath to see them go, for he and King Ching Chi had become fast friends and while working shoulder to shoulder in the paddies had taught each other much in humility and flexibility.

This post is part of a series. To view the index, go here.

Real Life Tao - Why Me?

As I've chronicled here, the last few months have been difficult for me due to my failing left hip and my ailing right shoulder. My hip is entering the final phases of its life within my body and, sometime in the not so distant future, it will need to be replaced. My shoulder is missing a key ligament which has led to instability and impingement (a fancy way of stating that movement causes a lot of pain).

I've been so preoccupied with these two hot spots -- as well as getting used to life with dentures -- that I had sort of forgotten that I have fibromyalgia. This past week my body has reminded me of this fact as I'm in the middle of a really nasty flare. Due to all the pain issues, I have been writing less substantive content and allowing Scott's prose to occupy center stage.

While I've been feeling downright miserable for the past two weeks, I haven't fallen prone to the oh so typical human penchant for staring at the heavens and screaming, "Why me? What did I do to deserve this fate?" In fact, I can't remember a time when I have asked this question.

Life isn't easy and each being must deal with travails. It's all part of this realm of existence.

The trees in this ecosystem of southwest Washington must deal with torrential rains and mighty windstorms. They must withstand being battered and blown hither and yon. Do the trees look to the heavens to cry out, "Why me?"

The new native plants my wife and I have planted in our front yard must deal with the constant specter of weeds growing in their midst -- weeds that try to overtake and choke them out before they can become established. These plants must also deal with our foraging wildlife that nips their leaves and gobbles down their fruit. Does the salmonberry bush or the dogwood sapling cry out to the sun, "Why me?"

Everywhere we look -- in any situation or locale -- life is a struggle. Each being must grapple with external and internal forces. Though we humans like to think we stand above the fray, we are smack dab in the middle of it. We can't escape the struggle any more than a field mouse or a mighty cedar can.

The ONLY thing we can control in this regard is our own attitude. While I would certainly like it if I didn't have to deal with so much chronic pain, I accept it for what it is. I understand that -- for whatever reason -- my body was not put together very well and pain has and will continue to be my constant companion. Instead of laying around feeling sorry for myself, I accept the pain for what it is and utilize it to gain insight and wisdom.

One of these insights is that asking the question, "Why me?" is a waste of energy.

This post is part of a series. For an introduction, go here.

Daodejing, Verse 8

Daodejing - Other Voices

The Tao Te Ching Commentary Verse Eight: Living as Water
Verse Eight of the Dao De Jing returns us to the world of human beings. While all of the verses of the Dao are teachings, some are more direct than others. Verse Eight is one such direct teaching.

We have already seen how the Dao De Jing uses the image of the Sage as a kind of model. We can learn how to become the Dao itself when our own behavior and mind are modeled after that of the Sage. In Verse Eight, the model is that of water.

The first stanza describes why water mirrors the actions of the Dao itself. Addiss and Lombardo translate it: Best to be like water, Which benefits the ten thousand things And does not contend. It pools where humans disdain to dwell, Close to the Tao.

The first line urges the reader to be like water, to be a source of nourishment for all of life, that gives of itself freely, without any preference.

But it is the second sentence that presents a slightly more challenging teaching. Water is guided by gravity and thus it ultimately rests at the lowest places. These are places that "humans disdain to dwell." Water does not set itself up above people and the Sage does not set herself above people. But on a slightly 'deeper' level the Dao tells us that people are not comfortable living as the Dao. If we are to absorb these teachings in a way that is truly transformative, we must be willing to part from convention, to take the road less well traveled, to strike out to a place where the mass of people have already expressed their negative judgment. This is part of the challenge of living with the Dao.

The last line, "close to the tao" also presents the reader with an interpretive problem. The author is not saying "as" the Tao, but "close" to the Tao. Water, in and of itself, is not the Dao itself, but it is close. The Dao is the totality of creative energy in the universe, of which water is a part. Thus water is "close" to the Dao.

The second stanza presents the direct teaching of Verse Eight. It says,
Live in a good place. Keep your mind deep. Treat others well. Stand by your word. Keep good order. Do the right thing. Work when it's time.

What does it mean to "live in a good place?" Most translations point to the obvious location of the earth itself, but this is clearly not what the text is saying. This line is making reference to something a Chinese reader is more likely to understand, since it probably is a reference to the ancient philosophy of feng shui. The author assumes that the reader already knows what a "good place" is, but the reference is vague without this knowledge. Feng shui specifically refers to living by or near water. A quote I found at the wikipedia reference defines it as that which endures, for to be buffeted by winds, shatters Qi, the elemental power of the universe. This word is also associated with the Sanskrit word prana. This is the living breath of creation. This too is very "close to the Tao."

The second line, "keep your mind deep" refers to the nexus between thought and feeling. Depth of mind is likened to the stillness of 'low' water itself. It reflects perfectly what is around it. It is clarity itself. Such a mind is not quick to make judgment. It is both accurate and deep. My own understanding of depth of mind is that which sees clearly. This is a quality that is often associated with age and experience. As we age, our minds grow slower, but our depth can be great. We have seen much in our lives and have the capacity to see what underlies the apparent. This is the quality of deep seeing expressed in this line.

The next three lines are easy to understand. Like water we nourish all, we are honest and straightforward in word and action. Doing the right thing is also translated as being "one-pointed". This means to give ourselves 100% to the task at hand. To always do our best.

The last line of the teaching, "Work when it's time." is the first reference in the Dao of time, an element of life that is repeated later. The well-known expression, "timing is everything" is key to understand the Dao. There is a ripeness to the moment when it is best to act and to act decisively. To know when to act, we need to have depth of mind. We see that each of these qualities are contained within the whole. They are not isolated phrases. Rather, they form a unity and right timing is one of them. We also recall that the Dao De Jing is also a manual for leadership and this teaching is directed to the would-be leader, who must make decisions. A decision made indifferent to the ideal timing is not a good decision. Great leadership is often a matter of knowing when to act.

The last two lines take us back to the Dao De Jing's frequent reminder of the primacy of tranquility. A good leader affirms the primacy of accord, of not going against the flow, of seeing the larger movement of energy and action and knowing that wisdom is that which blends the whole into the one.

Addiss and Lombardo translate these lines as: Only do not contend And you will not go wrong.
~ from The Liberation Blog, author Eric Gross, original post date: 1/12/10 ~

This post is part of a series. For an introduction, go here.

The Wanderings - Assailed by Bandits

When Chen Jen and King Ching Chi arrived back at the cave they found Tzu-yu badly beaten and their few possessions scattered and slashed. “What has befallen you, my friend?!” exclaimed Chen Jen.

“I was assailed by bandits,” replied Tzu-yu. “And when they saw we had so few possessions of worth, they beat me, thinking we had money secreted away. What they
did not take they destroyed in their spite. It is hoped that one of them can read for they have taken all our books.”

“It is a shame they were not well hidden!” exclaimed King Ching Chi.

“But they were,” replied Tzu-yu. “I hid them where they could never be lost.”

“But where could that have been, since they were indeed lost!?” retorted King Ching Chi.

“I hid them in the world and they are still there,” replied Tzu-yu. “And if the bandits do not read them, they will be sold and someone else can read them.

But alas, they saw that I did not live alone, and I think they intend to return, thinking that our money was all with you.”

“Then it is best that we depart,” said Chen Jen, “for there is no value in us too being beaten with none left to assist either ourselves or you.”

“And where shall we go?” asked King Ching Chi.

“We will go to the Forest of the Dark Sages,” said Tzu-yu.

“And where is that,” asked King Ching Chi, “for I have never heard of such a place?”

“I have no idea,” replied Tzu-yu. “Nor do I know if such a place exists.”

“But then we will surely get lost!” exclaimed King Ching Chi. “How is it that we can go where we know not where, when it may not even exist!?”

“As for getting lost, those without a definite destination, how can they be lost? And those without a goal will find the goal-less goal within,” answered Tzu-yu.

“And should it happen that we find ourselves lost,” added Chen Jen, “this would be a wonderful blessing. For those who do not know themselves lost are most to be pitied. But those who understand what it is to be truly lost stand at the very threshold of the gateless gate and stand to realize what can never be lost. For this, indeed, is the Forest of the Dark Sages.”

This post is part of a series. To view the index, go here.

The Wanderings - The Old Woman

Having obtained provisions in a nearby village, Chen Jen and King Ching Chi were returning to the mountain cave when they stopped beside the road to rest and take their mid-day meal. Finding an inviting spot beside an altar to the grain spirits, they stretched out beneath a plum tree laden with fruit. There then appeared before them an old, toothless woman whose land and altar this was. “Welcome, Masters,” she said. “Pray take of these plums for your meal and for the journey ahead.”

“You are a kind and thoughtful woman,” replied King Ching Chi. “And I see by this well tended altar that you are a good and pious one as well.”

At this the woman laughed uproariously and said, “I tend this altar in honor of my husband now long departed, it having been dear to his heart. As for me, I care nothing for spirits or the vain rituals of men meant to appease and entreat them. The Great Tao is in all things and moves not at the behest of one thing. Nor can the Tao be harnessed as if it were an ox. For it is said: ‘The Tao gives all things their being, but does not lord it over them.’ And I am told it has been written: ‘The Tao accomplishes all things, yet does nothing.’ How then could I honor and live in harmony with the Tao and yet believe in useless rituals whether for the Tao’s sake or that of its creations?”

“You speak from great ignorance!” exclaimed King Ching Chi. “And only your great age which no doubt has dulled your mind can excuse you! Is it not to honor the Tao that we entreat it to bless us? And without rituals would we not all descend to the level of base animals?”

Again the old woman laughed merrily with a great show of her gums and replied: “Would that we did become as the animals! In my fields live many rats that eat of the grains. But I begrudge them not, for they take only what they need and do not cast all in ruin out of greed or spite. And the Tao has placed here also a family of foxes to partake of the rats, taking what they need leaving the rest to live and multiply. Birds, too, feast on these plums and repay in kind by eating the pests. No animal has ever done me any harm, but men and their senseless wars, in greed and spite, have many times laid waste to these fields in my long life. Your rituals and laws, rights and wrongs, benevolence and righteousness have created all this!”

“I will bandy no more words with a foolish woman!” cried King Ching Chi. “It is not meet at all that a mere woman should speak so to a man, by nature her superior, least of all one such as I who have been taught at the feet of the great Master Kung-fu-tzu!”

“Ah,” replied the old woman, “I have heard of this one who teaches freedom through bondage and love through obedience! But does he not know that the Tao is also called the Mysterious Feminine and The Mother of the World? For the Tao is known in its yielding and like the great sea brings all to itself by being the lowest. Is it not said: ‘All the world carries the Yang on its back and embraces Yin to its breast?’ There can be no harmony, Sir, where Yang, force and the external, refuses the Yin, the yielding and the internal. Your Master but adds more to the burdens of men.

But you, Sir, are a young pup and know little of life—though you think you know much having had your nose in a book. I am an old woman, toothless and withered, but I have given birth to eight children and have endured pain and loss that no man I have known could withstand.”

At this King Ching Chi jumped up in anger and turned to Chen Jen saying, “Master, please let us leave the presence of this ignorant and foolish hag!”

But Chen Jen laughed heartily and said, “Would you flee from that which can teach you the most? For truly, your very anger is proof of this woman’s power to guide you, if not of her wisdom. Does the archer refuse to aim at a distant target because greater is the chance of a miss? Or does a tamer of horses only mount horses already tame? You are about to join two old sages in a mountain retreat. Will they bother to confront your self with a test such as this? The Tao is easy to follow when the road is smooth and level. Come, sit down again and let us together learn from this wise woman. For verily, all that she has said has found a home in my heart.”

At this, King Ching Chi begrudgingly sat down beside Chen Jen, but the old woman showed him mercy and excused herself to go fetch them some cooked rice.

“Belief is a tower with weak foundations,” said Chen Jen. “Truth makes a man rigid, and the rigid easily break. A man who possesses either can know neither peace nor harmony, for he must ever defend his position for fear of losing himself. Better to lose your self than to live a life of strife. Let go the teachings of your Master. Let go this desire to be a wise sage. For it is said: ‘The true sage is no sage; true wisdom seems foolish; the true self is no-self.’”

This post is part of a series. To view the index, go here.

Zhuangzi - Withdraw to Gain

from Chapter 7

Thien Kan, rambling on the south of (mount) Yin, came to the neighbourhood of the Liâo-water. Happening there to meet with the man whose name is not known, he put a question to him, saying, 'I beg to ask what should be done in order to (carry on) the government of the world.' The nameless man said, 'Go away; you are a rude borderer. Why do you put to me a question for which you are unprepared? I would simply play the part of the Maker of (all) things. When wearied, I would mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space. What method have you, moreover, for the government of the world that you (thus) agitate my mind?' (Thien Kan), however, again asked the question, and the nameless man said, 'Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration:-- do this and the world will be governed.'

~ Stephen R. McIntyre translation ~

As I read this passage, I think Zhuangzi isn't really talking about governing the WHOLE world, just each person's little corner of it. When we try to control every aspect of our lives, we always fail because there are too many variables in play.

For me, this is why both Laozi and Zhuangzi (Lao Tzu and Chuang Tzu) continually harp on this idea of "idle indifference". It's not that we should have no feelings nor emotions in regards to the life we encounter, that we shouldn't care what happens to ourselves and our fellow beings. I don't understand these pronouncements as suggesting that we should go through life with an altogether apathetic attitude.

I think what they mean by indifference is that we should not try to force things based on our desires. When we cater to said desires, we try to force the flow of life in unnatural directions and, too often, the result is unintended consequences.

We can best progress as individuals when we withdraw from trying to shape, form and control outcomes. It is only when we allow "things to take their natural course" -- unencumbered by our selfish goals and objectives -- that we can find the greatest success.

To read more musings about the Zhuangzi, you can visit the index page for this ongoing series.

Daodejing, Verse 7

Daodejing - Other Voices

Heaven is eternal – the earth endures.
Why do Heaven and earth last forever?
They do not live for themselves only.
This is the secret of their durability.
For this reason the sage puts himself last
and so ends up ahead.
He stays a witness to life,
so he endures.
Serve the need of others,
and all your own needs will be fulfilled.
Through selfless action, fulfillment is attained.

The 7th verse of the Tao Te Ching teaches us to live a Tao centered life, instead of an ego centered life. If we are able to do this in our minds and actions we will find inner peace and fulfilment. The ego is a demanding force, and if you live with ego you can never be satisfied. You will continue to strive for more, and never feel complete. Generously thinking and serving others will lead to matching your behaviors with the rhythm of the Tao. If you can achieve this the power of the Tao will flow freely; leading to a fulfilling life.

When you let your ego determine your behaviors and persue desires, the more they will elude you. You end up striving and never arriving. Let life come to you, not the other way around. If you achieve this than you find yourself in a continually state of receiving, because of the endless generosity of the eternal Tao.

Our culture defines us by our success, social status, and our possessions. We are taught the quest for power, and bigger better things are supposed to bring us happiness. In the 7th verse the Tao tells us to live for more than just ourselves.

Try to identify your ego centered mind, try to replace with a “how may I serve” way of thinking. Stop chasing after the mentality of more this or that. Refuse your demanding habits, by refusing to chase after them. By holding back ego’s demands, even for a few moments you will feel more and more fulfilled.

By giving without asking for anything in return you will be given everything you need. The things you desire will start coming to you, by putting your self last, you will end up ahead. When we live for others, we have a living connection to the Tao. This living connection does not come easy. You need to consistently meditate, and with each day live to serve others. In doing this you discover the rhythm of the Tao. As you reach out in thinking and doing you release loving energy.

I study the verses of the Tao Te Ching as often as I can. I do not like to move on to the next verse until I am able to live these teachings effortlessly. This verse is one I find myself having trouble living everyday.

The notion of always putting others before yourself is difficult for me because I desire the time to work on my writing career and my foundation. Since I work full-time and have a wife and three kids; time is a rare thing for me. I want to live through my ego center so I can accomplish my personal goals. It is when I allow this ego center to completely take me over, is when I find myself slipping. When I am tempted with greed and selfishness. I begin to think of less fortunate individuals. This allows me to feel more connected to life and be grateful for what I have...
~ from The Philosophy of Me, author Tim Lundmark, original post date: 5/20/10 ~

This post is part of a series. For an introduction, go here.

A Conservative Jesus?

There is an interesting article that was posted on Alternet last week entitled, "Why Are So Many Christians Conservative?" Here's a snippet.

Conservative Christians' primary argument regarding Jesus and politics is that all he cared about was spiritual matters and an individual's relationship with God. As a result, they say, all those references from Jesus about helping the poor relate only to private charity, not to society as a whole. Their belief is that Jesus, and the New Testament in general, is focused on one thing and one thing only: how do people get into heaven.

The Jesus of the New Testament was of course extremely concerned with spiritual matters: there is no doubt whatsoever about his role or interest in the issues of the day, that the spiritual well-being of his followers was a major interest of his. How much he was involved with or interested in the political situation of the day is a matter of much debate and interpretation. Some say it was a lot and others that it was pretty limited or, as conservatives would say, not at all.

However, much of a priority or focus it was, though, if you actually read the Gospels, it is clear that Jesus' main concern in terms of the people whose fates he cared about was for the poor, the oppressed, and the outcast. Comment after comment and story after story in the Gospels about Jesus relates to the treatment of the poor, generosity to those in need, mercy to the outcast, and scorn for the wealthy and powerful. And his philosophy is embedded with the central importance of taking care of others, loving others, treating others as you would want to be treated. There is no virtue of selfishness here, there is no "greed is good," there is no invisible hand of the market or looking out for Number One first. There is nothing about poor people being lazy, nothing about the undeserving poor being leeches on society, nothing about how I pulled myself up by my own bootstraps so everyone else should, too. There is nothing about how in nature, "the lions eat the weak," and therefore we shouldn't help the poor because it weakens them. There is nothing about charity or welfare corrupting a person's spirit...

New Voices Along the Path XV

It hasn't even been one month since the last installment, but I've been adding a lot of links to the Taoist Wanderers section on the right sidebar. The link count for this section alone now stands at 163. So, before I get too far behind, here are some more new voices along the path.

Daoism/Taoism Blog
What can I tell you? This is a very odd blog. It defies description. You'll have to check it out for yourself!

Daoist Qigong
Daoist qigong is a spiritual discipline that cultivates body and mind simultaneously. Originally called daoyin, which means 'guiding the flow of internal energy (qi), it has been practiced for over two thousand years in China. Laozi, the founder of Daoism, was said to have been the first to practice techniques of conserving, gathering, cultivating, nourishing, and transforming energies that are the source of a healthy body and a clear mind. The techniques of Daoist qigong were systematized during the Han dynasty (3rd century BCE to 3rd century CE) by the father of Chinese medicine Hua Tu. From then on daoyin, or qigong, has been incorporated into Daoist spiritual practices up to the present day.

Elizabeth's Taoism Blog
Elizabeth Reninger is a freelance writer and Taoist practitioner, currently living in Boulder, Colorado. She is a practitioner of the Taoist arts of qigong, acupuncture, tuina and poetry; and has been exploring the terrain of Inner Alchemy (Yoga/Qigong in various forms) for upwards of twenty-five years. She has had the privilege and good fortune of receiving instruction from a number of great Taoist, Buddhist and Hindu Teachers.

Mountains, flowers, & poetry - and those Beings who somehow (in large or small ways) embody the essence of mountains, flowers & poetry - have been a continuing source of guidance and inspiration. A deep bow of gratitude to you all! In defense of attempting the ultimately impossible task of talking about Daoism, I will cite the words of the Daoist poet, Lu Ji: "Out of non-being, being is born; out of silence, the writer produces a song."

I Ching on the Net
The I Ching or "Book of Changes" is an ancient Chinese divination manual and book of wisdom. Especially since the 1960's, its poetic text and extraordinary symbolism — to say nothing of its strange effectiveness in divination — have gained it a following in the West.

These pages provide links to I Ching resources on the Internet, and include a brief introduction to the I Ching and to my own translation, Rediscovering the I Ching, with my versions of hexagram 1 Strong Action, and hexagram 21 Biting Through.

Lucky Honu
This is a fun site. You type in your question and The Oracle provides an answer from the I Ching. What will you ask it?

1yogi2many
If you keep looking at life through a dirty window you'll never see or understand what's really going on because the first thing you'll see is the muck on the window of your life. The intelligent thing to do is to STOP right here and NOW to clean it . . . Of course the real problem is that most people are stuck so far up their own backsides all they can see is their own excrement; and that’s on a good day . . . . . . So, the only way you’ll ever see beyond the crap in your life will be to remove your head; POP . . . ah, that’s better, no more excrement! Now there's a chance that you can clean the windows of your eyes and start to see things more clearly . . . But what do I mean? Ah, read on . . .

Tao Te Chill
One does not attain chill immediately; it requires great practice and form. The first step in attaining chill is the path of least resistance. One must live in harmony with the world. A chill life abides by the natural forces in our world. One must seek the path that comes naturally. Follow this path and you will find harmony in life.

The Great Tao
This site provides a lot of articles that discuss Taoism from many angles. It provides good information for someone interested in learning more about this ancient philosophy.

The Philosophy of Me
I am a published author; my first book “My Descent into Madness.” is a collection of poems I wrote while in a deep depression and was meant to be my final words to my family. Through a series of events and with the love and support of my family I was able to emerge from the darkness.

I am currently working on a children’s book series, theology book, and two other poem books. I am the founder of The Bucket List Foundation. This non-profit was created to enrich the lives of our elderly, and to ensure no one dies alone. I enjoy blogging because it keeps my mind fresh and allows me to express my thoughts and feelings.

The Sacred & the Space In Between
My name is Siroj Sorajjakool. I was born and raised in Bangkok, Thailand and was privileged to pursue my undergraduate in Singapore, my graduate degree in religion from India, and my doctorate in California. I have one son, one wife, and I believe in one God. My current position is professor of religion, psychology, and counseling at Loma Linda University. My training is in the application Christianity and Eastern philosophy to the field of spirituality and mental health. My area of teaching consists mainly of spirituality in relation to health and mental health. In the past couple of years I have been involved in a number of qualitative research such as spirituality and cancer, spirituality and chronic pain, spirituality and chronic depression and I am starting another study on spirituality and schizophrenia. One burden that weighs heavily on me is the issue of poverty and children who are at-risk for sex trafficking and prostitution. I hope to be able to touch some lives while I am still breathing.

Regarding the concept “The Sacred and the Space in Between,” I’ve come to believe that the Sacred in life is that space in between. It is both/and. And it is neither. It stands between the good and the bad, the beautiful and the ugly, the heaven and the earth, the joy and the sorrow, life and death.

The Wanderings - King Ching Chi

Having descended the mountain to purchase provisions from the principal village of Lu, Chen Jen met a disciple of Kung-fu-tzu named King Ching Chi along the road.

Recognizing in each other the spirit of the sage they greeted each other respectfully and turned aside to share reflections of the Tao.

“How is it, Sir,” enquired King Ching Chi, “that you hide your wisdom in the mountain meadows when the people and their rulers are in such terrible need of your instruction?”

“But surely, Sir,” replied Chen Jen, “you must understand that the Tao cannot be told!

‘Knowledge is a disease.
Teaching is a curse.
The way to Tao is not-knowing.
The path to Tao appears untrodden to the waking heart.’

Your Master seeks to transform the world from without, but this can only further enslave the heart. The heart of man will find the Flow when left to find its way. He who would impose the good will cause the wrong to rule. Have you not heard the story, Sir, of how the Marquis of Wei sought to help his subjects to build great roads and so enslaved and tamed the mighty elephants that live in the forests there? But though the roads were quickly built, the elephants soon found again their true natures and turned and trampled all those that labored there about. Thus by imposing the will of man on that which would be free, the roads were built but few were left to use them!”

“But Sir,” exclaimed King Ching Chi, “would you leave the world to its fate? Would you let disorder and unrighteousness abound unchecked?!”

“I would indeed,” replied Chen Jen. “Just as I would leave the monkeys alone to live in their trees — to do what monkeys do. But you need not fear, for the teachings of your Master, like the behaviors they would change, are also what the people and their rulers do.

But let us not debate and quibble! For nothing that we say or do is of any great consequence. What matters when all is but a morning’s mist and all our vain imaginings are but a restless dream? Let us rather transcend all caring and wander free in the land of Harmony!”

At this, a sudden change swept across the face of King Ching Chi. A look of joy and wonder overtook his visage and he laughed a laugh he had never laughed before. “Master!” he exclaimed, “I have just now seen this land and have touched the very edge of Tao! Please, I pray you, let me be your disciple and learn at your feet!”

“I see that you have indeed glimpsed the freedom of the Tao,” answered Chen Jen. “But I will be no man’s master, nor do you require one besides the Tao.”

“I understand all that you say,” replied King Ching Chi, “but surely, Sir, you would not leave me, a newborn babe, here beside the road! Let me at least accompany you and in your fellowship learn to walk and gain sustenance in Tao.”

Realizing the depth of King Ching Chi’s sincerity and the wisdom of his entreaty, Chen Jen relented and agreed to let him accompany him.

This post is part of a series. To view the index, go here.

I Just Don't Get It

Like many of you, I have really been paying attention to the tragedy unfolding in the Gulf of Mexico. I check the news reports several times daily and I've written on this topic a few times before. I must tell you that the part about this whole sorry situation that I simply don't get is why our federal government has ceded so much power and territory to British Petroleum (BP).

When it comes to the release of information to the public, BP seems to be calling the shots. When it comes to collecting data about the ecological dangers and damage, arrangements must be made through BP. When it comes to coordinating the efforts of the groups and companies trying to mitigate or forestall the oil soon to come ashore, said arrangements must be coordinated with BP. Worst of all, when it comes to plugging the gushing well, it solely is up to BP. In every instance, BP -- the ones most responsible for this calamity -- are in the driver's seat.

Government officials insistently claim that they don't have the expertise to take the helm. This leads me to ask: Why the hell not?

We have a federal agency -- FEMA -- that supposedly has experience in all types of emergency situations. We have the Environmental Protection Agency that is supposed to possess the expertise to protect the environment. And we have federal agencies that oversee the various corporations that maintain thousands of oil wells in the Gulf of Mexico!

What more do they need?

Imagine if your local fire department took this sort of hands-off approach. A national big box store catches on fire. A call is made to the 911 dispatcher who relays the information to the Fire Chief. Unexpectedly, he doesn't dispatch any firetrucks nor personnel to put out the blaze. When asked about this decision, he states that it's the responsibility of the big box store to put out their own fire. His department is willing to assist on the periphery, but all the main decision-making falls on the president of the company.

Of course, the big box doesn't have a fire department! Company officials KNEW that there was a potential for a fire, but they were confident their meager sprinkler system would avert any kind of serious problem. Now that the building is burning out of control, they scramble to try to figure out how best to put the fire out.

The community is fortunate -- at least, in this specific instance -- that the big box is at the edge of town and not in the downtown core. While the huge blaze poses the potential to spread to nearby strip malls and residential areas, no one is too concerned about this at the outset. Unfortunately, as the fire continues to grow, this distant potential soon becomes a strong probability.

Most community members would become unglued (or worse) if the local fire department didn't rush out to put out the fire. Yes, maybe the fault lies solely with the big box, but our taxpayer dollars will pay the department personnel to put out the blaze and then the fire district can bill the company for the expense. That's the way things are done in this country...except when it comes to a giant corporation that is polluting the gulf in ways that few of us could ever imagine.

Does this whole scenario make a lick of sense to anyone?

Zhuangzi - Screeching at Nothing

from Chapter 17
Hueitse was Prime Minister in the Liang State, and Chuangtse was on his way to see him. Someone remarked, "Chuangtse has come. He wants to be minister in your place." Thereupon Hueitse was afraid, and searched all over the country for three days and three nights to find him.

Then Chuangtse went to see him, and said, "In the south there is a bird. It is a kind of phoenix. Do you know it? When it starts from the South Sea to fly to the North Sea, it would not alight except on the wu-t'ung tree. It eats nothing but the fruit of the bamboo, drinks nothing but the purest spring water. An owl which had got the rotten carcass of a rat, looked up as the phoenix flew by, and screeched. Are you not screeching at me over your kingdom of Liang?"
~ Yutang Lin Translation ~

In reading this passage, two things come to mind.

First, possessiveness always puts us on edge and a person on edge is not in balance. When we claim things -- tangible assets, ideas, thoughts, identities, other people, etc. -- we tend to worry about losing them or, even worse, the possessions being taken from us. If we think someone might take something that is ours, this tends to make us defensive. Many times we take this a step further by being offensive because, sometimes, offensiveness amounts to the best defense.

So, rather than meeting each moment with a sense of humility and wonderment, we construct all sorts of real and imagined barriers to keep the rest of the world at arms' length. Gotta keep a keen eye on your neighbor, lest he snatch the prize away from you!

Second -- this a step-child of point one -- we tend to create huge mountains out of tiny molehills. Because we're always on guard for someone to steal what we believe solely is ours, every slight deviation from our expectations becomes a major variable to be watchful of. We manufacture mighty imbroglios and tempests if someone says the wrong thing at the wrong time or looks at us askance.

The person with no possessions has everything. Nothing can be taken nor stolen from them.

To read more musings about the Zhuangzi, you can visit the index page for this ongoing series.