Sung- Peng (SP) Hsu October 22, 2009

Transcription

1 Sung- Peng (SP) Hsu October 22, 2009

2 ( ) Lao Tzu (Tao- Te Ching) Ø Lao Tzu, as a person, lived about 2500 years ago, during a period of big political changes, from agricultural to industrial and commercial societies. Ø Lao Tzu, as a text (Tao- Te Ching), represents the teachings of Lao Tzu or a school of thought. Ø As a text, it consists of two parts, 81 chapters, about 5000 Chinese characters.

3 Ø Next to the Christian Bible, Tao- Te Ching could be the most translated text in the world. Ø This classic is very difficult to interpret. Almost everyone who studies it can have his/her version of Tao- Te Ching. This could be one of the reasons why it has attracted so much attention.

4 Lao Tzu s Influences Ø Taoism as philosophy Ø Taoism as religion Ø Confucianism, especially Neo- Confucianism Ø Chinese Buddhism, especially Zen Ø Modern Western thought Hippy movement, back to nature, Green Revolution Ø The Tao of Physics by Fritjof Capra, 1975

5 Confucius is believed to have visited Lao Tzu

6 Lao Tzu is believed to have le= China to the west through a pass

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8 Freer Gallery Of Art

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10 Difficul(es in Tao- Te Ching Ø Punctuation, ancient text, conciseness, unique idea, paradox, against convention, different versions of the text Ø Special vocabulary: Tao ( ), Te ( ), Wu ( ), Yu ( ), Wei ( ), Wu- wei ( ), Hsuan ( ) etc. Ø Chapter 41 says, When the people of the highest type hear Tao, they practice it diligently. When the people of the average type hear Tao, they do not notice it. When the people of the lowest type hear Tao, they burst into laughter. If they do not burst into laughter, it is not Tao.

11 How did I study Tao- Te Ching? Ø Like many students in Taiwan, I did not like to study Chinese tradition in college. Ø When I taught world religions and Asian philosophies in the US universities, I started to study Tao- Te Ching in great curiosity. Ø I studied Tao- Te Ching mainly from the standpoint of philosophy and world religions.

12 Six Basic QuesHons in Religion and Philosophy Ø Question about ultimate reality Ø Question about the universe Ø Question about human life Ø Question about the causes of evil, suffering, and death Ø Question about solutions to evil, suffering, and death Ø Question about ideal world or true happiness

13 My ArHcles on Lao Tzu Ø "Lao Tzu's Conception of Ultimate Reality: A Comparative Study," International Philosophical Quarterly, June, 1976 Ø "Lao Tzu's Conception of Evil," Philosophy East and West, July, 1976 Ø "Two Kinds of Changes in Lao Tzu's Thought," Journal of Chinese Philosophy, December, 1977 Ø Unpublished English translation of Tao- Te Ching, January, 1993

14 2500 years after Lao Tzu, a semi- hippy was studying in the US

15 Lao Tzu s View of UlHmate Reality Ø Tao ( ) as the ultimately real Ø Tao as the ultimate source of all things Ø Tao as the ultimate source of salvation Ø Tao that can be talked about is not the eternal Tao. Ø John 1.1: In the beginning was the Word (Logos, Tao). Ø Mahayana Buddhism: Buddha- nature

16 Chapter 1

17 Chapter 1 (1) The Tao that can be talked about is not the eternal Tao. The name that can be named is not the eternal name. Non- being is the origin of Heaven and Earth. Being is the mother of all things. Therefore always concentrate on Non- being, in order to contemplate its mystery. Always concentrate on Being, in order to contemplate its manifestations.

18 Chapter 1 (2) These two originate from the same source, but differ in names after their production. The identity of the two is called the Mystical. Going more and more deeply into the Mystical is the gate to all mysteries.

19 Chapter 6 The spirit of the valley never dies. It is called the Mystical Female. The gate of the Mystical Female is the root of Heaven and Earth. It seems to exist forever. Its function never ceases.

20 Chapter 34 The great Tao inundates everywhere. It may flow left or right. All things depend on it for life, but it does not interfere. It accomplishes all things, but does not possess them. It nourishes all things, but does not lord over them.

21 Great Falls, Photo by Stephen Hung

22 Chapter 25 (1) There is something indeterminate yet complete, which precedes Heaven and Earth. Calm, formless, independent, and unchanging, it moves everywhere and does not fail. It can be called the Mother of the universe. Not knowing its name, I call it Tao, If forced, I will give it the name Great. Being great, it is dispersed everywhere. Being dispersed everywhere, it is far- reaching. Being far- reaching, it returns.

23 Chapter 25 (2) Therefore Tao is great. Heaven is great. Earth is great. Human is also great. There are four great things in the universe. Human is one of them. Human models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. Tao models itself after spontaneity (tzu- jan).

24 Lao Tzu s View of the Universe (1) Ø The universe is generated spontaneously from Tao, not created by its will (wei) Ø Tao ( ) and Te ( ): Tao and its power (force or energy or grace) Ø Tzu- jan ( ) : spontaneity Ø Wu ( ) and yu ( ): non- being and being; not- having and having Ø Tao=emptiness=zero=cosmic womb Ø Tao=mother of Heaven and Earth

25 Lao Tzu s View of the universe (2) Ø all things Ø Tao yin ( ) and yang ( ) Ø Hsuan ( ): mystical identity, before the differentiation between yin and yang Ø Taoist philosophy as yin vs. Confucian philosophy as yang Ø Modern cosmology space, particles, atoms, galaxies; positive and negative energies; binary system

26 Chapter 42 Tao produces the One. The One produces the Two. The Two produces the Three. The Three produces all things. All things carry the Yin and embrace the Yang. Through the union of the vital forces, they attain harmony.

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28 Chapter 51 (1) Tao gives birth to them. Te nourishes them. Matter provides them forms. The environment completes them. Therefore all things revere Tao and honor Te. They revere Tao and honor Te always out of spontaneity, not because they have been commanded to do so.

29 Chapter 51 (2) Therefore Tao gives birth to them. Te nourishes them. It rears and cultivates them. It provides them security and peace. It nurtures and protects them. It gives birth to them but does not possess them. It acts but does not boast. It rears them but does not control them. This is called the Mystical Te (Power).

30 A Great Blue Heron at Brookside Gardens

31 Two giant turtles making love at Brookside Gardens, 9/6/2008, during Hanna Storm

32 Chapter 5 Heaven and Earth are not human- hearted (, jen). They treat all things as straw dogs. The sage is not human- hearted. He treats all people as straw dogs. The space between Heaven and Earth, isn t it like a bellows? Empty, yet never exhausted; Ever creative, and never ceasing. The more words are used, the worse it will be. There is nothing better than keeping an empty heart.

33 Lao Tzu s View of human beings Ø Humans and Tao Ø Humans and all things Humans are part of nature. A form of evolution. Ø Same cosmic principles should be applied to humans. Otherwise, humans will be in trouble. Ø Against applying human values to nature Ø Humans and cosmic energies (ch i)

34 Chapter 55 He who possesses Te in great abundance may be compared to an infant. Poisonous insects will not bite him. Fierce beasts will not seize him. Birds of prey will not catch him. His bones are tender and muscles soft, yet his grip is firm. He does not yet know the union of male and female, yet his organ is aroused. This is his essence at its height. He may cry whole day, yet his voice is not hoarse. This is his harmony at its height.

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36 Lao Tzu s view about the Causes of Evil, Suffering, and Death (1) Ø Sufferings caused by wars Ø Sufferings caused by competitions Ø Sufferings caused by not being contented Ø Natural sufferings vs. man- made (unnatural) sufferings Ø Causal evils vs. consequent evils Ø Moral evils vs. non- moral evils Ø Wei ( ) Willful action

37 Lao Tzu s View about the Causes of Evil, Suffering, and Death (2) Ø Wu- wei : Non- willful action, spontaneity Ø Wei as evil and source of sufferings Ø Ruler s wei as source of great disasters Ø Anyone s wei as source of sufferings Ø Conventional virtues vs. Tao and Te Ø Lao Tzu s evil vs. Buddhist karma Ø Lao Tzu s evil vs. Christian sin

38 Chapter 29 You may want to take over the universe and manipulate it. I cannot see how you can succeed. The universe is a sacred vessel. You cannot manipulate and control it. He who manipulates it will fail. He who controls it will lose

39 Chapter 75 People starve because their rulers eat and tax too much. That s why they starve. People are hard to be governed because their rulers apply too many willful actions. That s why it is hard to govern. People take their death lightly because their rulers seek too much for their own lives. That s why people take their death lightly. He who does not strive for life too much is good at valuing life.

40 Chapter 18 When the great Tao is lost, there appear teachings about humanity and righteousness. When knowledge and wisdom are promoted, there arises hypocrisy. When discord appears in family relationships, people preach filial piety and parental love. When a country is in chaos, there are admonitions about loyal subjects.

41 Chapter 38 He who has Superior Te does not own Te, therefore he has Te. He who has Inferior Te does not lose Te, therefore he does not have Te. He who has Superior Te follows Non- action and acts without any ulterior motives. He who has Inferior Te follows Non- action, but acts with ulterior motives He who has Superior Propriety acts, but when people do not follow, he will stretch his arms to force them.

42 Lao Tzu s View about SoluHons to Evil, Suffering, and Death (1) Ø Follow Tao: Return to Tao Ø Follow Te: Return to Te Ø Follow spontaneity: Return to nature Ø Wu- wei ( ) Non- willful actions Ø Wu- wei : The essence of Tao, Te, and spontaneity (tzu- jan) Ø Wei wu- wei ( ) Action without willful action, the kind of action by Tao, Te, spontaneity, and true sage.

43 Lao Tzu s View about SoluHons to Evil, Suffering, and Death (2) Ø Act with non- action, then nothing cannot be accomplished ( ) Ø Union with Tao through contemplation Ø Lao Tzu s possible influences on Chinese medicine and ch i- kung (qigong), especially spontaneous ch i- kung Ø Lao Tzu s attacks on Confucianism and Legalism Ø Democratic spirit Ø Idealized naturalism (?)

44 Lao Tzu s Thought and some ChrisHan Teachings Ø Blessed are the poor in spirit, for theirs is the kingdom of heaven. (Matthew 5:3) Ø Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. (Matthew 18:3) Ø For whoever would save his life will lose it, and whoever loses his life for my sake will find it. (Matthew 16:25) Ø Jesus often rebuked hypocritical Pharisees. Ø St. Paul believed that the Law would not save, but condemn people. Ø St. Paul emphasized God s grace, in some way similar to Lao Tzu s view of the Mystical Te.

45 Chapter 30 He who follows Tao to assist a ruler does not use an army to force the world. A military action is bound to bring about a bad return. Wherever the army goes, briers and thorns will grow. After a big military expedition, years of famine will inevitably follow.

46 Chapter 19 Abandon sageliness and discard knowledge, then the people will benefit a hundredfold. Abandon humanity and discard righteousness, then the people will return to filial piety and parental love. Abandon skills and discard profits, then thieves and robbers will disappear. Sageliness, humanity, and skills are but cultural ornaments.

47 Chapter 52 The universe has a beginning, which can be regarded as the Mother of all things. From knowing the Mother, one can know her son. From knowing the son, one can return and embrace the Mother. In this way, one can avoid disasters till death.

48 Chapter 50 (1) All people are born into life and end in death. Three out of ten people live a long life. Three out of ten die young. Three out of ten could live a long life, but rush into death untimely. Why? Because they strive for life too hard.

49 Chapter 50 (2) I have heard: He who is great at nurturing life will not encounter wild buffaloes or tigers. They will not be harmed by weapons of war. Wild buffaloes cannot find a spot in him for their horns. Tigers cannot find a spot in him for their claws. Weapons cannot find a spot in him for their blades. Why? Because there is no death spot in him.

50 Shirley C. Strum with baboons, from Almost Human

51 Jane Goodall with chimpanzees, from Reason for Hope

52 Chapter 10 (1) Can you embrace the One with your mind and body without departing from it? Can you concentrate your vital forces and attain softness like a new- born baby? Can you purify the Mystical Mirror in you and keep it spotless? Can you love the people and govern the world with non- action? Can you open and close the gate of Heaven like the Female?

53 Chapter 10 (2) Can you maintain your original innocence when you know everything? Tao gives birth to all things and nurture them. It produces them, but does not take possession of them. It acts, but does not boast. It sustains them, but does not control them. This is called the Mystical Te (Power).

54 Chapter 66 (1) Rivers and oceans can become the kings of all streams because they are good at taking a low position. This is why they can be the kings of all streams. Therefore, desiring to be above the people, the sage must take a low position to speak to them. Desiring to be ahead of the people, he must stay behind them.

55 Chapter 66 (2) Therefore even though the sage is above them, the people do not feel his weight. Even though he is ahead of them, the people do not experience any harm. The world rejoices in supporting him without becoming disgusted. Since the sage does not compete with them, the world cannot compete with him.

56 Chapter 8 The highest good is like water. Water is good. It brings benefits to all things, and does not compete with them. It dwells in lowly places that people disdain. That s why it is so close to Tao.

57 St. Francis of Assisi

58 Albert Schweitzer ( ) has a special fondness for antelope fawns

59 Lao Tzu s View of the Ideal World (1) Ø The sage Modeling after Tao, Te, and spontaneity Ø The sage : Governing the world in peace and living a happy personal life Ø Small countries and few people Ø Peaceful world Ø Harmony between humans and the natural world Ø Unity with Tao

60 Lao Tzu s View of the Ideal World (2) Ø No evil? Ø No suffering? Ø Physical and/or spiritual immortality? Ø Becoming an immortal? Ø The realms expressed in Chinese landscape paintings Ø Mystical experience Ø The realm without words and without willful actions

61 Chapter 2 The sage manages affairs with non- action. He teaches without words. All things come into fruition, and he does not interfere with them. He produces, but does not possess. He acts, but does not boast. He accomplishes tasks, but does not dwell on them. Since he does not dwell on them, his accomplishments do not disappear.

62 Chapter 49 The sage does not have a fixed mind. He takes the people s mind as his mind. To the good, I treat them with goodness. To the bad, I also treat with goodness. This is Te s goodness. To the honest, I treat them with honesty. To the dishonest, I also treat with honesty. This is Te s honesty. In governing the world, the sage discharges his own mind and identifies with the world. The people look up to him attentively. The sage treats them all as his own children.

63 Chapter 37 Tao always follows Non- action, yet there is nothing that it does not accomplish. If kings and barons follow it, all things will transform spontaneously. If they are still in restless motion after transformation, I will calm them with Nameless Simplicity. This Nameless Simplicity is free of willful desires. When this freedom from desire is united with tranquility, the whole world will be at peace by itself.

64 Chapter 16 Attain ultimate emptiness. Maintain total tranquility. All things come into existence. I contemplate on its Return. Myriad things grow and flourish. Each returns to its root. Returning to its root is called Tranquility. Tranquility means Returning to True Nature. Returning to True Nature means the Eternal. Knowing the Eternal is called Enlightenment.

65 Chapter 80 Small country with few people. There may be tens and hundreds of utensils, but do not use them. Let the people regard death seriously, so that they do not migrate afar. Though there may be ships and carriages, do not ride in them. Though there may be armors and weapons, do not display them. Let the people return to knotted ropes in place of writing. Sweeten their food; beautify their clothing; secure their homes; and enliven their customs. Though neighboring communities are within watching distance, though they can hear the crowing of cocks and barking of dogs, the people do not visit one another throughout their lives.

66 Southern Sung dynasty,

67 Brookside Gardens

68 Taken at Brookside Gardens Butterfly Show

69 Chapter 1 (1) The Tao that can be talked about is not the eternal Tao. The name that can be named is not the eternal name. Non- being is the origin of Heaven and Earth. Being is the mother of all things. Therefore always concentrate on Non- being, in order to contemplate its mystery. Always concentrate on Being, in order to contemplate its manifestations.

70 Chapter 1 (2) These two originate from the same source, but differ in names after their production. The identity of the two is called the Mystical. Going more and more deeply into the Mystical is the gate to all mysteries.