Lao-Tzu and Chuang-Tzu

Source: www.foreignercn.com

 

The primary religious figures in Daoism (dào jiào 道教) are Lao-Tzu (lǎo zǐ 老子) and Chuang-Tzu (zhuāng zǐ 庄子), two scholars who dedicated their lives two balancing their inner spirits. Classical Daoist philosophy (dào jiā zhé xué 道家哲学), formulated by Lao-Tzu (the Old Master, 5th century B.C.), the anonymous editor of the Daodejing (Classic of the Way and its Power dào dé jīng 道德经), and Chuang-Tzu (3rd century B.C.), was a reinterpretation and development of an ancient nameless tradition of nature worship and divination.

Lao-Tzu and Chuang-Tzu, living at a time of social disorder and great religious skepticism, developed the notion of the Dao (Dao - way, or path dào 道) as the origin of all creation and the force, unknowable in its essence but observable in its manifestations, that lies behind the functioning's and changes of the natural world. They saw in Dao and nature the basis of a spiritual approach to living. This, they believed, was the answer to the burning issue of the day: what is the basis of a stable, unified, and enduring social order?

The order and harmony of nature, they said, was far more stable and enduring than either the power of the state or the civilized institutions constructed by human learning. Healthy human life could flourish only in accord with Dao which is a natural, simple, and free-and-easy approach to life. The early Daoists taught the art of living and surviving by conforming to the natural way of things; they called their approach to action wu wei (no-action wú wéi 无为), action modeled on nature.

Their sages were wise, but not in the way the Confucian teacher was wise, learned and a moral paragon. Chuang-Tzu's sages were often artisans, butchers or woodcarvers. The lowly artisans understood the secret of art and the art of living. To be skillful and creative, they had to have inner spiritual concentration and put aside concern with externals, such as monetary rewards, fame, and praise. Art, like life, followed the creative path of nature, not the values of human society.

Lao-Tzu and Chuang-Tzu had reinterpreted the ancient nature worship and esoteric arts, but they crept back into the tradition as ways of using knowledge of the Dao to enhance and prolong life.

 

Lao-Tzu

 

Lao-Tzu was a philosopher of ancient China and is a central figure in Daoism (also spelled "Daoism"). Lao-Tzu literally means "Old Master" and is generally considered an honorific. Lao-Tzu is revered as a god in religious forms of Daoism. According to Chinese tradition, Lao-Tzu lived in the 6th century BC. Historians variously contend that Lao-Tzu is a synthesis of multiple historical figures, that he is a mythical figure, or that he actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought (bǎi jiā zhēng míng 百家争鸣) and Warring States Period (zhàn guó shí qī 战国时期). A central figure in Chinese culture, both nobility and common people claim Lao-Tzu in their lineage. Throughout history, Lao-Tzu's work was embraced by various anti-authoritarian movements.

Daodejing

 

Lao-Tzu's magnum opus, the Daodejing, is one of the most significant treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Lao-Tzu often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm.

The Daodejing, often called simply the Lao-Tzu after its reputed author, describes the Dao (or Tao) as the mystical source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. The Dao Te Ching, or Daodejing, is widely considered to be the most influential Daoist text. It is a foundational scripture of central importance in Daoism. It has been used as a ritual text throughout the history of religious Daoism.

The opening verse, with literal translation, is:

The Dao that can be trodden is not the enduring and unchanging Dao.

The name that can be named is not the enduring and unchanging name.

(Conceived of as) having no name, it is the Originator of heaven and earth;

(Conceived of as) having a name, it is the Mother of all things.

Always without desire we must be found,

If its deep mystery we would sound;

But if desire always within us be,

Its outer fringe is all that we shall see.

Under these two aspects, it is really the same; but as development takes place,

It receives the different names.

Together we call them the Mystery.

Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

Dao literally means "path" or "way" and can figuratively mean "essential nature", "destiny", "principle", or "true path". The philosophical and religious "Dao" is infinite, without limitation. One view states that the paradoxical opening is intended to prepare the reader for teachings about the unteachable Dao. Dao is believed to be transcendent, indistinct and without form. Hence, it cannot be named or categorized. Even the word "Dao" can be considered a dangerous temptation to make Dao a limiting "name".

According to the Daodejing, humans have no special place within the Dao, being just one of its many ("ten thousand") manifestations. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Dao. The Daodejing intends to lead students to a "return" to their natural state, in harmony with Dao. Language and conventional wisdom are critically assessed. Daoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.

Here is a famous verse:

All in the world know the beauty of the beautiful,

and in doing this they have (the idea of) what ugliness is;

they all know the skill of the skilful,

and in doing this they have (the idea of) what the want of skill is.

So it is that existence and non-existence give birth the one to (the idea of) the other;

that difficulty and ease produce the one (the idea of) the other;

that length and shortness fashion out the one the figure of the other;

that (the ideas of) height and lowness arise from the contrast of the one with the other;

that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.

Therefore the sage manages affairs without doing anything,

and conveys his instructions without the use of speech.

All things spring up, and there is not one which declines to show itself;

they grow, and there is no claim made for their ownership;

they go through their processes, and there is no expectation (of a reward for the results).

The work is accomplished, and there is no resting in it (as an achievement).

The work is done, but how no one can see;lotus

It’s this that makes the power not cease to be.

 

Wu wei, literally "non-action" or "not acting", is a central concept of the Daodejing. The concept of wu wei is very complex and reflected in the words' multiple meanings, even in English translation; it can mean "not doing anything", "not forcing", "not acting" in the theatrical sense, "creating nothingness", "acting spontaneously", and "flowing with the moment."

It is a concept used to explain nature, or harmony with the Dao. It includes the concepts that value distinctions are ideological and seeing ambition of all sorts as originating from the same source. Lao-Tzu used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. On a political level, it means avoiding such circumstances as war, harsh laws and heavy taxes. Some Daoists see a connection between wu wei and esoteric practices, such as the "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Chuang-Tzu.

Chuang-Tzu

 

Chuang-Tzu was an influential Chinese philosopher who lived around the 4th century BC during the Warring States Period, corresponding to the Hundred Schools of Thought philosophical summit of Chinese thought.

Chuang-Tzu, widely considered the intellectual and spiritual successor of Lao-Tzu, had a notable impact on Chinese literature, culture and spirituality.

In general, Chuang-Tzu's philosophy is mildly skeptical, arguing that life is limited and the amount of things to know is unlimited. To use the limited to pursue the unlimited, he said, was foolish. Our language and cognition in general presuppose a Dao to which each of us is committed by our separate past—our paths. Consequently, we should be aware that our most carefully considered conclusions might seem misguided had we experienced a different past. "Our heart-minds are completed along with our bodies." Natural dispositions to behavior combine with acquired ones—including dispositions to use names of things, to approve/disapprove based on those names and to act in accordance to the embodied standards. Thinking about and choosing our next step down our Dao or path is conditioned by this unique set of natural acquisitions.

"The Happiness of Fish" (yú zhī lè 鱼之乐):

Chuang-Tzu and Huizi were strolling along the dam of the Hao Waterfall when Chuang-Tzu said, "See how the minnows come out and dart around where they please! That's what fish really enjoy!" Huizi said, "You're not a fish — how do you know what fish enjoy?" Chuang-Tzu said, "You're not me, so how do you know I don't know what fish enjoy?" Huizi said, "I'm not you, so I certainly don't know what you know. On the other hand, you're certainly not a fish — so that still proves you don't know what fish enjoy!" Chuang-Tzu said, "Let's go back to your original question, please. You asked me how I know what fish enjoy — so you already knew I knew it when you asked the question. I know it by standing here beside the Hao."