TAO TE CHING

Book: Lao Tzu Translation: Stan Rosenthal (Shi-tien Roshi) Review: Satyendra Nath Dwivedi
Introduction Philosophical Taoism, believed to have been developed in China between 6 Century BC and 2 Century BC, is generally thought to have been based on Tao Te Ching of Lao Tzu.
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Lao Tzu means the old scholar or the wise sage [we in India call them Rishi], and the Japanese call them Roshi (a title usually reserved for a Master of Zen teaching). It may also be possible that there may be many, old scholars, all known by that title Lao Tzu [Japanese Roshi or the Indian Rishi]. Carrying out ones work in a unostentious manner is an important aspect of Taoist teaching, as is the respect for ones teachers. [This tradition is the same as in ancient India millenniums before Christ.] Taoism considers three things: 1. There is the universal principle which enables all things to be, and to flourish naturally; 2. There is the name Tao, by which that universal principle is known; and 3. There are words that describe the manifestations of the Tao. [The title Tao Te Ching reminds the reviewer of the saying, That thou art from Chhandogya Upanishad. This means that the Brahman who manifests as this whole world is the same as the Atman (the human manifestation). However, it cannot be described by any of our physical senses. This is what the Upanishads say about Atman or the Brahman:

The eye cannot approach It, neither speech, nor mind. We do not therefore know It, nor do we know how to teach It. It is different from what is known, and It is beyond what is unknown. Thus we have heard from our predecessors who instructed us about It. [Kena Upanishad 1.3]] Tao is not man-made, and there is nothing in it to fear. So it is that we may experience Tao without fear. Knowing Tao is to be one with the universal principle which is Tao. As human beings we are born as manifestations of Tao. When we experience ourselves as part of Tao, as a shadow or reflection of the universal principle, we have found it, for it is said that experience of Tao is Tao.

[The Shvetashvatara Upanishad [2.15] says:

When the self-controlled spiritual aspirant realizes, in this very body, the truth of Brahman through the truth of the Atman, self-luminous, as light, then knowing the Divinity which is unborn, eternal and untouched by the modifications of nature, he is freed from all bonds.]

[The Upanishads affirm the reality of a Supreme Brahman, one without a second, without attributes, who is identical with the deepest self of man.

This Atman (Self of man) is the Brahman. [Mandukya Upanishad 2] The Upanishads support Divine activity and participation in nature and give us a God who exceeds the mere infinite and the mere finite. The theistic emphasis becomes prominent in the Shvetashvatara Upanishad:

He, who is one and without any colour (visible form), by the manifold wielding of His power, ordains many colours (forms) with a concealed purpose and into whom, in the beginning and the end, the universe dissolves, He is the God. May He endow us with an understanding which leads to good actions. [Shvetashvatara Upanishad 4.1]

Thou art the woman, thou art the man; thou art the youth, and also the maiden; thou as old man totter with a stick, being born. Thou art facing all directions. [Shvetashvatara Upanishad 4.3]

His form is not capable of being seen; with the eye no one sees Him. They who know Him thus with the heart, with the mind, as abiding in the heart, become immortal. [Shvetashvatara Upanishad 4.20] He is universal God who Himself is the universe which He includes within His own being. He is the light within us hridyantar-jyoti. He is the Supreme whose shadow is life and death.]

Those changes which occur naturally in life, the sage accepts as natural, accepting them as an opportunity for learning, whilst realizing that knowledge is not his possession. Because he knows that the credit for learning is due to the willingness of the student, he teaches without teaching, but by allowing his students to observe the virtue of observing natural qualities, rather than only comparing and judging their manifestations. He does this without seeking credit, and continues without contriving to be given credit. Because of this, his teaching lasts forever, and he is held in high esteem. The gifted person retains humility and thus prevents jealousy. The wise person is satisfied with a sufficiency, and is free of envy. He does not seek fame and titles, but keeps himself strong and supple. He minimizes his desires, and does not train himself in guile. He thus remains pure at heart. By acting in an uncontrived manner he maintains his inner harmony. The talented person who is also wise, retains humility, and so does not create rivalry. The sage is satisfied with a sufficiency; he is not jealous, and so is free of envy. He does not seek fame and titles, but maintains his energy and keeps himself supple. He minimizes his desires, and does not train himself in guile. He thus remains pure at heart. An administration which is concerned with the welfare of those whom it serves, does not encourage the seeking of status and titles; it does not create jealousy and rivalry among the people, but ensures that they are able to have a sufficiency, without causing them to become discontent, therefore the members of such an administration do not seek honors for themselves nor act with guile towards the people.

[The Katha Upanishad says:

Arise, awake, enlighten yourself by resorting to the great (teachers); like the sharp edge of a razor is that path, so say the sages, difficult to tread and hard to cross. [Katha Upanishad 1.3.14]]

To conduct oneself without guile is to conduct oneself in a natural manner, and to do this is to be in contact with nature. By maintaining awareness of the way of nature, the wise person becomes aware of the Tao, and so becomes aware that this is how its seemingly unfathomable mysteries may be experienced. Even when acting in a benevolent manner, the sage does not act from any conscious desire to be benevolent. Although many of the manifestations which we compare are judged by us to be opposites, one to the other, they are not in opposition, but are complementary for even extremes are nothing other than aspects or specific examples of the quality which encompasses them. Both big and small are manifestations or examples of size, young and old are examples of age, noise and quietness are aspects of sound, and brightness and darkness are extremes of light. While all judgments are comparative, a judgment is frequently, if not always, relative to the individual who makes that judgment, and also to the time at which it is made. The sage knows that qualitative judgments, such as old and young, big and small, easy and difficult, or leading and following, relate as much to the person who makes that judgment, as they relate to the thing or action described.

[The Upanishad says:

As pure water poured into pure water becomes the same, in the same way becomes the Atman (Self) of the muni (sage), O Gautama, who knows (the unity of the Atman). [Katha Upanishad 2.1.15]]

[Just compare this with how Shankaracharya in his Vivekachudamani describes a Rishi who is enlightened himself and seeks others to help them enlighten themselves:

There are some good people, calm and great-souled, who go about doing good to the world as does the spring; having themselves crossed this ocean of relative existence, they help others also to cross the same without any selfish motive whatsoever. [Vivekachudamani 37]] [Our ancient Indian tradition believed in intimate Guru-Shishya (teacher-student) relations and transfer of knowledge mostly by words and role modeling (observation) and not much by written words. This is how the Guru was able to transfer exact knowledge to his students without any distortion. This was the reason that much of the knowledge could even be transferred in silent meditation, without requiring further illustration. However, in China much of the knowledge was compiled in writings and this was the reason the Sage had to give practical illustrations applicable to the real world situations, as direct contact between teacher and student was not always possible. This is why we find much practical illustration in the Tao Te Ching while the original Upanishadic expression was a much more direct assertion. However, we find in the Chhandogya Upanishad a detailed explanation of this phrase with many practical examples (ref. Chapter VI) wherein the Sage explains to his son Shvetaketu by various practical illustrations ultimately leading to this revelation.]

Review: Satyendra Nath Dwivedi