2006-01-25
Why a Taoist by Rev.Don Beaudreault
Excerpts from:
WHY I AM A TAOIST
Rev. Don Beaudreault
November 25, 2001
(Link here: WhyIAmATaoist)
"We are so caught up in the words, the titles, the honors, the trophies, the accomplishments, the creeds, the dogmas, the doctrines, the principles, the purposes, the mission statements, the Golden Rule, the Ten Commandments, the Bill of Rights that we sometimes lose the INTENT of these things to make us better people, to be more respecting of ourself, others and all of nature. / These descriptions of who we are - these words which attempt to define 'us' - are not truly who we are."
SERMON:
Documents containing the essence of Taoist teachings can be dated to 5,000 B.C.E. So as we approach the subject, we must me aware of this vast and varied tradition out of which many spiritual practices sprang.
One of these traditions is what our friend Huston Smith calls "Esoteric Taoism," a version of which evolved into Zen Buddhism of Japan.
Let us begin, then, with an image from the Zen tradition, as articulated by that great scholar, D.T. Suzuki who, in answering the Zen koan (or question) "Does a dog have the Buddha nature?" answers in the affirmative with:
Let us observe the dog and see how it devours its food. When he is hungry and smells something to eat he goes right to it and finishes it in no time ...... When finished he goes away. No saying, "Thank you." He has asserted his natural rights, no more, no less, and he has nothing further to worry about - not only about his being but also about the entire world around him. He is perfect. The idea of sin is an altogether unnecessary blemish, whether intellectual, moral or spiritual, on his being what he is. He comes directly from God. He might declare: "I alone am the most honored one on earth." In truth, he does not require any such "ego-centered" statement. It is enough for him just to bark and run away from any sin-conscious human beings who try to do harm to this "innocent" creature still fresh from the Garden of Eden.
(ZEN AND PARAPSYCHOLOGY, D. T. Suzuki)
So then, the dog illustrates nature. He is neither good nor bad. He does what he, as part of nature, is supposed to do; he is what he is supposed to be. He is of the earth.
As are we.
Saying this, we then are affirming the basic thought of Lao Tsu, who according to legends was born in China in 604 B.C. Said he of the supreme virtue:
Giving birth and nourishing, having without possessing, acting with no expectations, leading and not trying to control. (TAO TE CHING, translated by Stephen Mitchell)
In effect, we can look at Taoism in this way: as an approach to living which is based upon our being creations of nature.
And being aware of this, our true nature, Lao Tsu urges us:
Be humble; you will remain yourself. Be flexible, bend, and you will be straight. Be ever receptive and you will be satisfied. Become tired and weary and you will be renewed. Have little, you will have enough; to have abundance is to be troubled. (THE BOOK OF TAO, translated by Frank J. MacHovec)
In other words, the opposites - which are the determinants of our nature - are forever moving toward, then away from each other; blending, separating, but truly not opposite at all, but joined. The Yin-Yang - the paradox of nature, and of ourselves as an aspect of nature - illustrates that the opposites are really a unity.
So that to attempt to change this interlacing dance of opposites - to control the movement - leads to disharmony.
A description of China's ancient society tells of a time when life was lived most naturally, without the rules and regulations, the titles and the honors. It was a time when life simply was. According to Thomas Merton's translation of THE WAY OF CHUANG TZU:
In the age when life on earth was full, no one paid any special attention to worthy men ...... they were honest and righteous without realizing that they were "doing their duty." They loved each other and did not know that this was "love of neighbor." They deceived no one yet they did not know that they were "men to be trusted." They were reliable and did not know that this was "good faith." They lived freely together giving and taking, and did not know that they were generous. For this reason their deeds have not bee narrated. They made no history.
Is this not a far cry from how we live today? We are so caught up in the words, the titles, the honors, the trophies, the accomplishments, the creeds, the dogmas, the doctrines, the principles, the purposes, the mission statements, the Golden Rule, the Ten Commandments, the Bill of Rights that we sometimes lose the INTENT of these things: to make us better people; to be more respecting of ourself, others and all of nature.
These descriptions of who we are - these words, which attempt to define "us" - are not truly who we are.
Taoist teaching would have us go beneath the surface of who we think we are, to get to the essence of self - and to understand that we are nature; we are the earth. We are of the Tao. We are the blend, the unity of opposites. Still:
The Tao described in words is not the real Tao. Words cannot describe it. Nameless it is the source of creation; named it is the mother of all things. (MacHovec)
Existence is beyond the power of words to define:
Terms may be used
But are none of them absolute. (Bynner)
Now this might sound very abstract, but Taoist teaching has a wonderfully poetic way of connecting the abstract with the concrete - or, said in another way - heaven with earth.
............ by following the Tao, the "Way" - by attempting to follow our true nature, by living on the earth in respect to all other aspects of nature - we are then living according to the principles of the universe, the heavens.
In other words, Taoism is not a metaphysical approach to life. There is no body-spirit dualism. Taoism comments on what can be physically observed. It is a practical approach to existence - and stops in attempting to explain higher purposes. It deals with the here and now in relationship to our lives.
In this blending of opposites, it values differences. Therefore, it is not patriarchal; it is not hierarchical. There is value and dignity in each entity, for each is part of the whole. Each is connected to the other.
In knowing this, then, Taoism asks us to be not just respectful of life, but to hold reverence toward it.
Again, it is a matter of being purposeful about not controlling, but working with. For instance, Lao Tsu tells us:
Those who seek to conquer the world and shape it as they see fit never succeed. The world is a sacred vessel and cannot be improved. Whoever tries to alter it spoils it; whoever tries to direct it, misleads it. (MacHovec)
We can certainly see today that we have often gone against the way of Tao when we consider the ecological havoc we as a species have caused.
Consider another aspect of humanity's manipulation of nature: time. How arbitrary, despite the fact that we have calculated our time according to the movement of celestial bodies. But arbitrary, nevertheless. Time is relative.
Alan Watts tells us about time:
The notion of causality is simply a lame way of connecting the various stages of an event which we have distinguished and separated for purposes of description; so that, beguiled by our own words, we come to think of these as different events which must be stuck together again by the glue of causality. In fact, the only single event is the universe itself ......All things will harmonize if left alone ......without external compulsion. (TAO, THE WATERCOURSE WAY, Alan Watts)
In respect to reverencing life as part of nature, so, too, we must, according to Taoist teachings, respect - not fear - our death. Our dying is but another symbol of the Tao, the way things are. Taoism is rather ambiguous concerning survival of the individual personality after death, but death is seen as our becoming one with the realm of the all-in-all, and in this sense it is a form of re-incarnation. Both life and death are perceived as a "transformation" - and we are but a part of all creation and its ever-changing nature.
Another aspect of Taoism is its focus on community. In reality, legend has it that near the end of his life, Lao Tsu was so saddened by humanity's inability to live a life according to the way of nature, that he decided to flee from community. He was riding away alone on a water buffalo into the desert beyond the boundary of civilized life (literally, beyond the great wall of China of his time), when he was convinced by Yin Hsi, the warden at one of the wall's gates, that he must record his philosophy instead. It seems that Yin Hsi had had a dream that the great sage would pass his way and that he must convince him to take on the task of writing down his thoughts.
The result was the TAO TE CHING - "Tao" meaning the way of all life, "te" the best use of life by humanity and "ching" a text. The book contained five thousand words, comprising eighty-one sayings, many of them in verse.
However, it should be stated again that Lao Tsu was not really the "founder" of Taoism, but the person who brought back the teachings of the golden age of Chinese history - a time whose traditions had been lost.
In understanding one's relationship with the community, it is important to accept the idea that everything is a microcosm of the universe. So the self and society are really the same thing. Taoism seeks to balance the self in its dealings with the community and expects the community to do the same in relationship to the individual selves of that community.
Again, the emphasis is on simplicity; on doing what is natural, as an individual, or as a community:
In dwelling, live close to the ground.
In thinking, keep to the simple.
In conflict, be fair and generous.
In governing, don't try to control.
In work, do what you enjoy.
In family life, be completely present. (Mitchell)
Lao Tsu instructs the Chinese emperor in this vein, as well - simplicity ruling the day. This is a radically different approach from Confucius who had developed a complex legal and ethical code by which he felt the Emperor and everyone else should live.
The major point is that Taoism stressed the ethical commitment of the individual - and his/her accountability - to the community. It places faith in the individual to do the right thing - and stresses this, not the idea of punishment for transgressions.
It is quite an ideal. Says the way of the Tao in relationship to community:
Throw away holiness and wisdom, and people will be a hundred times happier. Throw away morality and justice, and people will do the right thing. Throw away industry and profit, and there won't be any thieves. (Mitchell)
Controversial suggestions, don't you think? But what wonderful ones, nevertheless! Ones harkening back to that golden age of Chinese antiquity - showing that indeed, once there was such a Camelot! And Lao Tsu is suggesting that since there once was a Camelot, a future Camelot is feasible.
One other aspect of community - the idea of religion. Is Taoism a "religion"? Better said, is that Taoism is a way which speaks of individual and societal ethics. It we mean by "religion," a way that includes certain ritualistic practices and a leader to help accomplish this - most definitely not! This is so because Taoism (in its philosophical form) does not emphasize "doing" but rather, "being" - and ritual implies "doing."
Says Taoist teachings:
When they lose their sense of awe, people turn to religion. When they no longer trust themselves, they begin to depend upon authority. Therefore the Master steps back so that people won't be confused. He teaches without a teaching, so that people will have nothing to learn ......
....those who seek to satisfy the mind of man by fussing with ceremonies and music and preaching charity and duty to one's neighbor, thereby destroy the intrinsic nature of things. (Mitchell)
Saying that through the voice of Lao Tzu, I think at this point I can best serve your purposes in your spiritual enlightenment by heeding the master's words - therefore, at this time I do most humbly step back, so that you "won't be confused" by me any longer.
CLOSING WORDS: "There is no need ...." from THE WAY OF LIFE, translated by Witter Bynner
There is no need to run outside for better seeing,
Nor to peer from a window. Rather abide at the center of your being;
For the more you leave it, the less you learn.
Search your heart and see if he is wise who takes each turn:
The way to do is to be.
Lao Tsu
meyamind at 4:12 p.m.
