by LI Siming, 2010
provided by lisiming.com, 2011
1) Dao is beyond word or form
This is emphasized in the first chapter of the entire text: The Dao that can be spoken is not the enduring and unchanging Dao. (Chapter 1) Why is this important in the cultivation of Dao? It is because people often confuse things with their descriptions, which are limited and subjected to change. In the cultivation of this steady and formless Dao, the goal is to realize It, not to fixate on the description(s) of It. Therefore before speaking more about the Dao, Laozi reminds us up front that the following are merely descriptions, do not attach to the words and descriptions, become It instead. This is similar to the Zen master pointing his finger to the moon, do not fixate your attention at his finger, it is (as are the teachings of DaoDeJing) a pointer to the Truth (Dao).
2) Nature of Dao
Here is how Laozi describes the Dao: It cannot be seen, heard, felt, named, and is beyond all forms (Ch.1, 14, 35, 67). It exists before heaven and earth, is the mother and foundation law of the sky, earth and human, is independent, everlasting, and without end (Ch.25). It is impartial and treat everything equal (Ch.5). It is both small (no desire and takes no credit) and big (manifest all things) (Ch.34, 51). It is like a limitless valley/vessel which is the source of everything (Ch.4, 6, 11, 32, 34, 35). It is like water that nurtures everything, and can be found from the lowest/deepest place of the world (Ch.8). It is everywhere (Ch.34)
3) Characteristics of human life identified with the Dao
Apart from being described as an objective reality, the Dao is to be realized subjectively by human being. Those who identified with the Dao have the following characteristics: One puts its “self” last, as if its “self” is foreign (Ch.7). One knows and conquers its “self” (Ch.33). One knows one knows nothing and therefore transcend the sickness of the “self” (Ch.71). One abides and centers in the end of emptiness and stillness, transcended & nonattached (Ch.16, 26, 33, 52). One welcomes any situation (Ch.23). One saves all people and all things, embrace and treat them as valuable assets (Ch.27). One has and need no excess (Ch.29). One acts on the Dao diligently instead of just knowing or talking about it (Ch.41). One is ordinary yet precious, like a jade under coarse clothes (Ch.70).
4) Benefits of Dao cultivation
Why did Laozi recommend cultivating Dao? It is because through cultivating and realizing the Dao, one transcends its “self” and will achieve real longevity: life beyond physicality (Ch.33, 52), will abide in everlasting peace without any trouble (Ch.52), will be freed of hazards to the “self” (Ch.55), and its body will becomes healthy, soft, and full of energy (Ch.55).
5) Pathway to the Dao
With the end point described, Laozi had prescribed detailed methods to cultivate the Dao. First, one seeks to understand and transcend his “self” (Ch.33). One learns about the duality of yin and yang, and abides in the yin (Ch.28). One abides in the center/root, accept things as destiny and as normal (Ch.16, 26). Then one surrenders its “self” until non-self and non-doing (Ch.48). One practices “selfless” living, where one puts its “self” last, and treats himself foreign (Ch.7). One fills the holes where “the self” could arise, and shuts the doors where the mind would scatter (Ch.52). One welcomes every phenomenon without attachment or resistance (Ch.23). One diligently says and acts on the Dao (Ch.41, 70). One fights with kindness, economy, selflessness (Ch.67). When encountering hatred, one dissolves it instead of returning hatred (Ch.79).
6) Barriers along the pathway
What are some of the barriers along the pathway? This is attachment to a “self” doing (not doing) and one could be drawn to forcing and manipulation (Ch.29, 32). As one proceeds, the “self” would claim that it knows through thinking (Ch.71). Deeper inside the self could identify and attach himself as existence (Ch.7), and could attach himself to forms, and names (Ch.1).
7) Theme of DaoDeJing
While some of the description or method may seem abstract or difficult to understand, one could understand all if one get the core of the teachings, which is non-self and non-doing. When one transcends the habit of a “self” claiming ownership and doership, one realizes the state of non-self and acts in the world in non-doing. Body and mental activities goes on, even the individual mind and awareness goes on, but one is identified with the Dao which is beyond yet inclusive of all of the above. In such state, therefore, there is no “self” and no one “doing”. This condition is described in detail in QingJingJing.
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5 Comments
23 September 11 at 5:33am
1
When one gets closer to Dao, how can "One saves all people and all things, embrace and treat them as valuable assets (Ch.27). "? (just simply sacrafy oneself and give to save others?) Also, on the way to Dao, why do one need to "fight with kindness, economy, selflessness (Ch.67). "? what is kindness in Daoist Phylosophy? Thanks.
23 September 11 at 8:23am
2
Chapter 27 describes advance state of non-duality using example of sage vs. layman. In this state of consciousness, the sage accepts and embraces layman as if they arise from his within. While ordinary people are selective in accepting people and things and do so in a dualistic manner (e.g. i accept him, i don't accept her), sage accepts all people and all things, including his "self", and do so in a non-dualistic manner, i.e. acceptance of all without the arising of a "self" and "others". In such state, action happens but there is no separate "self" or "i" attributed to the action, nor is there any "others" labeled saved. Such is an example of Daoist state of non-self/selfless living. Therefore, in the end of the Chapter 27, Laozi explains that if a sage does not treasure/accept the layman, or if layman does not treasure/accept the sage, they both fall into confusion (into duality) even if they are intelligent. Chapter 67 talks about the three useful attitudes in Daoist cultivation. Kindness is an important attitude in Dao Cultivation. In understanding one "self" and the world, one will encounter many emotions, falsities, believe systems, and illusions one had hold within for a long time, and it is important for the student to cultivate kindness so that when these errors come into awareness, one could accept and treat them kindly and not harshly. Also, when student is surrendering his/her habit of self-center living, old habits appear and challenge the student to return to its old "self". Some see this as a war and attempt to fight it with force and rigidity. This rigid fighting, however, tends to create another "self" who is fighting and therefore create another "self" to transcend (i.e. cat chasing its own tail). Therefore, Laozi suggests kindness. Through kindness, what appear in awareness as inappropriate and obsolete could be forgiven and be dissolved without the need to fight with rigid force and its side products. Such is the characteristics of Daoist Cultivation.
23 September 11 at 5:15pm
3
Great explanations! Make a lot sense to me. However, I do have a feeling that Daoist Philosophy mainly focus on the practice of "oneself". In order to reach the state of "selfless", it seems that one needs to get rid of all the "attachments" first. But those attachments might include one's family and friends. Is it true? Also, when one finally reaches the state of "selfless", one can definitely embrace everything else happening around without rigid fighting, but does it mean one will only take care of everything coming to one but not activitely giving out? If that's the case, the kindness in Daoist Philosophy seems to mainly mean no fighting. Sorry I know my understanding might be way off. Hope someone can correct me if so. Thanks.
24 September 11 at 2:37am
4
There is a subtle difference between "no-self" and Laozi's core teaching of "non-self". In "no-self", one let go of everything to seek the state of "no-self", represents the pathway of negation. In "non-self", one seek to master and transcend the "self" into a state of "non-self", where the self continues but one is aligns with the reality beyond the self. In the pathway of negation (no-self), one needs to get rid of anything associates with the "self", and therefore it becomes difficult to continue ones roles in the world. In the pathway of transcendence, on the other hand, the self is allowed to continue to be of service of the Dao (which could include service to family and the world) while one is beyond and free of it. Therefore, in such state, Laozi did not just retreat and disappear but instead left us with his teachings of Daodejing. There also many Daoist saints and sages in Chinese history, who continued their service in the world after their cultivation and realization.
24 September 11 at 5:00pm
5
Got it. Thanks a lot. Now I have a clearer idea about it. Your blogs are so useful for a newbee! I might have more questions in the future.