Taoism and Lao Tzu
It is often said that people who cultivate the Tao are concerned with transcending the boundaries of life and death. In chapter/verse fifty Lao Tzu speaks of the number thirteen.
I think a part of living is that our reality depends on us. Lao Tzu speaks of the premise that appearing in the present is life and disappearing means death as though only phases of the moon. Sometimes full of ourselves, at other times disappearing altogether.
Some see the number thirteen as significant to our four limbs (arms and legs), and the remaining nine as orifices of our body. They either serve to preserve life or are indulged to end it.
Others may see the number referring to the coming and going of the phases of the moon.
A key part of understanding the originator’s intent is recognizing their broad view of life and death, which shapes how we care for ourselves and nature, as well as how we respond to the forces that guide us toward living and dying in the right way.
When we learn to appreciate the flow of spirit within ourselves and all things, we begin to value both life and death, understanding that we’re not meant to cling to either.
Ah – it’s the beauty of our intent that matters to the spirit. Once again, our discussion asks, “What was Lao Tzu’s intent, and how can we use it to connect with the spirit?” It’s about seeing beyond ego and our mortal selves to embrace our role in becoming, or returning as, an on-going immortal spirit.
It’s about the way we view ourselves as we grow beyond who we believe we are now, toward who we’ve been before and will become again. The sage has learned to exist in a space where there is neither life nor death, to simply live as and in the present.
Taken in context, the second half of number fifty of Lao Tzu’s Tao Te Ching makes much better sense in that,
“It is those who have learned to live and guard life well as though nothing can harm them, cannot be injured in battle, or harmed by rhinos with nowhere to sink their horns, or tigers with no place to sink their claws, or even soldiers with nowhere to sink their blades. They have no fear because for them there is no land of death”.
The Ma-wang-tui text of the Tao Te Ching comes to mind as the closest interpretation of what Lao Tzu meant along with the commentary of Tu er-Wei, a scholar of Chinese religion and comparative mythology who felt the origins of Taoism was how we saw the phases of the moon as they impacted us, who said,
“The importance of the number “thirteen” is its numerical significance in the moon, which becomes full thirteen days after it first appears and which disappears after another thirteen days”.
Verse 50 – Evolving with Ever-renewing Purpose
To the sage death is nothing more than an opportunity to return home once again.
To assess his standing in the ten thousand things and be reassured that he remains no better or worse for the wear, that in the end only his eternal presence, or essence, in keeping with the Tao is insured.
Success or failure only determined by the number of lives he has touched and rather he helped others find their true way.
In coming home, he transcends all boundaries and exudes the virtue and grace of one who has been everywhere there is to be, seen all there is to see and transcended the Tao to and fro, up and down and is utterly complete.
Cultivating his true nature his body is cast aside. As an innate knowing reminds him that once our body has been cast aside, we are free to travel once again on the wind with dragons, as you are reminded of your eternal role in the universe and secret to your own longevity.
Just as in life you guarded your real purpose, you now are ready to be renewed before returning to be born again.
第５０节 不断更新
对圣人而言，死亡不过是一次回家的机会。在评价他在万物中的地位和确定他在岁月的侵蚀中无
损时，他与道的永恒存在和本质最后得到证实。
回家时，圣人的成功和失败由他接触生命的多少而定，而不是由他帮助发现真道的人的多少来定。圣人超越时空，把那些走遍世界，看遍世界的人的大德和仁慈到处传布。圣人已经全面地超越道，成为完人。
当圣人修炼真性时，把自己的身体抛开。正如一个先知告诉他，当身体被抛弃，我们就能够自由地与龙乘风漫游。你须牢记你在宇宙的永恒地位和你的长寿秘密。如同你活着时保护你的真实目的一样，重生之前，你要做好更新自己的准备。
Leave a Reply