Number 44
February 1, 2018
The Dalai Lama, the Tao, war, and thoughts of loving kindness
I’ve heard the Dalai Lama say that having compassion for oneself is the basis for developing compassion for others. In a basic Buddhist teaching Chogyam Trungpa also taught this when he spoke about how to genuinely help others—how to work for the benefit of others without the interference of our own agendas.
An important step is maitri, a Sanskrit word meaning lovingkindness toward all beings. It can also mean unlimited friendliness towards us, with the clear implication that this leads naturally to unlimited friendliness toward others.
Maitri also has the meaning of trusting oneself— trusting that we have what it takes to know ourselves thoroughly and completely without feeling hopeless, without turning against ourselves because of what we see. But to build on the foundation of unconditional openness to all that arises that serves to release anger and fear.
It is my sense that we should choose what is the very most expression of our innermost nature, the Tao, not something forced upon us by circumstances.
That the only meaningful life is the life that strives for the individual realization, a realization of our own individual law. That if we remain untrue to this law of our being, we have failed to realize our own life’s meaning. What is there to this becoming sage-like, when presuming such is for naught? One cannot presume to be a sage, as though acknowledgement cannot occur until after you have returned home, and only then judged by your peers. As you remember maitri, and not be too hard on yourself. Knowing this the scholar and sage has always focused on the choosing of wise rulers and then helping them.
Even Carl Jung, the famous psychoanalyst said that there was the undiscovered vein within us as a living part of the psyche known as the Tao that flows like water to an irresistible goal.
To rest in Tao means fulfillment, wholeness, one’s destination reached, one’s mission done; the beginning, end, and perfect realization of the meaning of existence innate in all things. To a place where Zen Buddhists call our own “true nature”. To what I call… “To once there… to just be”. It’s where we go in meditation. Understanding that this irresistible source is nothing more than our desire to return to our beginnings, to return home.
Poets of the beat generation like Allen Ginsberg and Jack Kerouac in the 1950’s and 60’s helped to take a generation of Americans to a place that questioned authority, especially taken in context of the very unpopular Vietnam War at the time. Eastern philosophy of “lovingkindness”, even helped to spur the counter-culture with the help of the popular radio program “Way Beyond the West”. Through it Alan Watts brought listeners a practical side of Zen, which he 
prescribed as “a cure for education and culture.” Introducing Buddhism, yin/yang theory and the I Ching to millions of young people in the USA. He, more than anyone encouraged this idea of finding and returning to our source. While the closest thing resembling the “beatnik” persona of the 1960’s would be the Taoist hermit sage found on mountaintops of old, and truth be told, even today in China. The sage’s ultimate reprieve to his liking, as he remains hidden from view. Then the Beatles went to India… George Harrison soon came out with “My Sweet Lord” and took us all to the mountaintop, to a sacred place with him. When I reach my own highest aspiration, I imagine that’s where you’ll find me too.
In China, I would equate the above to the Warring States Period dating from about 450 BC to the Early Han in 221 BC. A similar time when armies of hundreds of thousands fought for power and influence. This was a time of great intellectual expansion and debate, exemplified by Confucius, Lao Tzu, Mencius, and Xun Zi, the legalist all vying for attention and followers. This renaissance of philosophical thought would be the framework for future generations of China.
While Chuang Tzu taught that we have nothing to fear in death, because we are simply returning to review where we have been and places we still need to go, so that we can build on progress still unattained, as yet. The Taoist Chuang Tzu, as much as anyone, contributing to the beginnings of Chan Buddhism in China.
What if you had more than five thousand years of uninterrupted history, as in China, to act and think about it. That if life is but an unending stream, is it something philosophical that is endowed over time as innate wisdom? That life is but a strand of pearls to add on to.
Value only added by what we polish when given a chance through our virtue. Like shining our shoes before stepping out with our best foot forward. That knowledge was something not to fear or reject, but simply learning how best to proceed in the present. As if guided by cause and effect to where we find ourselves just now.
What I like to call reverberations or pulses connecting us to the universe, living vibrations from the sun, moon, planets, and stars. What can innate wisdom be, but that imparted as universal love that never dies? Resonances like tones in music, or electromagnetic waves that we are eternally connected to when we ourselves are born and are pulled to follow every day as with by the seasons, etc.
Something the earliest shaman came to appreciate and understand, and that every religion has dictated through history as their own. Connections not to disparage any particular view, but to acknowledge they all are responding to the same source. Our personal challenge is simply not to be tone deaf, connecting us to ours, and how we choose to respond.
Failing to see the root cause lies deep within ourselves as to how we got to where we are in the first place. This is what the ancient sage and shaman from every culture understood – that when we follow innately virtue found intrinsically in nature, we gain both knowledge and wisdom.
That we are one with the ten thousand things. Remembering this we become universal again. Once learned, or perhaps recalled, do we use this knowledge to bring others along with us for the ride as well? Doing so has always been the greatest paradox of the sage. But also, the greatest admiration among his peers for choosing to do so.
As I continue to go through my own version of Lao Tzu’s Tao Te Ching that I wrote in May/June 2000 and my book, Thoughts on becoming a Sage, The Guidebook for leading a virtuous Life, I am asked to tell… just who was this Lao Tzu and why is he so important?
I know I spoke of this last time, but some may have missed so it bears repeating. Lao Tzu’s Tao Te Ching was the culmination of thousands of years of philosophical thought of what was to become Taoism thanks in part to copies found in tombs of those who were buried with copies of it in China. There are eighty-one verses in the Tao Te Ching. Verses 26 and 27, appear below. Verses 1 through 25 were seen here on my most recent posts. The balance can be found under the Taoism and Lao Tzu tab here on my website. Verses yet to appear here in my blog have not had additional commentary added yet.
Ultimately, it is what the sage has learned and then in turn taught along the way that guides us. The commentaries below are meant to be read as a discussion between Lao Tzu and those interested who have thought deeply about the text itself. The quotes below and references to their authors are from Red Pine’s, Lao Tzu’s Taoteching.
Thoughts on becoming a Sage
Chapter 2
Verse 26 – Preparing for Your Grand Performance
Remaining heavy and still always controlling yourself and learning to keep your place.
In stillness you control those who are busy and are undeterred by what is small that cannot hold down something large. In keeping with the path you now travel, keep your words weighty and what you have learned close to your vest.
Travel as if you are the son of heaven with ten thousand chariots at your command.
Remembering all the while that what remains external from your body; success and failure, wealth and honor will be forever fleeting. That it is in stillness that tranquility endures allowing you to remain simply within yourself and your true nature.
Remaining still, the universe comes forth at your command. ##
Han Fei says, “Heavy means controlling oneself. ‘Still’ means not leaving one’s place. Those who are heavy control those who are light. Those who are still direct those who are busy”.
Confucius says, “A gentleman who has no weight is not held in awe, and his learning is not secure” (Lunyu: 1.8).
Ch’eng Hsuan -Ting says, “Roots are heavy, while flowers and leaves are light. The light wither, while the heavy survive. ‘Still’ means tranquil, and ‘busy’ means excited.
Excitement is subject to birth and death. Tranquility endures. Hence the still rule the busy.”
Te-Ch’ing says, “’Heavy’ refers to the body, ‘light’ refers to what is external to the body: success and fame, wealth and honor. ‘Still’ refers to our nature, ‘busy’ refers to our emotions. People forget their body and chase external things. They forget their nature and follow their emotions. The sage isn’t like this. Even though he travels all day, he doesn’t leave what sustains him.”
Verse 27 – Paradox Revealed
As things take shape, you seemingly remain shapeless. Out of the way, in a corner out of view. This appears to be the greatest paradox living comes forth to greet me each day.
For in emulating the life of the true sage, good appears to flow directly from my every movement. The more I try to push it away, the easier it is to find me. When I promote my vision, or image, of how things should unfold I become further enmeshed in life’s action.
Is this perhaps the underlying reason for your presence here at this moment in time? To come out of the well-worn shell you have insulated yourself into to become the image, or mirror to be held up for all to follow. Becoming a sage precludes the fact that few can follow in the same footsteps. That once you have acceded to the obvious you can truly lead the way. And is that not why you are here?
As you have seen and done it all before, can it matter if attention and attributes you bring forward bring accolades from those around you? Is not the attention you have garnered a prod to assist you to re-define your purpose to insure it is the Tao leading the way? With you simply putting the pieces into place.
If good walking leaves no tracks, then perhaps the way should be shown that lessens ego and individual and strengthens community.
If good talking reveals no flaws then perhaps you should let only positive re-enforcement guide your way. If good counting counts no beads, then show how material advantage does not portend the future.
If you have closed the door properly behind, you it cannot be re-opened as if there were no need for locks and if what has been put in place is secured by your light then there can be no knots to be undone and everything finds its rightful end by relying on their nature not their form.
In staying focused the true path of the sage becomes revealed and his motives defined. He becomes good at saving the day while leaving no one behind. By showing no favorites, everyone is allowed to find their natural place.
By remaining in the background as others come forth to claim their good, they ultimately become as a cloak or outer garment to cover an inner garment thus you continue to remain unseen. As the path becomes clear, the way remains hidden. Your light remains shining but stays as if above the clouds.
It is in this way you are comfortable in knowing that you are as stated before like water, that you can come forth free from impurity and seemingly without effort. By showing your true likeness, or virtue, others become ready to find their own. Blinded by the light of your reflection in others, you are prepared to gaze off into the distance to places seldom seen or traveled. Forgetting the world, your success only determined if those who have met you have forgotten your name.##
Lu Tung – Pin says,
“’Good’ refers to our original nature before our parents were born. Before anything develops within us, we possess this goodness. Good means natural.”
Ho-Shang Kung says,
“Someone who is good at walking finds the Way in himself, not somewhere outside. When he talks he chooses his words. When he counts, he doesn’t go beyond one. When he closes, he closes himself to desire and protects his spirit. When he ties, he ties his mind.”
Wang Pi say,
“These five (good walking, good talking, good counting, good closing, and good tying) tell us not to act, but to govern things by relying on their nature rather than their form.”
Hsuan-Tsung says,
“The good are like water. Free of impurity and without effort on their part, they show people their true likeness. Thus they instruct the bad. But unless the student can forget his teacher, his vision will be obscured.”
Kongdan says to follow the ancient teachings, “One who wants nothing, fears nothing.”
Number 45
February 12, 2018
Going by way of the white Clouds
One of my most favorite books is by Peter Matthiess, The Snow Leopard. It references another favorite book entitled, The Way of the White Clouds. I never travel far without both in tow.
The Show Leopard, quotes Lama Govina as saying, “Just as a white summer cloud, in harmony with heaven and earth freely flows from the blue sky from horizon to horizon following the breath of the atmosphere – in the same way the pilgrim abandons himself to the breath of the greater life that… leads him beyond the farthest horizons to an aim which is already present within him, though yet hidden from his sight”. The white cloud representing the wisdom and compassion of the guru and spiritual enfoldment, the way of the pilgrimage that leads one to the realization of final completion.
Continuing with The Snow Leopard, the mystical perception (which is only mystical if our reality is limited to what can be measured by the intellect and senses) is remarkably consistent in all places everywhere. To not merely see, but to do. The physician seeks to understand reality, while the mystic is trained to experience it directly.
That while both may have a limited view, or picture, of existence which transcends physical evidence, there remains the sense that appearances are illusionary, or illusory, i.e., temporary. It is as if finding the elusive snow leopard itself. You’ve heard of its existence in the high mountains of Tibet. But do you need to actually see it for yourself, to acknowledge it really exists. As if something needs to be seen to be believed. That in reality, everything found in nature including our own human nature, remains in a constant state of flux. That there is in effect, no real edge to anything and therefore remains open to endless interpretation. For the Taoist, it is attaching yourself to nothing, yet influencing all you touch. That this molecular flow of the universe, this cosmic energy we define as universal consciousness is all that has ever been and also includes us. It is how 
we learn to experience this reality for ourselves that we become enamored with nothing and become mystical as well.
A famous saying from Genghis Khan, the Mongol who raided across Asia pillaging the twenty great cities left by Alexander the Great five hundred years earlier was that “we should live under the laws of the blue sky”, and of course his word was the law. The Mongols had a strong body of laws, the yasaq, based on the decrees of Genghis Khan, and in many cases, it remained in place for centuries in their conquered territories. Ten of those cities are noted here in a tab describing the overreaching impact of the Mongols from the Pacific Ocean to the east to the Caspian Sea to the west. An area in size never to be replicated in human history.
But this idea of “living under the laws of the blue sky” was ingrained in his grandson Kublai Khan as the first great Mongol ruler of China after the breaching of the Great Wall. It fit the Chinese mindset of the emperor as the embodiment of heaven. His Court embraced Tibetan Buddhism and existing Chinese culture and traditions transforming the war driven Mongol horde into a peaceful nation. He expanded China’s influence and solidified both boundaries and how multiple nationalities could unite under one banner.
A very old Chinese saying goes…
“The world is not so calm. Through the ages all conquerors have become something of the past. All dignitaries are just passers-by. But my name is (fill in your own), and it will last for a thousand generations. We heal the world through our intentions.”
Who’s to say? Confucius was not seen as important until his own grandson, Zisi, conveyed the meaning of his words in such a way that he too was to become immortal more than a hundred years after Confucius died. It was the work of Zisi and Mencius who conveyed the value of Confucius teaching that lives on today. The Mencius Mansion and Temple (memorial) was not built for over a thousand years after his death in Zoucheng, an hour by bus south of Qufu. Now that’s immortality. What is it that lies beyond the horizon, except the white clouds that we all someday will return to? To have been and to return to live with the dragons (angels) once again. If knowing and adhering to ancient virtues are held on to as if only to live amongst the white clouds once again.
It is said that temperament, which is soft and agreeable evoke similar memories, while trying to be a hero and making great achievement are just the same as a transient passing cloud.
We are often seen rushing forward regardless of what may lie ahead. Only asking not to perish before fulfilling the purpose for which it was created and to be able to deliver the message which is embodied in us as our own sacred purpose is fulfilled. As if only waiting to see if anything of merit has been left behind.
I’ve often wondered why my own passion, reminiscing the past, and fascination with ancient China seems to end with the return to Italy in 1293 by Marco Polo and his father Niccolo and uncle Maffeo, after travelling through Asia and meeting Kublai Khan. In 1269, the three of them embarked on an epic journey to Asia, returning after 24 years to find Venice at war with Genoa.
Upon his return, Marco was imprisoned and dictated his stories to a cellmate. He was released in 1299, became a wealthy merchant, married, and had three children. He died in 1324 and was buried in the church of San Lorenzo in Venice. Many times over the past more than twenty years of traveling throughout China, I too have been to places also visited by Marco Polo. None impacted me more so than Chengdu, near Tibet in southwest China, where Marco Polo visited and saw the same sites, I have seen more than 800 years later with an eerie feeling that I have seen and done this all before.
I myself am a first-generation Italian American, with my father and grandparents coming from Italy in 1906. Who’s to say we all are not riding the winds, traveling with the clouds always to new horizons… beyond what is known and the all too familiar. Here to tell a new story. To perhaps write as well of my impressions of where I too have been as he did and of remembrances along the way. As if simply just to see how things have changed. As if I have already been there and have now returned. Finally, perhaps only to see how ancient virtue has been either lost or gained.
- Pictured here are Plato, Kant, Nietzsche, the Buddha, Confucius, and Averroes (Wikipedia)
What is it that distinguishes us but the consciousness of the past, a consciousness that lies beyond who we identify with as an individual at this moment?
From the west and ancient Greece, we think of Aristotle, Plato and Socrates, to Descartes, and more modern-day, Hegel, and Kierkegaard. From the East we think of Lao Tzu, Confucius and the Buddha.
All would say it is creativity that makes the difference. For myself, with thoughts leaning more to Eastern philosophy, it is as if the past speaks to us conveying that through knowing our past that we create our future. As if staying behind to impart immortality’s wisdom is in effect maintaining ancient virtue through the ages.
What is our obligation to the past, but our continuity based on a living tradition and a 
conscious connection with our origin. Not to oppose change, but to recognize change as the nature of all things, including us.
This is why in China the I Ching. the Book of Change, has provided the cornerstone for Chinese philosophical thought for more the 5,000 years. The shaman knowing to match the need to re-discover the true meaning of past teachings and symbols of the past with the present. As if through the experiences of the sage, knowing that things appearing as if a whim are often later to be conveyed as truth.
As I continue to go through my own version of Lao Tzu’s Tao Te Ching that I wrote in May/June 2000 and my book, Thoughts on becoming a Sage, The Guidebook for leading a virtuous Life, I am asked to tell… just who was this Lao Tzu and why is he so important?
I know I spoke of this last time, but some may have missed so it bears repeating. Lao Tzu’s Tao Te Ching was the culmination of thousands of years of philosophical thought of what was to become Taoism thanks in part to copies found in tombs of those who were buried with copies of it in China. There are eighty-one verses in the Tao Te Ching. Verses 28 and 29 appear below. Verses 1 through 27 were seen here on my most recent posts. The balance will be seen here over the coming months. A partial preview can be seen on the Lao Tzu and Taoism tab here on this website.
Ultimately, it is what the sage has learned and then in turn taught along the way that guides us. The commentaries below are meant to be read as a discussion between Lao Tzu and those interested who have thought deeply about the text itself. The quotes below and references to their authors are from Red Pine’s, Lao Tzu’s Taoteching
Thoughts on becoming a Sage
Verse 28 – Maintaining Ancient Virtue
Showing the way can be likened to being the world’s maid. A job on the surface seeming too menial too even consider that success may follow.
Once you’ve recognized your task, the way becomes even more difficult. But it is only by experiencing the tediousness can you begin to advance and rule the day.
Advance as if you have the heart of a child without fear, without knowledge that the task is too big. Thereby always keeping your ancient virtue intact. Simply recognizing that which lies without you while holding onto the oneness within you. Acknowledging what is at its beginning always becomes something else at its end.
That once was hard must become soft. That if we are constantly referring to what appears to be black or white, we are in reality seeing them as dark or light and if we see things as pure verses defiled we are acknowledging it as either noble or humble.
Recognizing the above, the task of the sage becomes easy. By adhering to what is soft, humble and dark the essence of the Tao is always close at hand. Advance as if you were an uncarved piece of wood waiting to be molded into what is needed with no pre-conceived outcome of what may occur. Always guided by what comes forth without limits, with the Tao always in charge.
While acting as a master tailor, sewing without seams, the job of the maid suddenly comes forth with ease and grace. The job becoming second nature as you have mastered it fully with your virtue leading the way. ##
Te-Ch’ing says,
“To recognize the Way is hard. Once you recognize it, to hold onto it is even harder. But only by holding onto it can you advance on the Way.”
Mencius says, “The great man does not lose his child-heart.” (4B.12). Confucius says, “A great man is not a tool” (Lunyu: 2.12). Ch’eng Hsuan -Ying says, “What has no limits is the Tao”.
Wang Tao, says,
“The sage recognizes ‘that’ but holds onto ‘this’. ‘Male’ and ‘female’ refer to hard and ‘soft’. ’Pure’ and ‘defiled’ refer to noble and humble. ‘White’ and ‘black’ refer to light and dark.
Although hard, noble, and light certainly have their uses, hard does not come from hard but from soft. Noble does not come from noble but from humble. And light does not come from light but from dark. Hard, noble, and light are the secondary forms and farther from the Tao. Hence, the sage returns to the original: uncarved wood. Uncarved wood can be made into tools, but tools cannot be made into uncarved wood. The sage is like uncarved wood, not a tool. He is the chief official, not the functionary.”
Verse 29 – Showing the way while remaining behind
It is in stillness that the sage comes forth to govern the world. He has learned that it cannot be controlled consciously and that we must learn to trust what comes naturally.
That human strength and/or knowledge cannot lead us and that it is our spirit must govern us.
That nothing can be governed by force, that it is in stillness that spiritual things respond and that which is considered spiritual does not act on its own but is guided by the Tao. When force comes into play, what is real leaves the field.
Remain transitory with your surroundings only as temporary lodging. Having no stake in the outcome you are able to determine what is not yours, lose your way, or forget why you are here.
Staying at the highest point of mediation letting all things come forth to find their place, the sage is at his best when he does not oppose things. Simply by letting the spirit of oneness penetrate the nature of others, he responds to them without force and follows them without effort.
He eliminates what confuses them, hens their minds become clear, and each person finds their place in the scheme of things to come. By remaining calm and still letting the spirit guide your way you focus on simplicity, remaining content and eliminate extremes. It is with kindness and humility you succeed, and it is with all three every situation bows to your command. ##
Te Ch’ing says,
“Those who would govern the world should trust what is natural. The world cannot be controlled continuously. It is too big a thing. The world can only be governed by the spirit, not by human strength or knowledge”.
Ho-Shang Kung says,
“Spiritual things respond to stillness. They cannot be controlled by force”.
Li His-Chai says,
“The sage considers his body transitory and the world his temporary lodging. How can he rule what is not his and lose the true and lasting way”?
Su Ch’e says,
“The interchange of yin and yang, high and low, of great and small is the way things are and cannot be avoided. Fools are selfish. They insist on having their own way and meet with disaster. The sage knows he cannot oppose things. He agrees with whatever he meets. He eliminates extremes and thereby keeps the world from harm”.
Wu Ch’eng says.
“How does someone who gains control of the world keep the world from harm? The sage understands that things necessarily move between opposites but there is a way to adjust this movement. Things that prosper too much must wither and die. By keeping things from prospering too much, he keeps them from withering and dying.”
Wand Pi says,
“The sage penetrates the nature and condition of others. Hence, he responds to them without force and follows them without effort. He eliminates whatever misleads or confuses them. Hence their minds become clear, and each realizes his own nature.”
Wang An-Shih says,
“Resting where you are eliminating extreme. Treasuring simplicity eliminates extravagance. Being content with less eliminates excess.”
Lu Nung-Shih says,
“The sage gets rid of extremes with kindness. He gets rid of extravagance with simplicity. He gets rid of excess with humility. By means of these three, the sage governs the world”.
Number 46
February 22, 2018
Keeping our integrity intact – while we find freedom from who we thought we were.
It is said that it’s not enough only to return to our source, but once you have done so you become rejuvenated and become the source over and over again. The status quo henceforth never enough because you see what can be and want to go there. Who are those among us who refuse to reside in, or conform with, what are considered norms or society’s niceties. Or as I’ve heard and told – to be like a roman candle ready to explode across the blue sky.
Their non-conformity usually to be seen or expressed in word, poetry or song. Thoughts of Patrick Henry and the American Revolution 
and his call to arms… “Give me liberty or give me death”. Or Chuang Tzu in China from thousands of years ago, with his butterfly dream, that exhorts others to not fall head first into what is easiest, or conformity. Saying 
that if there needs to be a revolution, then count me in. To not be boxed in by what remotely seems familiar to the status quo. Not only remaining outside the box, but defining it as well. To happily draw outside the lines, or even off the page itself. Acting as if every situation is unfinished until it’s your turn to speak up. As if accepting finality in any circumstance is not on the agenda. Even reminding us of Thoreau’s civil disobedience and his opposition to slavery and American imperialism. His writing influenced many prominent civil rights activists, including Dr. Martin Luther King, Jr. and Gandhi, combining and defining both transcendentalism and peaceful change through non-violence.
Mohandas Gandhi first read Thoreau’s book Walden in 1906 while working as a civil rights activist in Johannesburg, South Africa. (Gandhi photo from wikipedia)
He first read Civil Disobedience while he sat in a South African prison for the crime of nonviolently protesting discrimination against the Indian population in the Transvaal. The essay galvanized Gandhi, who wrote and published a synopsis of Thoreau’s argument, calling it ‘incisive logic unanswerable’ and referring to Thoreau as ‘one of the greatest and most moral men America has produced’. Martin Luther King, Jr., in his autobiography stated that his first encounter with the idea of nonviolent resistance was reading “On Civil Disobedience” in 1944 while attending Morehouse College. Both finding change through illustrating our integrity and defining the true meaning of freedom of thought and our actions that follow. As if our task is to continually re-define the true essence of virtue with the sage remaining an enigma even to those who think they know him.
In China it was always the writer, painter and poet, who could express an internal sense of 
kung fu that others could see and find for themselves in appreciation of bringing what could not be known, into what could be… and to go there. Having a sense of spontaneity that you could identify with and do yourself. It was as if becoming one with what you do is a true realization of the Way of Virtue, or the Tao. It’s what we do when we move beyond identifying with who we thought we were, to who we really are.
We all seem to possess an instinct for survival, a fear of death that defines, or separates us, from some sense of happiness that conveys that body, mind, and spirit are one in the same. In China, it was the ability to express this as our nature in beautiful landscapes depicting yourself as the sage or hermit in the hut on the mountain landscape, that was the ultimate escape into meditation as you yourself could go there. 
As well as, through calligraphy that demonstrated through the “brush stroke” your ability to convey what could be transformational.
Wang Xizhi (303–361) was a Chinese calligrapher, traditionally referred to as the Sage of Calligraphy. Born in Linyi in Shandong, I have visited his home in Linyi …
Expressing yourself from within. Great calligraphy, paintings, and human expression we have defined as art, fill museums throughout the world saying this is how it has always been.
Intricate landscapes carried over into actual reality through principles that could be depicted in nature and carried out in practice.
In Chinese traditional culture, moral education took the place of religion. Grounded in Taoism, Buddhism and Confucius, society could move on to expressing this through how they lived. With the aesthetic thought of Confucianism always emphasizing inquiry into ethical and moral principles and finding ways to stay within them.
Confucius made assessments through following ancient rites, virtue and benevolence towards others. This was often shown through landscapes and what was to later become of feng shui and became a major principle used in creating a traditional Chinese garden, or Temple dedicated to harmonizing with nature. Not to control, but that the man-made and natural scenes should blend together that seems to outweigh contradiction. To become complementary. This conveyed the realization that you understood the teachings of Lao Tzu who taught that the Tao gave free rein to nature. That there was no overriding, or 
overreaching element. That all things, including people, developed in their own way as their nature dictated.
Famous gardens of Suzhou. This is the Lion Grove Garden. I have given tours here, and taught at university to students who were to become tour guides.
Human elements, as shown in traditional Chinese garden design, are done at a minimum and not used to damage or change ecology. Garden design was especially prone to focus on allowing the natural, or original shapes of plants and trees to exist. In Shandong Province, where I have traveled extensively and visited many of the examples of temples/gardens where these traits are exemplified, I have seen how all the above demonstrates what I like to call a collective vision to virtue and integrity beyond oneself.
One of my favorite gardens in China is actually referred to as the Dai Temple, also know 
as Daimiao, at the foot of TaiShan Mountain in Shandong Province.
The temple was first built during the Qin Dynasty. Since the time of the Han Dynasty (206 BC – 220 AD), its design has been a replica of the imperial palace, which makes it one out of three extant structures in China with the features of an imperial palace 
(the other two are the Forbidden City in Beijing and Confucius Temple in Qufu). The Dai Temple is surrounded by the 2,100‑year‑old Han Dynasty cypresses. The oldest surviving stair may be the 6000 granite steps to the top of the mountain. (Which I have climbed). The site contains a number of well-preserved steles from the Huizong reign, some of which are mounted on bixi tortoises.
Emerson more than any other western writer comes closest to what I call Eastern philosophy, and opened the door for others to walk through. With ideas such as individuality, freedom, the ability for man to realize almost anything, and the relationship between the soul and the surrounding world.
Emerson felt philosophically speaking or considered, “the universe is composed of Nature and the Soul”, rejecting views of God as separate from the world.” In my opinion, his thinking resembled the Taoist and shaman. He as much as anyone, opened us and the west to ideas espoused by Eastern philosophy. With Emerson we could all be ourselves and become transcendental. In America, it was the early transcendental writers Ralph Waldo Emerson and Henry David Thoreau, who moved others to see that there was a world beyond oneself that fueled westward expansion.
Telling us that the further we get from who we are, we retreat into our future. As if following the stars that were to be plotted by the surveyor, John C Fremont, the pathfinder, who served as our guide west discovering as we went the wonder of the universe, the utter awe of nature and finding our place in it. As if we had no choice but to go. As a writer myself, I have long admired Thoreau and his saying that, “Nothing goes by luck in composition. The best you can write will be the best you are”. Just as I wrote all those years ago… “what you write is who you are to become”.
Both Emerson and Thoreau giving credence, or license, to the idea of anxiously awaiting departure to the unknown as the only path to be taken. The way once found to be defined only in order to take the next unknowable step, before then taking it. So that we too can make the unknowable knowable if only for ourselves.
To define the universe in terms of what the ancients found in stillness and go there. To live and reside (without drugs) in an altered state of consciousness. As if no longer stuck in believing or thinking we can only live within what we know, then leaving what’s knowable behind…
For myself, it’s as if to be found appreciating those who have come before us. As if through their knowledge and wisdom we can gain our own. We’ve all known people like this as they have passed though our lives like a comet streaking through our own blue sky. Here today and gone tomorrow. Their purpose to be teachers of the Way, but most often not staying long, except only to maybe get our attention.
Not really, or much appreciated, until they are gone. Only here as if, as stated before, on a passing cloud. Finding joy in remaining an enigma as before. With no pre-conceived patterns. As if a snowflake celebrating its indifference. As if waiting to see if we too are ready to catch the coming wave. Or better yet, create the ripple that become a tsunami.
Looking back, it is those who we celebrate in hopes of latching onto their drawstrings as they pass us by. Their non-conformity our own ticket to ride in knowing the virtue that becomes us. It has been these throughout history in China we have called dragons. Our ancestors and mentors who have shown us the way.
It truly is as if they reside on passing clouds encouraging us to come along for the ride. It’s as if remaining in silence, being drawn to our eternal rhythm and reverberations through music and meditation, that directions arrive to take us there. All that is required is to keep our integrity intact by discarding what isn’t to become of us. Thereby following and knowing final outcomes. As if we shouldn’t keep them waiting.
As I continue to go through my own version of Lao Tzu’s Tao Te Ching that I wrote in May/June 2000 and my book, Thoughts on becoming a Sage, The Guidebook for leading a virtuous Life, I am asked to tell… just who was this Lao Tzu and why is he so important? I know I spoke of this last time, but some may have missed so it bears repeating. Lao Tzu’s Tao Te Ching was the culmination of thousands of years of philosophical thought of what was to become Taoism thanks in part to copies found in tombs of those who were buried with copies of it in China. There are eighty-one verses in the Tao Te Ching. Verses 30 and 31 
appear below. Verses 1 through 29 were seen here on my most recent posts. The balance will be seen here over the coming months. A partial preview can be seen on the Lao Tzu and Taoism tab here on my website. Ultimately, it is what the sage has learned and then in turn taught along the way that guides us. The commentaries below are meant to be read as a discussion between Lao Tzu and those interested who have thought deeply about the text itself. The quotes below and references to their authors are from Red Pine’s, Lao Tzu’s Taoteching.
Thoughts on becoming a Sage
Verse 30 – Winning when you have no Choice
The Tao teaches us to win with our integrity intact. To let our spiritual fortunes, guide the way.
In keeping with your role as remaining at the foremost point of mediation you have come to a few basic tenants. First is an understanding of what it takes to win without using force. That it is better to win, then stop – letting common sense prevail. Next to win with your humility intact letting everyone take credit for the outcome. Third, to win without being cruel to another, giving them the victory as well. And finally, to win when you have no choice.To be so caught up in the final outcome that it is only natural that events and success will follow. That the foremost law of the universe is that we reap what we sow and that what we cultivate comes back to rule the day.
Ultimate victory occurring when you appear to prosper, but remain poor. Become full yet seem empty. Keep virility at arm’s length thus remaining forever young and allowing death to make no appearances.
The knowing sage ages without growing old. ##
Su Ch’e says,
“Those who possess the Tao prosper and yet seem poor, become full and yet seem empty. What is not virile does not become old and does not die. The virile die. This is the way things are. Using an army to control the world represent strength. But it only hastens old age and death.”
Lu Hui-Ch’ing says,
“To win means to defeat one’s enemies. To win without being arrogant about one’s power, to win without being boastful about one’s ability, to win without being cruel about one’s achievement, this sort of victory only comes from being forced and not from the exercise of force.”
Wu Ch’eng says,
“Those who possess the Way are like children. They age without growing old.”
Ho-Shang Kung says,
“Once a plant reaches its height of development, it withers. Once a person reaches his peak, they grow old. Force does not prevail for long. It isn’t the Tao. What is withered and old cannot follow the Tao. And what cannot follow the Tao soon dies.”
Lao Tzu says, “Tyrants never choose their end” (42).
Verse 31 – Remaining Centered in the Tao
Learn not to expand your energies or passion on things of little or no consequence.
Remaining still and reserved as if you are pre-occupied with your own enthusiasm. To those around you, simply smile at what living brings to greet you each day and to trouble say ah so!
Not as one considered as self-centered, but as Tao centered spreading your joy and laughter to all you meet. Letting joy for knowing your place in the universe become your foremost point of engagement.
Learn not to let situations control you. Instead, remain in control by not allowing events to cloud your vision as you lead others with dispassion, humility and self-control.
When you can respond as if events were gnats, too small to even notice, then you may begin to see over the next horizon as your destiny becomes clear. ##
Sung Ch’ang-Hsing says,
“The system of ritual devised by ancient kings treated the right as superior and the left as inferior. Being superior, the right represented the Way of Victory. Being inferior, the left represented the Way of Humility. But victory entailed death and destruction. Hence those on the right were in charge of sad occasions, while those of the left were in charge of happy events.”
Li His-Chai says,
“Sun Tzu discussed in detail the use of strengths and weaknesses, of direction and indirection in warfare, but he did not understand their basis (5-6). Lao Tzu says dispassion is the best policy, for it secures victory without a display. This might seem odd, but dispassion means to rest, and rest is the root of victory. While passion means to act, and action is the basis of defeat.”
Li Jung says,
“The ancients used weapons with compassion. They honored them for their virtue and disdained them as tools. Once the enemy was defeated, the general put on plain, un-dyed clothes, presided over a funeral ceremony, and received the mourners”.
Shang Kung says,
“In times of decadence and disorder, we use weapons to defend the people”. Su Che says, “We take up weapons to rescue the distressed and not as a matter of course”.