Number 47
March 1, 2018
Emulating the five jades as our own aspirations and behavior
In ancient China the role of the importance of jade became very valuable. Like gold, its role in society became the real thing. As if possessing fine jade could extend its value through the virtue it’s holder had as well. Radiating that inner quiet, or quality, which is often associated with spiritual attainment. Gaining a feeling that there is a gaze, a watchful eye, watching over you.
The gaze seemingly open, calm, benign, without judgment of any kind, and yet, when we are confronted with it, it acts like a mirror and we can see what remains hollow in ourselves, all that is greedy, angry, and unwise. The jade reminding us that there is much more to ourselves than simply appearances.
As if having what was to be called the inner qualities of the “five jades”, you received praise and encouragement from your peers. This was clearly something the emperor and early kings tried to emulate and demonstrate and was a subject taught in “the art of becoming”. This also fit into the embodiment of Confucian ideals of benevolence as one attempted to modify his behavior to fit the norm. Exemplified by what became known as filial piety in Confucian philosophy, as a virtue of respect for one’s parents, elders, and ancestors.
It was the key to maturity in every level we might attain in our family, our life, and society. Cultured gentlemen always wore jade… In its highest estimation it would be as if you were ease-dropping on our soul’s place in the universe. As if the phoenix rising again, moving from where you find yourself to where you need to be. Becoming free of negativity and associating with our sense of connecting to vibrations beyond the here and now.
What could, or what is to become of, our eternal essence. To get to the point of “what shows up is who we are in relationship to our greatest endeavor and destiny”.
A great author whose writing I follow is Abraham Hicks. Several of his basic premises are that you (we) are a physical extension of that which is non-physical. Next, is that you are here in the body because you choose to be here, and third, that the basis of your life is freedom and the purpose of your life is joy. I spoke extensively about this idea of freedom in my previous blog here on my website. My sense of his ideas center around the notion that our emotions are what guides us and aligning with our desires sets in place our destination. That we are here to align with our greater truth. Finding and associating with these vibrations we allow this energy to flow through us. That when we connect to joy, and what we love, we discover the purpose of our lives. To even as Joseph Campbell would say, to discover or find our bliss. This equates even to kung fu, as I have written before, that with this we find our expansion.
That we cannot act in generalities, but find our own specific purpose. What the ancient shaman found and learned by following nature and what was to become of the I Ching, that the truth you know is the same truth you use in guiding your thoughts and actions. Once ingrained, this truth makes you unavailable to anything else.
Hicks basic premise of the “law of attraction” … is that choice is our greatest level of consciousness and fits well into what Wang Pi from the early Han Dynasty said when he updated both Lao Tzu’s Tao Te Ching, and the I Ching, the Taoist ideals of Chuang Tzu’s perfected man and “cause and effect”. With their help we learn to live the Tao catching glimpses of ourselves, as we simply continue on our way.
It’s what the Buddhist conveys when he says that every day is new and that ultimately nothing takes us far from our path. That when we stray, we ultimately find the freedom to return to our path to find why we are here and where we need to be. Our challenge as Chuang Tzu above was always conveying, is that it is as we learn to pivot and come back into alignment to who and what we are that counts. That it is as if our source keeps trying to reroute us… that we are never lost and that we should lean on from where we came. It is as if we are reminded that we are co-creators with the universe. It was this consciousness of choice that jade in ancient China became an emblem of life assisting us in creating our highest endeavors.
Accepting and wearing jade signified that you acknowledged your place in society. As if you had found kung fu and a life in wu wei, or your highest endeavor, assured of your ultimate destiny… As if you were somewhat sage-like yourself, yet bound to a humble and simple lifestyle.
As if you were the master of knowing your place in the universe, earth, people, and perhaps even heaven itself, and were living it. Jade could symbolize you had made it. Versus those who were afraid of not measuring up, who collected possessions and gold instead. Jade although was very rare, and those seen as the rightful owners were the very fortunate, the kings and emperor. While possessing the five jades represented the highest virtues one could obtain. They were as follows:
- That mildness shows morality.
- Graciousness shows righteousness.
- Modesty shows etiquette.
- Solidness shows wisdom.
- Lucidness means loyalty.
Jade broach from the Early Han / Shaanxi
Xu Shen, from the Han Dynasty (206 BC to 221 AD), details the five virtues describing the makeup of jade in his work Shuowen Jiezi:
Benevolence for its lustre and brilliance. Honesty for its translucent texture.
Wisdom for its tranquil and far-reaching tone.
Integrity and Bravery for it may be broken but cannot be twisted.
Cover of a modern reprint of a Song Dynasty edition the Shuowen Jiezi an early 2nd-century Chinese dictionary from the Han Dynasty. (Wikipedia)
In Chinese mythology there is a character known as Bixia Yuanjun, also known as the “Heavenly Immortal Lady of Jade” or the “Lady of Mount Tai”. According to some mythological accounts, she is the daughter or the consort of the Great Deity of Mount Tai. Statues of Bixia Yuanjun often depict her holding a tablet with the Big Dipper as a symbol of her authority.
Jade Emperor Peak on Mount Tai is the holiest of Taoist pilgrimage destinations in China. For over three thousand years Taoist pilgrims have journeyed up to this peak. Thousands visit Jade Emperor Peak daily, making Tai Shan one of the most climbed mountain in the world.
There are 7,200 stairs that lead to the eastern summit, and there are many ancient temples to visit on this route. Mount Tai is a world heritage site and is the holiest of Taoism’s Five Sacred Mountains. I have been here many times. Usually walking up to the peak, then riding the tram back down.
Over thousands of years through the teachings of both sage and shaman alike these traits proved, or showed, how one’s life fit into the true meaning of longevity and a life well-lived. It meant the rise and fall of kings, emperors, and dynasties were tied to basic principles. That values mean nothing if not intrinsically tied to virtue and today’s pragmatism.
In China these virtues were illustrated by adhering to the principles expanded on by Lao Tzu and Confucius. Interestingly, it would be how Confucian philosophy was modified through commentaries that enabled those in power to convey what he really meant to say. By example, under a tab on my website is something called “The Dazhuan – The Meaning of the I Ching”. In history, it is considered to be a segment of the Ten Wings that conveyed how one should emulate the true path of one wishing to have influence in popular culture.
As if a road map to understanding how to “fit in” with the I Ching as the ultimate guide. But it was to be Confucius, and those who followed him, that were to show the ultimate way. In the early Han Dynasty, the Han emperor, required every city in China to have what was to be called “a Temple honoring Confucius”. While trying to provide structure and “rites” that tied the present back to the past going forward. In reality, it was this philosophical glue or melding together, that tied the rights of the Emperor and his followers to the past that gave him authority to serve and act on the people’s behalf. Confucian doctrine held it all together.
Sage from Three Kingdoms Culture (AD 184/220–280) was the tripartite division of China between the states of Wei, Shu, and Wu, following the Han dynasty Jade statute from Chengdu.
Another source is my own experiences in China and Qufu found here on the website under the tab “Qufu and Confucius”. In my travels to Qufu since October 1999, I have observed many people in the birthplace of Confucius who have become close friends, as well as, traveled to many cities, towns, and villages of my students in Shandong Province. While the focus here is on Lao Tzu, most historians feel Confucius at heart was a Taoist. To the reader, some sense of Confucianism is important as we tell the story. There is a famous stone carving of Confucius meeting Lao Tzu in Jining dating from the Warring States Period (475–221 BC) although, most feel that they probably did not meet. It is said that Lao Tzu told Confucius that… “He should not be so full of himself”. I was given an etching of the stone tablet from the Han dynasty that depicted this meeting. I gave it to the Confucius Institute at Miami Dade College in Florida where I was an adjunct professor a few years ago.
Confucianism’s primary principles are:
- Jen – the golden rule
- Chun-tai – the gentlemanly man of virtue
- Cheng-ming – the proper playing of society’s roles
- Te – the power of virtue
- Li – ideal standards of conduct
- Wen – the peaceful arts (music, poetry, etc.)
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 32 and 33 appear below. Verses 1 through 31 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 32 – The River of Tao runs through Me
Going through each chapter of the Tao Te Ching is as if a river is running through me. Cleansing my heart, clearing my head and satisfying my soul.
As if I have become nameless and my body non-existent as I become one with the Tao. Living the life as the true sage as the Tao becomes me.
I am forever transformed.
The Way becoming simple and clear as the natural extension of your every action. Focusing on what remains small and beyond command by others except for appearance sake. When you expand, however, it is as if you are everywhere. You become both heaven and earth combining as one.
Embracing the simple and working without effort, my true nature remains unburdened as material things and desires run through me and dissolve as if they were never really there. Showing the way, but leaving others to discover the Tao for themselves.
You appear as if dew leaving no trace. Given a name you become distinct. Showing restraint and finding no trouble your true purpose has run its course. ##
Ho-Shang Kung says,
“The Tao can be yin or yang, it can wax or wane, it can exist or not exist. Hence it has no fixed name.”
Chiao Hung says,
“We call it ‘simple’ because it has not been cut or polished. We call it ‘small’ because it is faint and infinitesimal. Those who can see the small and hold onto it are rare indeed.”
Wang Pi,
“If someone embraces the simple and works without effort and doesn’t burden their true nature with material goods or injure their spirit with desires, all things will come to them on their own and they will discover the Tao by themselves. To discover the Tao, nothing is better than embracing simplicity.”
Jen Fa-Jung says,
“In terms of practice, if someone can be serene and natural, free himself of desire, and put his mind at rest, his yin and yang breaths will come together on their own and penetrate every artery and organ. Inside his mouth, the saliva of sweet dew will appear spontaneously and nourish his whole body.”
Verse 33 – Living Beyond Attachments
Proceeding unconsciously, as if you are only following the whims of the Tao and playing the role that you are here to play. Knowing your place is secure and you destiny to one day return to live with dragons is assured.
What then can occur in the here and now but to live fully enmeshed in the Tao and to be sure you complete the role you are here to play. As if to live beyond attachments while continuing to pursue your final destiny The sage becomes wise by knowing himself and remaining perceptive of others by only being concerned about conquering himself and not others.
By striving to succeed at his endeavors and knowing contentment as his definition of being wealthy. Not losing his place thereby living forever. ##
Su Ch’e says,
“Perception means to distinguish. Wisdom means to remove obstruction. As long as our distinguishing mind is present, we can only know others, but not ourselves.”
Confucius says,
“Those who govern with Virtue are like the North Star, which remains in its place, while the myriad stars revolve around it.”
Li His-Chan says,
“Perception is external knowledge. Wisdom is internal knowledge. Force is external control. Strength is internal control. Perception and force mislead us. Wisdom and strength are true. They are the doors to the Tao.”
Sung Ch’ang-Hsing,
“The strength of those who conquer themselves is of ten kinds: the strength of faith, the strength of charity, the strength of morality, the strength of devotion, the strength of mediation, the strength of concentration, the strength of illumination, the strength of wisdom, the strength of the Way, and the strength of Virtue.”
Lu Nung-Shih says,
“Before we distinguish them, life and death share the same form, the ten thousand things dwell in the same house. Our body is like the shell of a cicada or the skin of a snake: a temporary lodging. The shell perishes but not the cicada. The skin decays but not the snake. We all have something that survives death.”
Ts’ao Tao-Ch’ung says,
“Though the Great Way might be far off, if we persevere without pause, we advance. We get closer and closer, until suddenly we become one with the Way. Whoever has a role can do anything. Outside, be content with your lot. Inside, focus on the Way. And you cannot help but live long with devotion.”
Wang Pi says, “Those who strive with devotion reach their goal. Those who examine themselves and work within their capacity don’t lose their place and are able to endure. Although we die, the Tao that gave us life does not perish. Our body disappears, but the Tao remains. If our body survived, would the Tao not end?”
Wang P’ang say,
“The natural endowment of all things is complete in itself. Poverty does not reduce it. Wealth does not enlarge it. But fools abandon this treasure to chase trash. Those who know contentment pay the world no heed. This is true wealth. Mencius said, “The ten thousand things are all with us (7A.4). How could we not be healthy?”
Number 48
March 12, 2018
Lent, the Art of Forgiveness and the Road Not Taken
All the qualities that the great masters found; we can attain as well. It all depends on our own efforts, our diligence, our deeper knowing, and our correct motivation. – Ogyen Trinley Dorje.
How do we learn to listen to, speak and write from our inner voice? How do we learn to act on our highest calling or endeavor? We do so innately, by and through discretion, insight and wisdom.
Modeling our thoughts and behavior from what we have learned and observed, and from this we know how to proceed. How do we inspire others to do the same?
How do we learn not to be fixed in our thoughts going this way or that, when we ourselves don’t know, or are not aware of what the final outcome of where a particular path may lead? When a basic law of the universe is that all things must change. Nothing ever remains the same and as we continue to grow neither do we. That the first step to change is learning forgiveness. Forgiving ourselves, as well as those around us, for not meeting expectations that were not all that important to begin with. That it is when we become fixed in a certain way, we too begin to die. It is nature’s way of replenishing itself.
As most of those following me here know, I recently posted something about Dr. Martin Luther King, Jr. and Mahatma Gandhi. In addition to several hundred “likes”, I 
received four or five comments from people who had terrible things to say about Gandhi. I could not understand such vitriol for a man who changed the world and the lives of millions of people for the better.
Mahatma Gandhi during the Salt March protesting against the government monopoly on salt production. (Image: Getty Images)
Even for myself, I have quoted him in my books and writing. His line attributed to him “We must be the change we want to see in the world”, is one of the most transformative statement’s one could make or say. Were either of them perfect – no. And then we look to our own frailties and have to ask… are we, and then acknowledge that perhaps it was their struggles and greatness that may have contributed to our own awakening. To maybe take the higher path, or road, that ultimately defines us as well. History ultimately always tells the story. Gandhi’s influence lives beyond him and he will be considered immortal because of it. Who and what is it that tells the memories of times gone by as we help others to remember what they too may have forgotten?
In ancient China, as with every civilization, we learned that our actions lead to consequences. If we start a fire… things will burn. If uncontrolled then the fire will burn everything in its path.
When the flood comes, there is no safely until or unless you reach higher ground. Nature re-constructs from what is left behind just as we do from those we follow. We build on the strengths and weakness of ourselves and others and gain wisdom, insight, and discretion along the way. Our words and actions express this every day. They serve to define us and have consequences as well. That it is what inspires us that guides our way. It’s like following directions will get us there so we take them.
It is as Robert Frost said, that it is the road not taken that leads us to a different reality that could have been our best way to go. Ultimately it is what we “take away” from the experience that guides us.
His poem “The Road Not Taken” begins with a dilemma, i.e., coming to a fork in the road and we have to decide which path to follow: One forest has replaced another, just as—in the poem—one choice will supplant another. The yellow leaves also evoke a sense of transience; one season will soon give way to another, just as with our lives. Wishing both paths could be taken, a choice must however be made. In the end Frost said,
‘Two roads diverged in a wood, and I—/ I took the one less traveled by / And that has made all the difference.’
Wow… now that’s inspiring. The point being, that we can be influenced or guided by his writing, but it doesn’t not necessitate our reflecting, or being judgmental on Frost’s character. Kind of like the line in the song by George Harrison “If you don’t know where you’re going any road will take you there”. As if it’s where the attributes they emulate take us.
Another great writer was Jack London, who wrote “Call of the Wild” and his ability to portray the wild, untamed Yukon. What he did in his life might cause some to disparage him, just do we judge him and not his contribution to the world through his writing? The list goes on and on. The point being we accept others through forgiveness and acknowledge their humanity. We seem to want to mold others into who we think they should be, instead of accepting their awesomeness as to who they really are… warts and all.
I give Desmond Tutu the final word below. I think a part of developing forgiveness in 
this time of lent before Easter, is understanding that we believe what we are taught to believe. It seems as though it is through our own acts of forgiveness we are asked now to take, that we are given an opportunity for spiritual transformation. To find and then follow a transcendent life as we learn to reverberate the energy that encompasses us and to see beyond ourselves. As if we are to be reawakened. With this we see the resentments we have grown accustomed to and remove them. It is through forgiveness we begin to see beyond personal attributes of those we look to that would demean their legacy. As if we want those, we look up to be perfect, without modifying our own behavior that matches them. Since we fail to nourish the greatness in ourselves, we seem not to want to see it in others as well. Just as it is very common to have historical figures to have their personas amplified to match the cause they represent.
I especially like the words in a book by Desmond Tutu in The Book of Forgiving: The Fourfold Path for Healing Ourselves and Our World. 
“Forgiveness does not relieve someone of responsibility for what they have done. Forgiveness does not erase accountability. It is not about turning a blind eye or even turning the other cheek. It is not about letting someone off the hook or saying it is okay to do something monstrous. Forgiveness is simply about understanding that every one of us is both inherently good and inherently flawed. Within every hopeless situation and every seemingly hopeless person lies the possibility of transformation.”
A Desmond Tutu second quote I liked was “Transformation begins in you, wherever you are, whatever has happened, however you are suffering. Transformation is always possible. We do not heal in isolation. When we reach out and connect with one another—when we tell the story, name the hurt, grant forgiveness, and renew or release the relationship—our suffering begins to transform.”
I would add that ultimately, it is in knowing who we are, that we can only desire the best for them. That we don’t contribute to spiritual degradation. That we become an expression of light with compassion and connectedness with all things.
That it is what we take away from our experiences with MLK, Gandhi, Desmond Tutu, and others that helps us to remember what we have forgotten as to who we are for eternity’s sake. The reverberations of energy that serve to help us to be willing to show up as who we are meant to be. To become as the ancient Chinese have said through the millennia. That we are one with the ten thousand things. With this we find the blossoming of our soul. To as Charles Fillmore, founder of Unity said, “We are to forgive and ask forgiveness. Seeing others as pure spirit is our own road to freedom. That with forgiveness everything becomes new again.” As though the open road awaits us.
The basis of Confucius teachings was thoughts of benevolence towards all. By definition, benevolence meant to forgive and move all to higher ground through our own actions.
The Buddha awoke by recognizing that all of creation, from distraught ants to dying human beings, are unified by suffering. Recognizing this, the Buddha discovered how to best approach suffering. First, one shouldn’t bathe in luxury, nor abstain from food and comforts altogether. Instead, one ought to live in moderation (the Buddha called this “the middle way”). This allows for maximal concentration on cultivating compassion for others and seeking enlightenment. Next, the Buddha described a path to transcending suffering called “the four noble truths.”
The first noble truth is the realization that first prompted the Buddha’s journey: that there is suffering and constant dissatisfaction in the world: “Life is difficult and brief and bound up with suffering.”
The second is that this suffering is caused by our desires, and thus “attachment is the root of all suffering.” The third truth is that we can transcend suffering by removing or managing these desires. The Buddha thus made the remarkable claim that we must change our outlook, not our circumstances. We are unhappy not because we have become greedy, vain, and insecure, but that we see the world through eyes looking outward, not inward. By re-orienting our mind and actions, we can grow to be content. The fourth and final noble truth the Buddha uncovered is that we can learn to move beyond suffering through what he termed “the eightfold path.”
The eightfold path involves a series of aspects of behaving “right” and wisely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
That wisdom is a habit, not merely an intellectual realization. One must exercise one’s nobler impulses. Understanding is only part of becoming a better person.
Seeking these correct modes of behavior and awareness, the Buddha taught that people could transcend much of their negative individualism—their pride, their anxiety, and the desires that made them so unhappy—and in turn they would gain compassion for all other living beings who suffered as they did. With the correct behavior and what we now term a mindful attitude, people can invert negative emotions and states of mind, turning ignorance into wisdom, anger into compassion, and greed into generosity.
The ancient Taoist Li Jung says, “The Great Image has no form. What has no form is the great and empty Way. To ‘hold’ means to focus or keep.
Those who can keep their body in the realm of Dark Virtue and focus their mind on the gate of Hidden Serenity possess the Way. All things come to them.
Clouds appear, and all creatures are refreshed. Rain pours down, and all plants are refreshed. And all these blessings come from such a subtle thing.”
The road always seemingly coming back full circle to Lao Tzu, and thoughts of Taoism. 
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 34 and 35 appear below. Verses 1 through 33 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 others 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.
Verse 34 – Knowing no borders you learn to lead the Way
Living each moment in virtue through grace, while remaining unrestrained in every thought, action and deed.
Coming across to others as neither weak nor strong or right or wrong, so that you may respond to all things and move them in any direction.
Knowing no borders and remaining neutral. In control but letting everything find its own course just the same. Simply doing what you do best as if you are drifting through time. With no predetermined destination you go everywhere, see everything using the Tao as your compass and oar. Continuing by grace so that you go without bringing attention to yourself, never speaking of your power or mentioning your achievements as you endeavor to remain small.
Never acting great but doing great things. Everything eventually coming before you as you let each go by seemingly out of your control. Recalling Chuang Tzu and his refrain that the Tao has no borders. As you sit back watching as the world comes to your doorstep. ##
Hsuan-Tsung says,
“To drift means to be unrestrained. The Tao is not yin or yang, weak or strong. Unrestrained, it can respond to all things and in any direction. It is not one-sided. As Chuang Tzu says, “The Tao has no borders (2.5).”
Wang Pi says,
“The Tao drifts everywhere. It can go left or right. It can go up or down. Wherever we turn to use it, it’s there.”
Sung Ch’ang-Hsing says, “Outside of the Tao there are no things. Outside of things there is no Tao. The Tao gives birth to things just as wind creates movement or water creates waves.”
Wang P’ang says,
“When the Tao becomes small, it doesn’t stop being great. When it becomes great, it doesn’t stop being small. But all we see are its traces. In reality, it isn’t small and it isn’t great. It can’t be described, t can only be known.”
Lu Hui-Ch’ing says,
“The Tao hides in what has no name, and the sage embodies it through what has no name. He doesn’t consider himself great, and yet no one is greater. For he can go left or right. Hence, he is neither small or great. And because he is neither small or great, he can do great things.”
Ch’eng Hsung-Ying says,
“The Tao produces all things, and all things turn to it. It’s like the sea. All streams empty into it, and yet it doesn’t control them.”
Verse 35 – Remaining Humble Yet Inexhaustible
Holding onto the true image of myself with humility, comity and grace I remain humbled by what the Tao places before me. As I recommit my entire essence to only promoting that which comes forth as the greater image or vision that I am here to complete. All the while knowing that my highest aspiration can succeed only with the success of all around me.
As the world comes forth to greet me each day, I remain protected, as I have no form thereby beyond whatever harm may come my way. I remain safe, serene and as one with the Tao.
Eventually everything coming before me as an equal, I walk guided by selflessness as all things come to me. As I remain one with all things. While forgetting myself in others, others forget themselves in me. Therefore, everyone finds his or her place and no one is not at one with me.
Keep only to the plain and simple drawing people closer as you entertain with images of the Tao. Remaining at the point of inquiry, with no one quite sure how to love or hate, with no shape, taste or sound with which to please others. Remaining enmeshed in the Tao your role can never be exhausted. ##
Lu Tung-Pin says,
“Unharmed our spirit is safe. Unharmed, our breath is serene.
Unharmed, our nature is at one”.
Te-Ch’ing says,
“The sage rules the world through selflessness. All things come to him because he is one with all things. And while he forgets himself in others, others forget themselves in him. Thus, all things find their place, and there are none that are not at one.”
Chuang Tzu says,
“A great man’s words are plain like water. A small man’s words are sweet like wine. The plainness of a great man brings people closer, while the sweetness of a small man drives them apart. Those who would come together for no reason, separate for no reason” (20-5).
Ho-Shang Kung says,
“If someone uses the Tao to govern the country, the country would be rich, and the people prosperous. If someone used it to cultivate himself, there would be no limit to the length of his life.”
Number 49
March 21, 21018
Living History – matching our own ultimate aspirations… with the stars.
The sage creates a sacred space around him. He emits an aura of compassion and mindfulness and seeks only to impart the wisdom of the universe to others. The sage releases what has blocked him in eternity, as he listens to signals from the dawn of time. The sage retires from unhappiness, worry, and the pursuit of possessions.
The sage fills his life with the energy of abundance, defines prosperity as the positive energy from within, and withdraws from the strain of seeking security. As he admonishes others to retire from unhappiness, as you spend every moment creating and manifesting your own eternal vibrations. Enjoy the moments given you. Love the people around you. Live the life offered you. And know that it is when you show up as authentic, that you give others permission to do the same.
Living history is said to be the task of each successive generation. It’s something we all do. As if we are constantly reinventing ourselves to meet, or fit, the times. It is what we tell future generations what we have left behind. That we create the world as we go with what the ancients have taught us as cause and effect through the ages. We often forget that the most important thing is the evolving of our soul. The choice we have is what vehicle are we using for our personal growth. As we are not to forget, but instead build onto our spiritual identity. Becoming resilient to what we come in contact with becomes the key.
As the future speaks for itself, along with and what the memories of those who came before are telling us today. It is as the Taoists say, that what goes into something must equal what comes out as the universe teaches that there are no short-cuts. It’s what the shaman learned in following what was to become or known as following nature, the I Ching, or what we would call complimentary opposites. Just whose and what aspirations do we follow, if any? As we follow the clarion call to do no harm.
Knowing this, a wise man once said that you should never 
believe something simply because you want to believe it. Perhaps we all should examine what we think we know, as we acknowledge that the chaos and/or enlightenment we create is but a ladder. Both for ourselves and others that goes both up and down, or maybe static and remains as if glued in place. I recall visiting Stone
henge and Bath, England in 1995 with my wife Marie and going by the sculptures of angels climbing Jacobs Ladder on the west front of Bath Abbey, whose history spans well over a thousand years. With the local Roman baths, a thousand years prior to the church that had been hidden from view for centuries.
Stonehenge itself is perhaps one of the world’s most famous prehistoric monuments. It was built in several stages: the first monument was built about 5,000 years ago, with the unique stone circle was erected in the late Neolithic period about 2500 BC.
Stonehenge beginnings were about the same time of the Dawenkou culture in early Shandong Province in China, not too far from Zibo and even Qufu. The figure on the right is an ancient sunrise painting. The painting was a design inscribed on a big-mouthed pottery jar-a sacrificial vessel to the sun by primitive Chinese forebears in Shandong during the period when the Dawenkou culture thrived (4000-2000 BC). This painting, or design, consists of three parts: upper, middle and bottom. The upper part is a round sun. Below it is a moon. A huge mountain with five peaks is at the bottom. 
Some experts think this might be the original of “sunrise”, with the sun above a cloud (or perhaps above the setting moon), on top of a mountain. The same character appears in inscriptions on bone or tortoise shell, on ancient bronze vessels, in lesser seal characters, in official script and in regular script in later times. The origin of the character is shown in the picture. From the angle of calligraphy, we might regard the sun in the picture as round as a circle. The moon is a bit wavelike. The mountain is drawn with the brush exerting strength.
The parallels would be the shaman’s attachment to astronomy and telling the future based on man’s early connection to nature and the moon, following the stars, and earth’s rotation around the sun and our own pull and connection to it all. Just as with the 
astronomical finding around the history of Stonehenge. The depiction to the left is the yin/yang symbol of the I Ching in front of the Hall of the Three Purities at the Qingyang Taoist Temple in Chengdu. Reminded even then of the cosmic principles of yin and yang as we think of the ridge pole, up verses down, dark verses light, and things seen as opposites. Of thoughts of energy and matter and the flow of all existence that we are to stay in tune with and play the role we are given. Of transformation and what it all means, ultimately for us and others.
Gaocheng Astronomical Observatory, also known as the Dengfeng Observatory, is a 
World Heritage site in Ji Dan, the Duke of Zhou’s shrine, Gaocheng Town, near Dengfeng in Henan province, China. This site has a long tradition of astronomical observations, from the time of the Western Zhou up to the early Yuan dynasty. There is also a gnomon used for the Da Yan calendar in 729 AD and the great observatory of the Yuan Dynasty. It is believed that the Duke of Zhou (c. 1042 BC) had erected at this place a Ceyingtai (observatory measuring the shade or gnomon) to observe the Sun. The great observatory was expanded extensively in 1276 in the early Yuan dynasty on the order of Kublai Khan. It is definitely on my own bucket list, the next time I’m in China.
The point here is that both ancient cultures were following vibrations, or signs of the universe, perhaps a higher power, to base and make their decisions. As if saying that eternity is already etched, or ingrained, in my soul and I am already home. That the more attuned, and in line with nature I find myself, the more I am in keeping with my path. That I am happiest when I am finding my way, as if I am found returning to my source. This is the essence of what Taoism was yet to be called and become. As stated earlier, we often forget that the most important thing is the evolving of our soul and following vibrations leading back to our source. The shaman has always directed us to look to nature, the universe, and the stars knowing they are the ultimate vehicle that connects us with our spiritual identity. Staying true to ourselves once we find the path, or way, has always been the key. That the way, becoming one with the Tao, has always been within us to 
find.
Today you can add an application to your cellphone called OSR – Star Finder that can identify your location in relation to the stars. Simply point your phone upwards and scan the stars on the horizon. The constellations will be pointed out to you. Amazing. (Aries, Cancer, Virgo, Sagittarius, I am of the Libra constellation… my own star is up there somewhere). We are all as you know simply as Carl Sagan said… “star stuff”.
Below is a portion of the Preface of my book that was published in China in 2006, that explains Taoism a little, for those who may be unfamiliar. “Thoughts on becoming a Sage” represents the author’s interpretation of the Tao Te Ching in a personalized style that illustrates the way of virtue and steps one would take in seeking out those attributes most resembling a “sage like” lifestyle and ways to live in the secular world.
The paradox being that one cannot see oneself as a sage in the here and now… This would be seen as presumptuous. That one should begin to see beyond and simply aspire to see beyond himself and whatever his shortcomings may be and in doing so he can catch glimpses of his highest endeavor and destiny.
Just as there is an underlying or unity of philosophical religious teachings throughout the world, as shown by the teachings of Jesus of Nazareth, Mohammed of Medina, Hindu and the Bhagavad Gita, Buddha, Lao Tzu, Mencius, Confucius, and others… one who emulates or strives to live a life of virtue sees past self-imposed religious differences and intolerance found in the world around him. They see the likeness in everyday activities where virtue, or man’s highest endeavors, are reflected and accepted as universal truths, i.e., that we are all God’s children. It is when one reflects on his or her place in the scheme of things reaching an understanding of where they fit into this unity found in nature that the journey begins for real.
In Chinese history there was an individual who lived in the sixth century during the Tang Dynasty that epitomized this universal sense of collective spirit and wisdom. Li Fang saw the need for Confucius teachings to be seen as compatible with Taoism, the teachings of Lao Tzu and Buddhism the teachings of Loashan Buddhism that was prevalent at the time. He professed to an understanding that all religions followed a core belief of a singular God. All religions simply served as the mechanism to help people get to a similar place and that no one process was necessarily better than another. Each simply the process of finding and following one’s natural inclination to nurture a personal relationship with God.
To begin to understand Lao Tzu’s Tao Te Ching, you must first begin by understanding what he meant by the Tao, or what is commonly referred to as the way or path one should follow throughout one’s life.
The way defines one’s path to ultimate reality. Although Lao Tzu continually throughout the Tao Te Ching re-affirms, he does not know it’s true name, without a name it simply becomes the way, or better known as the “way of virtue. Albeit serving to find one’s ultimate path… That ultimate reality is to reach a commonality or understanding of one’s place in the physical universe, known as heaven and earth, and relationship with all things in it or what is commonly referred to or known as the ten thousand things.
The author’s understanding of Taoism as reflected in today’s culture and society, is illustrative of a sense that the Tao does not simply give birth to all things. It continues to remain present in each individual thing as a power or energy.
In a truly religious sense, we refer to it as one’s eternal spirit or soul, or qi (chi). As the Tao manifests within an individual, it can remain static or awaken the person midstream to question his or her role, and what they are to be doing once they awaken to their true endeavor and destiny. Possibly even to grow in a certain way in tune with their true nature. Finding this one can develop their religious identity identifying with the path most comfortable for each individual.
What is it that more than five thousand years of uninterrupted history brings, but a collective consciousness from the days of the earliest shaman, that brings us or leads to a sense of pragmatism, i.e., choosing the middle way that serves the benefit of all?
Common wisdom grew around the needs of all in the community being met. This is not only true of China, but every culture. We seem to have a hard time with this basic principle of life when we think some of us are more deserving than others. That it is when we acknowledge and reconcile with the past that we learn steps going forward. And what could serve as both inspiration and aspiration that serves to guide us. One of Chuang Tzu’s greatest contributions as to the impact of Confucian ideology and what was to later become Taoism, was to question what you see or believe as given. That just because you want to believe something, does not make it true. That if it defies nature it cannot last… Who can know what lies beneath the surface of things, just as in Roman bathes in England, for what is seen and unseen, what may be unknown and all possible outcomes?
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 36 and 37 appear below. Verses 1 through 35 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 others 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 36 – Hoping weakness Prevails
What you would shorten you should lengthen instead. What you would weaken you should spend your time strengthening.
What you would topple, you should raise and what you would take you should spend your time giving.
Most importantly do not abandon your weaknesses as it will be through your weaknesses that your strengths will prevail and endure.
The sage hides his light so it can be kept safe and secure.
While cultivating the Tao he speaks softly and with care. Just as a fish cannot survive out of water, the sage’s greatest asset is not meant to be seen, but should remain in humble and non-intimidating surroundings. Keeping still as in a deep pool he remains unknown to the world. ##
Te-Ch’ing says,
“Once things reach their limits, they go the other way. Hence lengthening is a portent of shortening. Strengthening is the onset of weakening. Raising is the beginning of toppling. Giving is the start of taking. This is the natural order of Heaven as well as for Man. Thus, to hide the light means the weak conquer the strong. Weakness is the greatest tool of the state. But a ruler must not show it to his people. Deep water is the best place for a fish. But once it is exposed to the air, a fish is completely helpless. And once a ruler shows weakness, he attracts enemies and shame.”
Lu Hui-Ch’ing says,
“To perceive shortening in lengthening, weakening in strengthening, toppling in raising, taking in giving, how could anyone do this if not through the deepest insight?”
This is the hidden light. Moreover, what causes things to be shortened or lengthened, weakened or strengthened, toppled or raised, taken or given is invisible and weak. While what is shortened or lengthened, weakened or strengthened, toppled or raised, taken or given is visible or strong. Thus, the weak conquer the strong. People should not abandon weakness, just as fish should not abandon the depths. When fish abandon the depths, they are caught. When a person abandons weakness, he joins the league of the dead.”
Chuang Tzu says, “The sage is the world’s greatest tool, but not one that is known to the world” (10.3).
Sung Ch’ang-Hsing says,
“According to the way of the world. The weak don’t conquer the strong. But Lao Tzu’s point is that the weak can conquer to strong by letting the strong do what they want until they become exhausted and thus weak. Those who cultivate the Tao speak softly and act with care. They don’t argue about right or wrong, better or worse. They understand the harmony of Heaven and Earth, the Way of emptiness and stillness, and become adept at using the hidden light.”
Verse 37 – Upholding the Tao
Practicing the art of nameless simplicity, I go forth with no desires and nothing on my agenda. With the Tao as my anchor I am guided by the virtue of heaven.
The Tao itself doing nothing yet finding that there is nothing it does not do. Yet while 
following the Tao, I do everything that I should do.
Through effortlessness and following the natural course of events, change begins to occur. By upholding the Tao, others begin to emulate your actions and begin to see through their own desire and they too can begin to become still. In stillness, simplicity becomes nameless and seeing beyond oneself becomes self-apparent.
Stilled by nameless simplicity their desires become non-existent. Once gone the world begins to fix itself. ##
Chuang Tzu says,
“The ancients ruled the world by doing nothing. This is the Virtue of Heaven”.
Lao Tzu says,
“I do nothing, and the people transform themselves.”
Te Ch’ing says,
“If nobles and kings could only uphold the Tao, all creatures would change by themselves without thinking about changing. This is the effect of upholding the Tao. When creatures first change, their desires disappear. But before long, their trust fades and feelings well up and begin to flow until desires reappear. When this occurs, those who are adept at saving others must block the source of desire with nameless simplicity.”
Ho-Shang Kung says,
“’Nameless simplicity’ refers to the Tao, which all creatures use to transform themselves and which nobles and kings use to pacify those who engage in cleverness and deceit.”
Hsuan-Tsung says,
“Once the ruler uses nameless simplicity to still the desires of the masses, he must then give it up so that they don’t follow its tracks and once again enter the realm of action. Once our illness is cured, we put away the medicine. Once we are cross the river, we leave the boat behind. And once we are free of desire, we must also forget the desire to be free of desire. Serene and at peace, the ruler does nothing, while the world takes care of itself.”