From this little book of 81 chapters, most of which are only one page long, both a school of philosophy and a religion have evolved – that of Taoism. Even more fascinating from my point of view is that I believe a number of the principles of Taoism have percolated into Buddhism in Asia. There is also some favorable comparisons between Taoism and Indian Hinduism. Which came first we do not know – did Taoism influence both Buddhism and Hinduism, or did these two religions contribute to Taoism certain basic concepts? All three seek after the Way and desire to follow it.
Lastly, Christianity in such areas as Korea has also been influenced by Taoism, for it is the philosophical underpinning of their culture.
I would add that I don’t see this book as leading to great or deep healing for those who have been hurt or damaged. On the other hand, I do see it as laying the foundation, the groundwork, which would subsequently allow such healing to occur. Following its teachings helps settle the mind, organizing oneself and one’s place in the world. Further, its worldview helps orient oneself to an unspoken approach to life.
Since the second century BC, more than 1500 commentaries have been written on this small book.
These 81 chapters can be, for the most part, considered wisdom writings – similar in nature to the Biblical books of Proverbs and Ecclesiastes. They are minimalist and somewhat naturalistic. They rely heavily upon paradox – the seeming contradiction of common sense. They also focus heavily upon leadership – the wise sage or the ideal ruler with perhaps the heart of a yogi.
The first time I read the book, I was immediately struck by its poetry and beauty. I was also impressed by the fact that a number of the chapters utilize nature to teach the reader its lessons. I found that approach compelling, for it fit in with my own interest in nature, in hiking, and in backpacking. It is a quiet approach, subdued, yet insightful. To gain wisdom from observing the natural world, what can be more satisfying? What could be more subdued….fulfilling….or gratifying? This is especially true given my love of transcendentalism – that outgrowth from Unitarian thought in the 1830’s and 1840’s – which manifested itself in William Cullen Bryant’s poetry in Thantotopsis and To A Waterfowl and in Thoreau’s Walden Pond. To learn about life through nature – to seek after and find meaning in our life through careful observation – could one ask for anything more? One gains a sense of moral compass, a natural ethics, so to speak. One can go further into a mystical naturalism – but one need not go that for to find spirituality with these writings.
Hear a few samples of the use of nature from the Tao Te Ching.
From chapter 27:
A tree that fills the arms’ embrace
Is born from a downy shoot;
A terrace nine layers high
Starts from a basketful of earth;
An ascent of a hundred strides
Begins beneath one’s foot.
What a powerful yet simple way to remind one that one must always start small and over time, one’s effort will increase the end result…..so that a terrace nine layers high starts from a single basketful of earth…..We adults know that – but do we ever stop really to ponder it. Not often, I suspect, especially if you are like me, racing so fast at times one forgets to slow down, observe, look, and just be.
Hear too the lesson in chapter 41:
Human beings are
Soft and supple when alive,
Stiff and straight when dead.
The myriad creatures, the grasses and trees are
Soft and fragile when alive,
Dry and withered when dead.
Therefore, it is said:
The rigid person is a disciple of death;
The soft, supple, and delicate are lovers of life.
An army that is inflexible will not conquer;
A tree that is inflexible will snap.
The unyielding and mighty shall be brought low,
The soft, supple, and delicate will be set above.
Maybe it is just me, but the lessons or messages in these verses resonate deeply with values and beliefs that I have….An army that is inflexible will not conquer, a tree that is inflexible will snap. So too in our lives, it is wise to be flexible, to bend like a blade of grass so that a boulder will roll over us, rather than us stand up rigidly as a mighty pine or oak tree and be smashed to smithereens by the same huge boulder. To be flexible is to be alive; to be rigid is to be part of the army of death. When confronted, it is better to bend and yield.
In chapter 43, we find
Nothing under heaven is softer or weaker than water,
And yet nothing is better
For attacking what is hard and strong,
Because of its immutability.
The defeat of the hard by the soft,
The defeat of the strong by the weak –
this is known to all under heaven
yet no one is able to practice it.
I immediately am reminded of the erosion powers of water – in which water shapes the mountain ridges and peaks. Gentle, soft water over time wears away at some of the hardest substances on earth. Such words emphasize to me the value of persistence over time, among other things. But while being persistent, one can still be soft and gentle, loving, and all encompassing, as water will surround and encompass a stone, all the while wearing it down over the millennia.
In an indirect way, I believe the Tao Te Ching’s subtlety influences one to appreciate nature more deeply, to become more observant, and to draw lessons from it. In essence, to think metaphorically about the natural world in a quest for wisdom and insight into how to live one’s life. Much commentary has also been written about the principle of wu wei - of looking at things in their suchness – not changing them – but just seeing them as they are. This view permeates the Tao Te Ching – personifying a wu wei approach to life.
The Tao Te Ching also addresses two main themes, that of living a life of integrity, as in being a sage or a philosopher; and of being an exceptional leader or ruler. For both these ends numerous chapters give instruction. It is interesting that within the Tao Te Ching the two roles, the way of integrity and that of leadership, tend to be intertwined. The authors knew then what we know today – that one must have integrity and authenticity to lead well. Without such integrity, people will not follow you. So the writers tried to point out various ways to maintain one’s integrity.
Not surprisingly, I have tried to incorporate some of the lessons regarding leadership found in the Tao Te Ching into my life as a congregational leader. Much like one who attempts to achieve a consensus, using Taoism for leadership skills is initially slow. Indeed, one is counseled to essentially lead by following. Yet, it does result in more content individuals, in my estimation. Once you adopt this posture, you have few to no one to rebel against you.
Listen to the words of Chapter 12
The sage never has a mind of his own;
He considers the minds of the common people to be his mind.
Treat well those who are good,
Also treat well those who are not good;
Thus is goodness attained.
Be sincere to those who are sincere,
Also be sincere to those who are insincere;
Thus is sincerity attained.
The sage
Is self-effacing in his dealings with all under heaven,
And bemuddles his mind for the sake of all under heaven.
The common people all rivet their eyes upon him,
And the sage makes them all chuckle like children.
I believe these verses make so much sense from a Unitarian Universalist democratic framework. “The sage never has a mind of his own; He considers the minds of the common people to be his mind.” The wise leader does indeed articulate and give voice to that which the people want and desire. Is this not congregational polity to a “T?” The people are empowered – not the leaders. The leader does not impose his will upon them. He follows their will. This is common sense which will carry anyone far in a democratic system of governance. All found on half of a page in a small book.
In Chapter 26 we read the following counsel for leadership:
Act through nonaction,
Handle affairs through noninterference,
Taste what has no taste,
Regard the small as great, the few as many,
Repay resentment with integrity.
Undertake difficult tasks
By approaching what is easy in them;
Do great deeds
By focusing on their minute aspects.
All Difficulties under heaven arise from what is easy,
All great things under heaven arise from what is minute.
One who lightly assents
Will seldom be believed;
One who thinks everything is easy
Will encounter much difficulty.
For this reason,
Even the sage considers things difficult
Therefore,
In the end he is without difficulty.
Reading the foregoing makes me think of policies of non-interference and creating a board which is a policy board as opposed to a board which micro-managing activities in a fellowship. “Act through nonaction, handle affairs through non-interference.” It sounds simple but can be quite difficult. And yet, I truly do believe that often that is the best way to manage – through passivity and awareness.
“Repay resentment with integrity.” Is this not similar to the Christian principle of the Golden Rule – do to others that which you would have them do to you?
“Undertake difficult tasks by approaching what is easy in them.” A gem of wisdom – one I find so necessary when we all feel easily overwhelmed by the complexity of life. I know when I am faced with a difficult paper or sermon, I usually begin by reading about those aspects of the issue upon which I can find articles. Then, I expand and extrapolate, finally coming up with a finished product. “Undertake great deeds by focusing on their minute aspects.” That is comparable to the verse regarding layers – “A terrace nine layers high starts from a basketful of earth.” The point being, one can accomplish great steps but starting with the minute details. So too can a large congregation be built by focusing on the details – while still maintaining an overriding vision.Of course, the Tao Te Ching does more than speak of leadership skills. It also addresses how one should live one’s life if she is to be a follower of the Way. The following simple verse has helped me a number of times to sigh, take a deep breath, and then put things into perspective:
Name or person,
Which is nearer?
Person or property,
Which is dearer?
Gain or loss,
Which is drearier?
Many loves entail great costs,
Many riches entail heavy losses.
Know contentment and you shall not be disgraced,
Know satisfaction and you shall not be imperiled;
Then you will long endure.
The depth of the paradox is delicious to me. “Many loves entail great costs.” One never sees those costs going into a love relationship – at least not in the beginning. One may be blinded by the brilliance of the love, be it with a person, cause or object. Similarly, “many riches entail heavy losses” is so very true. One gives up so much to pursue what we perceive to be riches. Only afterwards may we reflect how much we have spent – either financially, or in time allocations, or even in effort level – in pursuing our riches.The next two chapters which I am going to read contain what I perceive to be underlying links to Buddhism. Chapter 10 reads
Without going out-of-doors,
One may know all under heaven;
Without peering through windows,
One may know the Way of heaven.
The farther one goes,
The less one knows.
For this reason,
The sage knows without journeying,
Understands without looking,
Accomplishes without acting.
To me these verses resonate with the wisdom of sitting still, meditating on the fullness/emptiness of life. They require a letting go of one’s attachments, attachments with invariably lead to all sorts of complications and to dukka, suffering in all its myriad forms. A similar message of letting go is found in Chapter 11, where one is counseled “Should one desire to gain all under heaven, one should remain ever free of involvement.” Letting go can be so powerful of an act – and yet we fight it so terribly, with apprehension and fear, afraid we will lose everything. We fear, and then we cling to our possessions, only to discover they are not so great after all. But by then, often it is too late to relinquish them. We have missed the fullness of life, holding onto our puny stuff.
I would like to close this Sunday’s talk with one of my favorite excerpts, the opening words from chapter 19:
One who knows does not speak,
One who speaks does not know.
So often is this true. However, I believe I have now spoken more than enough, thereby showing the extent of my ignorance. I hope I have stirred your interest in either reading or re-reading this little book of spiritual guidance. Thank you for your attention.
Are there any questions or comments?
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