action without awareness is child, action with awareness is adult
stillness with awareness is deep sleep/meditation, stillness without awareness is samadhi
Where is Dao? …shh……
Zen!
有尋無伺是孩兒, 有尋有伺成年人;
無尋有伺深睡思, 無尋無伺無想天;
道在當中那一個? …噓……
禪!
-> The process of manifestion: 1) birth, 2) nurture, 3)form, 4)materiallze
-> as they are the source and on-going reality of all things
-> vs. we like to interfere and manipulate our creations with our agendas, bias, and attachments.
-> Dao and De everlastingly give birth and nuture all things. Together represents and ongoing creation and evolution of all.
-> As the ongoing source and totality of all, the Dao does not own or manipulate anything. Even life and death are seen as life in different forms (e.g. plants in different seasons). No dying or killing is therefore possible, such is Daoist look of the world.
* * *
Chapter 51 discussion:
We like owning things, claiming credits and manipulating things. When we do so, the self is engaged, and we align with the temporary and limited.
The Dao does not own things, does not claim credit, and do not manipulate things. When we follow it, the self is transcended, and we align with the everlasting and unlimited.
Bilingual version of Ch51: https://www.lisiming.net/ddj34-52/
-> Ordinary people invest their energy in their “self”, which claim credits from reality about what is happening. The process reverses when we surrender attachment to our selves, and align our live to the universal Dao. When this process starts, Dao starts to move and run in our live.
-> From unconscious arises consciousness (the waking up of the “self”), from consciousness arises the perception of the entire world.
Discussion of Ch40:
When we align our intention to Dao or to Truth, the entire universe starts to guide us towards it. The less we are addicted to our selves, the more humble we are, and better the Dao can run through us.
As we start to pay attention to our “self”, we begin to see the nature of it, including how it arises, and how it relates to the perceptive world. Then we are in position to continue its dominance or to reverse the process through surrender.
Bilingual text of Ch40: https://www.lisiming.net/ddj34-52/
-> Abide in the source, one sees the whole world manifesting. Conflicts are self-based descriptions, when the self is transcended, there is no conflict.
-> our “self” is drawn to sensual pleasures, the truth of the Dao however, is beyond pleasure and non-pleasure.
-> beyond senses (sight, sound, taste, smell, feeling), therefore are not limited, and could not be exhausted.
* * *
Chapter 35 Discussion:
When there is no “self”, how could there be conflict? The pathway to ultimate liberation starts with the transcendence of the “self”.
Senses are temporary: sight, sound, taste, smell, feeling are temporary; even thoughts and notion of “self” is temporary. Accept them as they are, and seek the reality beyond.
Bilingual version of Ch35: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj34-52/
-> Beyond boundary and separation, omnipresence.
-> Everyone has its own course, in accordance to its tendencies and choices.
–> If “our source” would interfere “us”, there would be a dualistic separation between the “source” and “us”, which could not happen when the source is beyond separation. The notion of something higher than us and manipulating us stem from the believe that we are separated from our source.
–> Furthermore, the Dao does not claim credit, like the sea doesn’t claim the fishes to be its own. There is no need for claim credit to be the Sea.
-> In the human world, we weight people by how much things one owns and controls, i.e. how much money, assets, relationships, power, control, yet the Dao declares none. Therefore people see Dao to be small.
-> We also weight people by how many things one creates, e.g. things, theories, systems, organizations, offsprings, etc. To this end, the Dao is the biggest of all, as from it arises all things.
-> When something can be described, its bigness is defined and limited. As Dao is beyond description, it bigness is infinite.
* * *
Chapter 34 Discussion:
Besides describing the quality of the Dao, and the theory behind its bigness, this chapter uses Dao to illustrate the power of smallness, i.e. it is from smallness that manifests the biggest. In the human society, great leaders are most often humble, and see themselves as the servant of their group or all. Dao is the ultimate leader, it nurtures all unconditionally, does not interfere, and claims no credit. Its smallness beyond taking credit leads to its bigness beyond description.
We can learn from this quality by following the Dao in our lives. Stay humble, serve unconditionally, and do our part diligently without the constant manipulations and taking credit by the “self”. Allow life to flow, welcome it, and accept it with gratitude. By doing so, we get closer to the Dao and can flow with it. When this occurs, we are small, and we are big.
Bilingual text of Ch34: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj34-52/
-> Master the self (masculine, active), but abide in reality underneath the self (feminine, passive). Then the self can serve humbly in the world.
-> By abiding in reality underneath the self, one is not afflicted by the various recklessness of the typical self, and therefore remains with pure virtue. Like infants, before it is affected by various patterns and believe systems of the world, it is pure.
-> Model of the world is not affected by the selfish attachments or aversion of the typical self (white), it realizes and abides in the reality underneath the self (black). How to attain real abiding in the black? Through knowing the white (understanding and mastering the self). I.e. one needs to fully know what one’s “self” is to master and transcend it. (To claim one has transcended the “self” without knowing what the self is, would be like a ostrich burying its head underneath the sand and claiming there is no predator)
-> When one goes deeper into the core of one’s existence, underneath the self is the non-personal witness, underneath the non-personal witness is the non-personal Self, and underneath the non-personal Self is the unmanifest. So the model of the world eventually returns to the unmanifest.
-> On the worldly level, like we typical like honor and recognition, know this is the self’s need, but allow for insult as well. If we can embrace insult and be unmoved by honor, we go beyond these two states (no self arise in either case), and will become the valley that allows for both.
-> Valley is not empty or lifeless, it is filled with virtue (it embraces and manifests). When one is at one with the valley, what is the need for complexity, extra or special? Simplicity manifests diversity.
-> When the simple unmanifest become manifested, oneness appears as forms. E.g. When we wake up from unconscious to conscious, we see forms appearing. When we abide in the non-personal witness, we see forms coming and going. The underlying is simple.
-> sages realize and abide in the simpleness (witness-Self-Unmanifest) underneath forms (manifested), he know who is the father and who are the sons. And therefore he knows the proper relationship between the lord (father) and the officers (sons). E.g. In computer the CPU is running and giving orders to the computer parts. Great system, like a computer, works as a whole (with its designated father-and-sons like structure). The monitor can not function when it is segregated from the CPU. Likewise in human life, the self cannot function without the ongoing support of the reality underneath it.
* * *
Chapter 28 Discussion:
Dao, when perceived as human, is pure like infant; when reached at its depth by human, is the unmanifest; Despite of its ultimate potential for diversity and complexity, is simple in its nature; despite of its manifestation into seemingly segregate forms, is whole.
How do we approach Dao? We master the external (masculine, white, changing), and abide in the internal (feminine, black, unchanged). When we master something, we accept it, reown it, transcend it, and then we are freed from it.
Bilingual version of Chapter 28: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/
-> The nature of the Dao.
-> Real biggest does not only pertain to size and power, but also of its everlastingness, far-reachingness, and its at one with the source. Look at great teachings of all great founders of major religion, founders are gone but their teachings are still presence thousands years after around the globe. Big, therefore, is everlasting, far-reaching, and exist independently as the source.
-> What in the world is Big then? Dao is, heaven is (relatively big and far-reaching), earth is (relatively big and everlasting), and extraordinary man is (those realized the Dao).
-> Ordinary man follows the rhythm of the earth (the planet and its laws), earth follows the rhythm of heaven (the solar system and its laws) , heaven follows the law of the Dao. What then, does the Dao follows? It is what it is, beyond the notion of something following others (which implies definitions and separation). And therefore is far-reaching, everlasting, and independent beyond all.
* * *
Chapter 25 Discussion:
What is Big? When you ask ordinary people, they might say, bus is big, money is big, corporation is big, city is big, or country is big. When you ask what else is even bigger? They might say, earth is big, sun is big, or universe is big. So does ancient Chinese people, they thought heaven and earth are big. What is the Biggest of all? Laozi said, Dao is. Why? Because it exists prior to even heaven and earth, which is far-reaching, everlasting, and at one with one’s source. How come Man is described as one of the big fours? Because we have the potential to realized the Dao. Such is one of the blessings of being human.
Bilingual text of Chapter 25: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/
-> Even sky and earth cannot escape from changes, how can we as man fixate on the transient?
-> Laozi is describing a way to face the world here. When Dao as the unchanging context is realized, stay in it. When virtue manifested, stay in it. Even when lost occurs (to the self), stay in it.
-> How to stay? By welcoming it, and let go resisting it. Phenomenon comes and goes, like wind and rain. One rides in wind and rain:,centered and unmoved, aware and transcended. Like in meditation: despite of sensations, emotions, thoughts, and phenomena comes and goes, one welcome all, centered and unmoved, aware and transcended. Soon the wind and rain will go, content changes and context remains, such is the meaning of abiding in center.
-> We are so used to attachments, to body, to thoughts, to objects, to sensations, to perceptions. Most believe life is secured through gain, resist and control. Who would believe, that everlasting peace could be found through welcoming and staying in the center?
* * *
Chapter 23 Discussion:
In this Chapter, Laozi describes both the end point and the pathway to Dao.
We are full of attachments. We welcome people and situations we like, and resist otherwise. This personal bias of what i like and what i don’t like creates conditions for discomfort and suffering. Therefore, by facing and surrendering of our personal bias (which includes our attachments and aversions), we become more and more free in facing the world and closer to peace.
Welcoming, is the first step of surrendering. We have to welcome something before it can come to our awareness for process (or else we would be resisting or in denial). When applied in meditation and in daily life, notice, when you encounter winds and rains, welcome it, let it run, and let it go. Yes, it will be some discomfort, but if you do it properly and persistently, next time it occurs you will be less vulnerable, less affected, and you will recover faster. Welcoming, therefore, is an useful attitude on the way.
Bilingual text of Chapter 23: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/
-> As we already discussed, the Dao is everywhere, impartial, and limitless. It represents the source and context of all, and therefore allows for and benefits all thing. Look at water, it consists of 70% of our physical body and exists in different forms in every parts of the planet. There is no fighting in water (it does not struggle), it merely is what it is.
-> Here Laozi describes what water is like, and what happens when one align with the Dao: One finds the right place to abode, knows ones root (of the mind), gives out right benevolence, accomplishes what one said, manages affairs properly, manifests one’s ability perfectly, and moves at the right time.
-> As one flows with the natural rhythm of the universe, of the Dao, there is peace within; no matter what the external conditions are, even in mist of wars and conficts, there is peace. Such is the teaching of the Sutra of Everlasting Peace – Qingjingjing.
* * *
Chapter 8 Discussion:
Virtue is the common value advocated by all religions and spiritual disciplines. What is the purest Virtue that we can seek and become? Instead of religious and moralistic right and wrong, Laozi describes the highest Virtue is like that of water. Seek the virtue that embraces and allows for all, even to the lowest, darkness, and beyond all men-defined preferences. When we align ourselves with this natural rhythm of the universe, we flow perfectly in the world, and is at peace no matter what happens in the phenomenal world.
DDJ Chapter 8 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/
-> Dao is like a vast valley that is everlasting, Laozi called it the mysterious femininity. Why feminine? In Chinese culture, e.g. Book of Changes, Femininity is associated with giving birth, allowing, and embracing all things, with earth being the most “Yin” and feminine of all phenomena. Just as the earth carries all things without preference or limits, the Dao allows for the arising and disappearing of all things, impartially, without limit, and without ends.
-> When one arrives at the gateway of this mysterious femininity, such as during the moment transiting to or from deep sleep and meditation, one finds the root of heaven and earth within. i.e. when one enters into the door, self disappear and so is the perceived heaven and earth; as the self appears, so is the appearance of heaven and earth and all entails.
-> This source (the mysterious femininity) is everlasting, limitless, and without end.
* * *
Chapter 6 Discussion:
People often associates themselves with the masculine: I am this, i want to do this, i seek this, i will this to happen. Laozi, being a enlightened master, found that the feminine is also useful in cultivating the Dao. Instead of driven by a strong and masculine “self”, he advocates for surrendering the attachment to, and identification of the “self”. Through laying down one’s bias, judgements, desires, one learns to live one’s life in harmony with the natural rhythm of the universe, and will eventually realizes the reality beyond the “self”. The acceptance of our more feminine side, therefore, facilitates the process.
DDJ Chapter 6 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/
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