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Chapter of the Week: #66
Again, a great question! I was going to make a blog post on it but 'ran away at the mouth' as you can see. So, I'll just send you this and perhaps clean it up and post a more pithy answer later. Still, it is a devil of a subject to write about. Again, I apologize in advance. But, who knows, it may answer in part some of your question. Here goes...
=====================
Before we get into the particulars of extinguishing self I must clarify what self is in the first place. The idea here is that understanding your problem well helps you solve it.
Let's consider self in the largest possible sense of the word. In biology there is the concept of emergent properties where simple structures, processes and order form a foundation pattern upon which more complex structures, processes and order emerge. I see this principle at work, not only in biology, but throughout existence. Indeed, what is biology but an emergent property of some more primal order? It is helpful, then, to think of self as just such an emergent property, not only of biology, but also of something more primal.
Taking this a step further, it is helpful to see the natural impetus in all things to maintain a kind of self integrity. From the impetus that keeps an atom of hydrogen stable (more or less) to the impetus that keeps the human heart pumping away. In all things, this impetus to maintain self integrity is un self conscious. The atom doesn't think it has to 'keep it together', and neither does the heart as it pumps its life away. The worm, the tree, the crow all feel the impetus to 'keep it together'… to survive, but not think it should. There is impetus to 'just do it', without any thoughts of choice or otherwise. Humans are somewhat different.
We experience an emergent property of thought – the mind. We are able to think that we know. One of the earliest things we think that we know is "I am". All the while, the impetus to survive and maintain self integrity is pulling the strings. Moreover, the more certain one is of "I am", the harder it is to that which is pulling the strings. About 400 years ago, the belief in "I am" got a boost in the West from Descartes: I think, therefore I am; or I am thinking, therefore I exist. From a Taoist point of view, such certainty is just asking for trouble. As chapter 71 puts it:
To know yet to think that one does not know is best; Not to know yet to think that one knows will lead to difficulty
Seeing all we think and do as an emergent property of something more primal, if not eternal, can be extremely helpful once you can 'feel it in your bones'. On the other hand, thinking that the ideals and beliefs we have are true and real in their own right leads to never ending difficulty.
Buddha's Second Noble Truth states that, The illusion of self originates and manifests itself in a cleaving to things. The Third and Fourth go on to say that conquering self, extinguishing self and self disappearing will end suffering. Finally he gives us the Eight Fold Path as a means to accomplish this self disappearance. The question is, does this set up and ideal impossible to achieve. As always, does believing this create unnecessary difficulty for ourselves? Are we shooting ourselves in the foot?
Up to this point we see that the idea of self is perhaps just and emergent property of a simpler reality. This gives some clues on one's goal of extinguishing self. From here it will help to examine the ideal of extinguishing self from an emergent property point of view.
Ideals themselves can also be seen as emergent properties, not only of biology, but also of something more primordial. It is not an accidental whim of nature that human thought is rife with ideals: spiritual, political, romantic, health, intelligence, knowledge, sports… you name it! Ideals provide the direction for our actions, our self actualization. The question is: Our ideals the emergent property of what?
First, let's review: In biology there is the concept of emergent properties where primary structures, processes and order form a foundation pattern upon which more complex structures, processes and order emerge. I see this principle at work throughout Nature. The only primary 'ideal' I see in Nature, as a whole, is balance. This is the 'ideal' around which the 'integrity of self' of all things work. (Whoa! That's a big chuck to bite off, I'll admit. Let's bite of an even bigger one!)
The ideal of balance, behind the impetus of Nature itself, is never realized! Achieving the state of perfect balance is made more perfect by allowing imbalance. In other words perfect balance is counter balanced by some degree of imbalance. The ideal can never be reached for reaching it would become 'one sided', i.e., perfect and complete balance is essentially imbalanced. It is not 'whole' for it abandons imbalance. Naturally, the Tao Te Ching puts this principle more poetically: Great perfection seems chipped, Yet use will not wear it out.
Now we finally come to the how of extinguishing the self. The warning above gave us a clue (i.e., To know yet to think that one does not know is best; Not to know yet to think that one knows will lead to difficulty.) The question is, how does one know and yet think they don't? This really boils down to how depth of your faith in [url=http:/www.centertao.org/tao-te-ching/dc-lau/names] and [url=http:/www.centertao.org/tao-te-ching/dc-lau/words]. The more faith in names and words you have, the further from the constant you'll be.
Chapter 56 gives us more clues: One who knows does not speak [thinks, writes]; one who speaks [thinks, writes] does not know. I added 'thinks, writes' as those are all interconnected with 'speaks'. To put this in an emergent property context: first comes think, then speak, then write. Next we chapter 56 advices us to "Shut the doors, Blunt the sharpness; Untangle the knots; Soften the glare" and so on. These are all metaphorical for softening our faith in names and words. Then come the idea of "mysterious sameness", which points out the illusion of difference. The illusion of difference is essential to maintain meaning and faith in names and words.
Okay, I'll admit, we are only beating around the bush of the why and the how of extinguishing self. This may be as far as we can go. Buddha's Second Noble Truth perhaps show us why. Namely, The illusion of self originates and manifests itself in a cleaving to things. Words, names, ideals, beliefs are all things to which we can cling to maintain our sense of self. Yet, as we have seen, even absent these things, we would still experience the primary property of self. The illusion of self, itself, is a natural emergent property. Any notion of ridding ourselves of it is itself an illusionary ideal. Round and round we go!
This brings us back to the only escape I have found: mysterious sameness. The more I can see similarity in all things, the softer and more muddled my faith becomes in apparent differences (word, names, beliefs, ideals). I'm able to be more like other animals, less dominated by my that which so easily throws me off balance (again, words, names, beliefs, ideals).
Perhaps chapter 36 offers the best view of the 'how' extinguishing self plays out in each of us.
If you would have a thing shrink,
You must first stretch it;
If you would have a thing weakened,
You must first strengthen it;
If you would have a thing laid aside,
You must first set it up;
If you would take from a thing,
You must first give to it.
This is called subtle discernment:
The submissive and weak will overcome the hard and strong.
=====================
Before we get into the particulars of extinguishing self I must clarify what self is in the first place. The idea here is that understanding your problem well helps you solve it.
Let's consider self in the largest possible sense of the word. In biology there is the concept of emergent properties where simple structures, processes and order form a foundation pattern upon which more complex structures, processes and order emerge. I see this principle at work, not only in biology, but throughout existence. Indeed, what is biology but an emergent property of some more primal order? It is helpful, then, to think of self as just such an emergent property, not only of biology, but also of something more primal.
Taking this a step further, it is helpful to see the natural impetus in all things to maintain a kind of self integrity. From the impetus that keeps an atom of hydrogen stable (more or less) to the impetus that keeps the human heart pumping away. In all things, this impetus to maintain self integrity is un self conscious. The atom doesn't think it has to 'keep it together', and neither does the heart as it pumps its life away. The worm, the tree, the crow all feel the impetus to 'keep it together'… to survive, but not think it should. There is impetus to 'just do it', without any thoughts of choice or otherwise. Humans are somewhat different.
We experience an emergent property of thought – the mind. We are able to think that we know. One of the earliest things we think that we know is "I am". All the while, the impetus to survive and maintain self integrity is pulling the strings. Moreover, the more certain one is of "I am", the harder it is to that which is pulling the strings. About 400 years ago, the belief in "I am" got a boost in the West from Descartes: I think, therefore I am; or I am thinking, therefore I exist. From a Taoist point of view, such certainty is just asking for trouble. As chapter 71 puts it:
To know yet to think that one does not know is best; Not to know yet to think that one knows will lead to difficulty
Seeing all we think and do as an emergent property of something more primal, if not eternal, can be extremely helpful once you can 'feel it in your bones'. On the other hand, thinking that the ideals and beliefs we have are true and real in their own right leads to never ending difficulty.
Buddha's Second Noble Truth states that, The illusion of self originates and manifests itself in a cleaving to things. The Third and Fourth go on to say that conquering self, extinguishing self and self disappearing will end suffering. Finally he gives us the Eight Fold Path as a means to accomplish this self disappearance. The question is, does this set up and ideal impossible to achieve. As always, does believing this create unnecessary difficulty for ourselves? Are we shooting ourselves in the foot?
Up to this point we see that the idea of self is perhaps just and emergent property of a simpler reality. This gives some clues on one's goal of extinguishing self. From here it will help to examine the ideal of extinguishing self from an emergent property point of view.
Ideals themselves can also be seen as emergent properties, not only of biology, but also of something more primordial. It is not an accidental whim of nature that human thought is rife with ideals: spiritual, political, romantic, health, intelligence, knowledge, sports… you name it! Ideals provide the direction for our actions, our self actualization. The question is: Our ideals the emergent property of what?
First, let's review: In biology there is the concept of emergent properties where primary structures, processes and order form a foundation pattern upon which more complex structures, processes and order emerge. I see this principle at work throughout Nature. The only primary 'ideal' I see in Nature, as a whole, is balance. This is the 'ideal' around which the 'integrity of self' of all things work. (Whoa! That's a big chuck to bite off, I'll admit. Let's bite of an even bigger one!)
The ideal of balance, behind the impetus of Nature itself, is never realized! Achieving the state of perfect balance is made more perfect by allowing imbalance. In other words perfect balance is counter balanced by some degree of imbalance. The ideal can never be reached for reaching it would become 'one sided', i.e., perfect and complete balance is essentially imbalanced. It is not 'whole' for it abandons imbalance. Naturally, the Tao Te Ching puts this principle more poetically: Great perfection seems chipped, Yet use will not wear it out.
Now we finally come to the how of extinguishing the self. The warning above gave us a clue (i.e., To know yet to think that one does not know is best; Not to know yet to think that one knows will lead to difficulty.) The question is, how does one know and yet think they don't? This really boils down to how depth of your faith in [url=http:/www.centertao.org/tao-te-ching/dc-lau/names] and [url=http:/www.centertao.org/tao-te-ching/dc-lau/words]. The more faith in names and words you have, the further from the constant you'll be.
Chapter 56 gives us more clues: One who knows does not speak [thinks, writes]; one who speaks [thinks, writes] does not know. I added 'thinks, writes' as those are all interconnected with 'speaks'. To put this in an emergent property context: first comes think, then speak, then write. Next we chapter 56 advices us to "Shut the doors, Blunt the sharpness; Untangle the knots; Soften the glare" and so on. These are all metaphorical for softening our faith in names and words. Then come the idea of "mysterious sameness", which points out the illusion of difference. The illusion of difference is essential to maintain meaning and faith in names and words.
Okay, I'll admit, we are only beating around the bush of the why and the how of extinguishing self. This may be as far as we can go. Buddha's Second Noble Truth perhaps show us why. Namely, The illusion of self originates and manifests itself in a cleaving to things. Words, names, ideals, beliefs are all things to which we can cling to maintain our sense of self. Yet, as we have seen, even absent these things, we would still experience the primary property of self. The illusion of self, itself, is a natural emergent property. Any notion of ridding ourselves of it is itself an illusionary ideal. Round and round we go!
This brings us back to the only escape I have found: mysterious sameness. The more I can see similarity in all things, the softer and more muddled my faith becomes in apparent differences (word, names, beliefs, ideals). I'm able to be more like other animals, less dominated by my that which so easily throws me off balance (again, words, names, beliefs, ideals).
Perhaps chapter 36 offers the best view of the 'how' extinguishing self plays out in each of us.
If you would have a thing shrink,
You must first stretch it;
If you would have a thing weakened,
You must first strengthen it;
If you would have a thing laid aside,
You must first set it up;
If you would take from a thing,
You must first give to it.
This is called subtle discernment:
The submissive and weak will overcome the hard and strong.
Comments
Chapter 66
The reason why the River and the Sea are able to be king of the hundred valleys
is that they excel in taking the lower position. Hence they are able to be king
of the hundred valleys.
Therefore, desiring to rule over the people,
One must in one's words humble oneself before them;
And, desiring to lead the people,
One must, in one's person, follow behind them.
Therefore the sage takes his place over the people yet is no burden;
takes his place ahead of the people yet causes no obstruction. That is why the
empire supports him joyfully and never tires of doing so.
It is because he does not contend that no one is the empire is in a position to
contend with him.
Read commentary previously posted for this chapter.
Read notes on translations
Now, do it too at Wengu!
[chref=61]The lower position[/chref] sure is comfortable! The first time I returned to this country, after seven years abroad, it felt very odd. Familiar, and yet distant. Parts of me were prompted to contend with the materialistic and wasteful, 'every man for himself', individual obsessed culture that is America (relative to Asia where I’d settled down and became assimilated). This, and other chapters which speak directly to the issue of [chref=68]non-contention[/chref] were so very helpful. Yes, I had to constantly keep actively aware of this ‘virtue’, otherwise instinct would overtake my behavior. The take home lesson here is that as long as I kept an active awareness of the stakes involved, I was actually able to get along with folks here during my stay [chref=8]without contending with them[/chref]. And naturally, that is as true today as it was then. Simply put, simply remember!
Like they say, it takes two to start a fight, or as chapter 22 puts it, [chref=22]It is because he does not contend that no one in the empire is in a position to contend with him[/chref]. Hmm, now where have I seen that before.
The nearly literal:
The river and the sea therefore serve as the king of the hundred vallies,
Because they are perfect at being below.
Hence they can serve as the king of the hundred vallies.
Correctly so the wise person,
Longing to be above the people, must in words be below.
Longing to be before the people, must in personally be behind.
Correctly so the wise person,
Dwells above, yet the people are not weighed down,
Dwells ahead, yet the people are not impaired.
Used correctly, all below heaven enjoy life's grind, and never get tired.
Because it doesn't contend, none below heaven can contend with it.
The nearly translated:
river sea therefore (so, as a result) do (act as, serve as, mean) 100 vallies king,
use (take, because of) their good (perfect, adepts) below (lower, inferior) of,
hence able (capable; can) do (act as, serve as, mean) 100 vallies king.
correctly use wise person
desire (longing) upper (up; higher; superior; better) the people, must use speech (word) below (lower, inferior) of,
desire (longing) earlier (before, first) the people, must use body (life, personally) behind (rear, after) of.
correctly use wise person
manage (dwell, live) upper (up; higher; superior; better) yet the people not heavy (important, deep),
manage (dwell, live) front (ahead; first) yet the people not evil (harm; impair; cause trouble).
correctly use heaven below happy (cheerful, enjoy) push (grind, cut) yet not detest (be tired of).
use (take, because of) its not contend,
hence, heaven below no one able (capable; can) participate in (give, together with) on contend (vie).