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Chapter of the Week: #47
I am not enabled/hobbled by knowing modern or ancient Chinese, but get a lot out of Jonathan Star's character by character translation of Tao Te Ching. He also comments that chapter one is 'the whole message', and includes a great section going over it in some detail.
Chapter One has told me a lot about the role of our inherent perceptive givens in defining our world, and our understanding of it and its members. It's calmed and even obsoleted my discomforts with the dual- or multiple-natures of anything,
The second set of lines describes clearly that with the first trace of our effort to understand the world, we simplify the endless flows of the manifest tao by separating that flow into particulars.
'Without names/distinction (ming) Heaven and earth see the origins. (the flowing givens of time/space, or even the balanced dances of the atomic, molecular and field worlds?); with names (ming) the ten thousand things see the Mother' (the world of separate but inter-relating things that make up our past, current and future situations of things?).
There's something of left or right brain there, isn't there? Or emotion or thought? Or even the senses reporting their limited sampling of the endless flows around us.
Then 'without attachments/desires, one sees the spirit of any thing, with attachment/desires one always sees them as their outer appearence.' Something very clear there of the 'suction' mechanisms that pull us from deeply perceptive resonance with whatever, to the more strategic view of the rest of the world as things not so evidently sharing our private world of spirit.
Again something of left and right brain activity there. Of more direct or more directed experience.
With the next line Laotzu cautions that we not think our thoughts are thereby transforming reality, and reinforces the role of perception in our uncomfortable confusions, 'these two (views of the world and things) come from the same source, it is only in our naming of them that they appear different.'
Isn't 'mystery upon mystery' a fine description of our inherent problem of 'looking through a lens to sort out the distortions of the same lens'? And isn't that lens problem just the experience we have of trying to sort out the naming/attachmenting-generated differences between 'these two' perceptions of the same objects and our shared world, as simultaneously a separate thing and a brother spirit?
Isn't this clarity a way to become comfortable with those incessant split perceptions, made inevitable by our monkey flesh machines? Left and right brain, 'rational' and multi-dimenional, deduction and induction, thing and spirit.
The last line reminds us that as we look into our deeper reality, looking through the perception scope from outer forms to spirit in each thing in our worlds, from the world of things we play with to the hidden flows through which te manifests those worlds, that it is useful and important to set aside the information added by our perceptions: 'The spirit of all things is their gateway'.
The unity of thing and tao is there be seen by each of us, demonstrated for us by each thing. Seeing that requires us to do no more than set aside our distinctions. Seeing the universal or playing with the things it manifests as, after all, 'differs only in our naming of them'.
Chapter One has told me a lot about the role of our inherent perceptive givens in defining our world, and our understanding of it and its members. It's calmed and even obsoleted my discomforts with the dual- or multiple-natures of anything,
The second set of lines describes clearly that with the first trace of our effort to understand the world, we simplify the endless flows of the manifest tao by separating that flow into particulars.
'Without names/distinction (ming) Heaven and earth see the origins. (the flowing givens of time/space, or even the balanced dances of the atomic, molecular and field worlds?); with names (ming) the ten thousand things see the Mother' (the world of separate but inter-relating things that make up our past, current and future situations of things?).
There's something of left or right brain there, isn't there? Or emotion or thought? Or even the senses reporting their limited sampling of the endless flows around us.
Then 'without attachments/desires, one sees the spirit of any thing, with attachment/desires one always sees them as their outer appearence.' Something very clear there of the 'suction' mechanisms that pull us from deeply perceptive resonance with whatever, to the more strategic view of the rest of the world as things not so evidently sharing our private world of spirit.
Again something of left and right brain activity there. Of more direct or more directed experience.
With the next line Laotzu cautions that we not think our thoughts are thereby transforming reality, and reinforces the role of perception in our uncomfortable confusions, 'these two (views of the world and things) come from the same source, it is only in our naming of them that they appear different.'
Isn't 'mystery upon mystery' a fine description of our inherent problem of 'looking through a lens to sort out the distortions of the same lens'? And isn't that lens problem just the experience we have of trying to sort out the naming/attachmenting-generated differences between 'these two' perceptions of the same objects and our shared world, as simultaneously a separate thing and a brother spirit?
Isn't this clarity a way to become comfortable with those incessant split perceptions, made inevitable by our monkey flesh machines? Left and right brain, 'rational' and multi-dimenional, deduction and induction, thing and spirit.
The last line reminds us that as we look into our deeper reality, looking through the perception scope from outer forms to spirit in each thing in our worlds, from the world of things we play with to the hidden flows through which te manifests those worlds, that it is useful and important to set aside the information added by our perceptions: 'The spirit of all things is their gateway'.
The unity of thing and tao is there be seen by each of us, demonstrated for us by each thing. Seeing that requires us to do no more than set aside our distinctions. Seeing the universal or playing with the things it manifests as, after all, 'differs only in our naming of them'.
Comments
Chapter 47
Without stirring abroad
One can know the whole world;
Without looking out of the window
One can see the way of heaven.
The further one goes
The less one knows.
Therefore the sage knows without having to stir,
Identifies without having to see,
Accomplishes without having to act.
Read commentary previously posted for this chapter.
Read notes on translations
[Note: I italicize phrases I borrow from the chapter, and link to phrases I borrow from other chapters to help tie chapters together. While making it more tedious to read, :? the Tao Te Ching is best pondered in the context of the whole.
Well, no wonder so few folks are attracted to the Taoist point of view. I bought my first copy of the Tao Te Ching (D.C.Lau’s) in 1964 and after reading it cover to cover was truly struck by only one or two chapters as I recall (just for fun, I wish I remembered which). At the time I was more drawn to Buddhist writings and then the Bhagavad-Gita which I took to heart in earnest. Those were my ‘yoga days’ . Naturally, there were many more, too numerous to mention, ‘stirrings abroad’ … physically, emotionally, and intellectually. Honestly, I can’t say any of it brought me to ‘see the way of heaven’ to the extent I am able. I have verified this chapter personally, even though it flies in the face of ‘common sense’. For me, the stirring and the looking have amounted to a process of elimination. It’s not this, it’s not that, it’s not here, it’s not there… which brings this to mind, [chref=36]if you would have a thing laid aside, you must first set it up[/chref].
It helps to regard accomplishes and identifies as symptoms that reflect our inner reality. What I identify ‘out there’ is simply a reflection of ‘in here’. Thus, self honesty enables me to know myself, which enables me to see nothing yet understand.
The thought that ‘I’ accomplish something (anything) boosts self importance (reinforces the illusion of ‘I am’ ). When [chref=16]impartiality[/chref] reins, importances evaporate; no action accomplishes more than another. Simply put, we act to accomplish, we accomplish to bolster our sense of ‘self’ security. When we feel emotionally secure, we feel ‘accomplished’ (without having to act). When we don't, we scramble to 'get it done'. Oh, I just love how nature accomplishes its thing - fascinating!
The nearly literal goes like this:
Without going out the door we can know all under heaven.
Without looking out the window we can see the way of heaven.
He who goes out farther realizes less,
Accordingly, the wise person goes nowhere yet knows.
Sees nothing yet understands.
Refrains from acting yet accomplishes.
The Chinese literally says this:
not out door know heaven under.
not out window see heaven way.
his (her; its; their; that; such) go out(exceed; go beyond) over flowingly (more) distant,
his (her; its; their; that; such) know (realize; be aware of) over flowingly (more) few.
this (correct) use (take, according to) wise human being (man; person; adult) not go yet know.
not see yet understand.
not do yet accomplish.
I'm paying attention to this lately when I've been spending more time learning new things on the guitar. If I simply practice something, without lots of thoughts, things proceed fairly smoothly. As soon as I have get wound up in expectations about how it should go, why am I not able to play it like Eric Clapton, then things become much more complicated and difficult.
Would it benefit you to know that very idea is seeded in nature of music?
Being able to follow your feelings and finding a way to express it in your chosen instrument?
You following your guitar is the Way (Tao). By following and letting yourself play (away from characteristics of what the world says) brings out the perfection - real music. Soul by its meaning is carried in something shapeless yet moving our mental and physical means of this present.
I am thankful that you have posted your very difficult concept here in your own words. It is not knowing that is important, it is being able to know that by letting go of the knowledge that will give you the perfection. Eric Clapton maybe a great guitar player, but Joe has the understanding of greatness in music. Way to go Joe~!!!!
Kudos for everyone~
Ch. 47
ä¸å‡ºæˆ¶ (以)知天下 ä¸é—šç‰– (以)見天é“
其出彌é 其知彌少
是以è–人 ä¸è¡Œè€ŒçŸ¥ ä¸è¦‹è€Œå ç„¡(ä¸)爲而æˆ
1. ä¸å‡ºæˆ¶ (以)知天下 = 呂æ°æ˜¥ç§‹ å›å®ˆ / 韓éžå å–©è€
2. 其出彌é 其知彌少 = 莊å èƒ ç¯‹
3. (ä¸)çˆ²è€Œæˆ = è€å 天論
For those of you who have the translator / other chinese text engine and/or other classical work sites, please use them.
"without stepping out the door,
learn the heaven and earth.
without sneaking a peek through the garden window (opening),
see the haaven's Tao.
the longer the forwarded length,
shorter the learned parameter.
thus,
acknowledged mind who achieved of nature's knowledge,
knows without going,
brignt without seeing,
done without the will of doing."
Very Impressive words for those of you who has never seen it this way.
And as it should be.
Ch 47 deals with True Intelligence. Indeed, how odd is it that perception and knowledge differes in presentness (timeliness) of utilization.
This chapter along with Ch 13 & Ch 33 acknowledges the achieving knowledge (brightness, divine understanding, awakening of true understanding, inate understanding) not from long and traversed world of experience outside, rather we are capable from the beginning within ourselves transcending physical/timely process of experience.
We are not limited to the world of senses and feelings, we are only limited to those limitations we have named it to be true and not achieving to understand that we have something other than these limited tools to discover our knowledge. You travel too far to seek, yet you have not understood your parameter of understanding. Knowledge is not some great intelligence or alchemy of turning dust to gold. Knowledge is doing your dishes after you finish your meal. Knowledge is not facing world of pain and suffering. Knowledge is to face your children and tell them the truth without a doubt.
How many of us have truth? How many of us have the courage to tell the truth? How many of us know why? This is knowledge. This is Tao.
Kudos for everyone and wish everyone a nice day~
[chref=73] He who is fearless in being bold will meet with his death;
He who is fearless in being timid will stay alive. [/chref]
[chref=7] Heaven and earth are enduring. The reason why heaven and earth can be enduring
is that they do not give themselves life. Hence they are able to be long-lived.
Therefore the wise puts his person last and it comes first,
Treats it as extraneous to himself and it is preserved.
Is it not because he is without thought of self that he is able to accomplish his private ends? [/chref]
Wow, we are damn near the core~ Way to go Carl~
Don't think too much into the words though.
Courage does not need to be defined. The word courage comes from the cor- Latin for Heart. Think naturally for a second and replace your variables with physical and actuality of Heart for living beings.
Asking Why is the key in motivation. From the word "what" to "why" is comparing Earth and Heaven. "Why" asks cause, purpose, reason things beyond the identity and value.
I hope this helps. I do the best that I can to simplify with fewer words as possible. And always e-mail me if you need suggestions~
Kudos for everyone and good luck with your studies~
In my experience, questioning "why?" does not return me to what is naturally so. I feel that by accepting what is, embracing what is (when I am able to) brings me to the stillness I understand as The Tao. I don't believe there is any answer to why the universe is as it is--no answer that I can comprehend anyway. So for me, wondering why takes me away from what is important.
I must say, however, that questioning why is what brought me to the point of understanding that why is not the question. That took a lot of years.
Now Lynn, might it not be a 'worrying over' rather than a "wondering why" that takes you away from what is important? A sense of wonder connects awareness to consciousness. Curiosity ( :?: ) is the source of wonder, and an instinctive sensation common to all life. Difficulty arises when needs and fears driving thoughts of future or past (our agenda) gets tossed into the experience.
And what, pray tell, is the difference between awareness and consciousness? Simply put, it feels something like this to me:
Awareness correlates to soul, personal, 'I'.
Consciousness correlates to spirit, cosmic, 'not I' (i.e.,[chref=7]without thought of self[/chref])
It all comes down to what we mean by the words we use. When I think the word "why" as in "why was I born" it presumes there is a reason, a purpose to me being born. I don't think there really is a purpose to my life, as in God has some divine purpose for me. I am much more humble than that.
The universe seems very random to me. That's why Why isn't the issue.
Wonder has a completely different connotation for me. Less cerebral, the word has a lot of heart and includes not knowing....includes mysterious sameness, that which is too big (or small) for human comprehension. Or maybe I should speak only for myself: my comprehension.
Consciousness is what is aware. Awareness is the object, and consciousness is the subject? I dunno. Can you have one without the other? When I'm unconscious, I'm not aware of anything. We must have one to have the other. Well, awareness is dependent on consciousness; is consciousness dependent on awareness? No.
So, consciousness is the parent; awareness is the child. This is from classes in object-oriented programming.
You are right, Carl. Or at least I agree, for what that's worth! Ha!
Now to add a few more to the correlation list:
Awareness correlates to soul, personal, 'I', objective, illusion, apart, difference...
Consciousness correlates to spirit, cosmic, 'not I', subjective, reality, together, similarity...