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From: tyagi@houseofkaos.abyss.com (Xiwangmu) Newsgroups: alt.philosophy.taoism,alt.magick.tyagi,talk.religion.misc Subject: Two Taoisms (? LONG Creel/Fung quotes) Date: 4 Dec 1995 10:19:33 -0800 kaliyuga 49951204 Quotes from two books I was reading recently: "Taoism is, as Maspero has so well shown, a mystical philosophy. It is nature mysticism. In the midst of our cities, Taoism may well seem nonsense. But go out to nature, the trees, the birds, the distant view, the placidity of a summer landscape or the savage fury of a storm, and much Taoism will seem to possess a validity stronger than that of the most intricate logic...." "Like all true mystics, these Taoist philosophers found their satisfaction in the mystical experience itself. They had no need of the activities and the rewards sought by ordinary men. Thus we are told that when Chuang Tzu was invited to become prime minister of Ch'u he refused, with a smile, to leave his fishing. The book *Chuang Tzu* tells us that after Lieh Tzu was enlightened, he 'went home and for three years did not go out.... He took no interest in what went on.... He stood like a clod, sealed up within himself despite all distractions, and continued thus to the end of his life.' "Such men illustrate the statement that 'the perfect man does nothing, and the great sage originates nothing; they merely contemplate the universe.' They represent what we may call the 'contemplative' aspect of Taoism. Such dedicated mystics are rare, and it is doubtful that there were many of them even among the early Taoists. "The conclusion of contemplative Taoism is clear. One should care nothing for worldly power, position, or honors. One might go into the wilderness as a recluse, or, if one stayed among men, he would be indifferent to their attitude toward himself. Thus the *Lao Tzu* says: 'Those who understand me are very few; for this reason I am all the more worthy of honor. It is for this reason that the sage wears a garment of coarse cloth, concealing that which is more precious than the finest jade within his bosom.' "Now it is all very well to talk of caring nothing for the world's opinion, of not striving, being perfectly quiescent, remaining content within the lowest position in the world, and so forth. But human beings get tired of that sort of thing. And most of the Taoists were human, not [sic] matter how much they tried not to be. Thus we find in their works repeated statements to the effect that, by doing nothing, the Taoist sage in fact does everything; by being utterly weak, he overcomes the strong; by being utterly humble, he comes to rule the world. This is no longer 'comtemplative' Taoism. It has moved to the 'purposive' aspect. "The first step in this remarkable transition probably comes from mysticism. The *Tao* is the absolute, the totality of all that is. If one regards himself as simply a part of that, then it is clear that no matter what happens to him, he cannot get out of it. One seeks then to become merged into the *Tao*; the Lao Tzu tells us: This is called the mysterious absorption. He who has experienced it cannot be treated as an intimate, or rebuffed, Cannot be helped, or harmed, Cannot be honored, or humbled. Therefore, he occupies the first place among all the world's creatures. "This is the transition. One who is absorbed into the *Tao* cannot be hurt because he recognizes no hurt. One who cannot be hurt is impregnable. One who is impregnable is more powerful than all those who would hurt him. Therefore, he is the chief and the most powerful of creatures. This skilful transition is made in many forms. The Taoist sage has no ambitions; therefore, he has no failures. He who never fails always succeeds. And he who always succeeds is all-powerful. "It should be noted that, even though this reasoning may seem fallacious, the person who is actually convinced that he is 'in tune with the universe' and a channel for all the powers of the universe has great advantages in self-confidence and poise. This is far supperior to such autosuggestive devices as telling one's self, 'Day by day in every way I am getting better and better.' Thus the convinced Taoist would have personal characteristics well calculated to impress others and assure them of his special and sagely character.... "This conception was capable, if it fell into the wrong hands, of truly terrifying consequences. For the enlightened Taoist is beyond good and evil; for him these are merely words used by the ignorant and foolish. If it suits his whim, he may destroy a city and massacre its inhabitants with the concentrated fury of a typhoon, and feel no more qualms of conscience than the majestic sun that shines upon the scene of desolation after the storm. After all, both life and death, begetting and destruction, are parts of the harmonious order of the universe, which is good because it exists and because it is itself. "In this conception of the Taoist sage, Taoism released upon humanity what may truly be called a monster. By any human standards, he is unreachable and immovable; he cannot be influence by love or hate, fear or hope of gain, pity or admiration. Fortunately, this conception has seldom been clothed in flesh; but there is doubt that some of the more despotic Chinese emperors were inspired, not to say intoxicated, by this ideal. It is ironic that Taoism, at root so completely anarchistic, should have become so greatly associated with government. This connection is so common that a famous Han dynasty work described Taoism as 'the method of the ruler on his throne.'" _Chinese Thought: From Confucius to Mao Tse-Tung_, by H. G. Creel, published by University of Chicago Press, in 1953; pp. 94-113. ______________________________________________________________________ This excerpt sets the tone for the comparison. Now hear from Doktor Fung: "As to Taoism, there is a distinction between Taoism as a philosophy, which is called *Tao chia* (the Taoist school), and the Taoist religion (*Tao chiao*). Their teachings are not only different; they are even contradictory. Taoism as a philosophy teaches the doctrine of following nature, while Taoism as a religion teaches the doctrine of working *against* nature. The Taoist religion has the spirit of science, which is the conquering of nature. If one is interested in the history of Chinese science, the writings of the religious Taoists will supply much information...." "This-worldliness and other-worldliness stand in contrast to each other as do realism and idealism. The task of Chinese philosophy is to accomplish a synthesis out of these antitheses. That does not mean that they are to be abolished. They are still there, but have been made into a synthetic whole. How can this be done? This is the problem which Chinese philosophy attempts to solve. "According to Chinese philosophy, the man who accomplishes this synthesis, not only in theory but also in deed, is the sage. He is both this-worldly and other-worldly. The spiritual achievement of the Chinese sage corresponds to the saint's achievement in Buddhism, and in Western religion. But the Chinese sage is not one who does not concern himself with the business of the world. His character is described as one of 'sageliness within and kingliness without.' That is to say, in his inner sageliness, he accomplishes spiritual cultivation; in his kingliness without, he functions in society. It is not necessary that the sage should be the actual head of the government in his society. From the standpoint of practical politics, for the most part, the sage certainly has no chance of being the head of the state. The saying 'sageliness within and kingliness without' means only that he who has the noblest spirit should, theoretically, be king. As to whether he actually has or has not the chance of being king, that is immaterial. "Since the character of the sage is, according to Chinese tradition, one of sageliness within and kingliness without, the task of philosophy is to enable man to develop this kind of character. Therefore, what philosophy discusses is what the Chinese philosophers describe as the *Tao* (Way, or basic principles) of sageliness within and kingliness without. "This sounds like the Platonic theory or the philosopher-king. According to Plato, in an idea state, the philosopher should be the king or the king should be a philosopher; and in order to become a philosopher, a man must undergo a long period of philosophical training before his mind can be 'converted' from the world of changing things to the world of eternal ideas. Thus according to Plato, as according to the Chinese philosophers, the task of philosophy is to enable man to have the character of sageliness within and kingliness without. But according to Plato, when a philosopher becomes king, he does so against his will -- in other worlds, it is something forced on him, and entails a great sacrifice on his part. This is what was also held by the ancient Taoists. There is the story of a sage who, being asked by the people of a certain state to become their king, escaped and hid himself in a mountain cave. But the people found the cave, smoked him out and compelled him to assume the difficult task. (*Lu:-shih Ch'un-ch'iu*, I, 2.) This is one similarity between Plato and the ancient Taoists, and it also shows the character of other- worldliness in Taoist philosophy. Following the main tradition of Chinese philosophy, the Neo-Taoist, Kuo Hsiang of the third century A.D., revised this point.... "Confucianism is the philosophy of social organization, and so is also the philosophy of daily life. Confucianism emphasizes the social responsibilities of man, while Taoism emphasizes what is natural and spontaneous in him.... "Because it 'roams within the bounds of society,' Confucianism appears more this-worldly than Taoism, and because it 'roams beyond the bounds of society,' Taoism appears more other-worldly than Confucianism. These two trends of thought rivaled on another, but also complemented each other. They exercised a sort of balance of power. This gave to the Chinese people a better sense of balance in regard to this-worldliness and other-worldliness. "There were Taoists in the third and fourth centuries who attempted to make Taoism closer to Confucianism, and there were also Confucians in the eleventh and twelfth centuries who attempted to make Confucianism closer to Taoism. We call these Taoists the Neo-Taoists and these Confucians the Neo-Confucians. It was these movements that made Chinese philosophy both of this world and of the other world...." _A Short History of Chinese Philosophy..._, by Fung Yu-lan, published by Macmillan Publishing in 1948; pp. 3-22. _____________________________________________________________________ Doktor Fung is very interesting in his expressions, especially when compared with Mr. Creel. Both seem to presume a divergence of 'types of Taoism' (Creel calls them 'aspects', Fung appears to separate them somewhat entirely), and yet neither of them appears to accept that the text concerning 'rulership' (esp. within the Lao or Chuang) is in some way 'metaphorical' of a mystical relationship with the universe (possibly excepting Fung's hypothesis regarding sage/kings and their 'worldliness'). Creel seems to deal with the 'aspects of Taoism' as if there is/was no relationship between them, while Fung seems to portray only Taoist *philosophy* of incorporating the mystical aspect. Comments/rebuttals? Xiwangmu tyagi@houseofkaos.abyss.com --------------------------- The individual interpretation of the lines of the TTC is heavily colored by what we bring to the text. How do you read the lines? It is a mirror we hold up to ourselves, looking within, to see both our nature, and the World's. What do you see? How do you interprete the message? Does the message stay constant, or evolve as we do in our understanding of the Tao? I am of the opinion that there is no 'right' or 'wrong' answer here. We are shown what we are ready to see, and it's never the same for any two individuals. alt.philosophy.taoism: doctornine@aol.com (DoctorNine) -- CC public responses to email. READ alt.magick.tyagi. TRY : http://www.hollyfeld.org/~tyagi/nagasiva.html ______________
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