2009.10.24 01:55
The true men of old were not afraid when they stood alone in their views. No great exploits. No plans. If they failed, no sorrows. No self-congratualations in success. They scaled cliffs, never dizzy, plunged in water, never wet, Walked through fire and were not burnt. Thus their knowledge reached all the way to Tao.
slept without dreams, woke without worries. Their food was plain. They breathed deep. True men breathe from their heels. Others breathe with their gullets, half-strangled. In dispute they heave up arguements like vomit.
the heavenly springs are soon dry. The true men of old knew no lust for life, no dread of death. Their entrance was without gladness, their exit, yonder, without resistance. Easy come, easy go. They did not forget where from, nor ask where to, nor drive grimly forward fighting their way through life. They took life as it came, gladly; took death as it came, without care; and went away, yonder, yonder !
They did not try, by their own contriving, to help Tao along. These are the ones we call true men. Minds free, thoughts gone, browse clear, faces serene. Were they cool? Only cool as autumn. Were they hot? No hotter than spring. All that came out of them came quiet, like the four seasons. |
2009.10.24 02:04
2009.10.24 17:42
His thought is contained in the 33 chapters that remain of the Chuang Tzu, which describes both his philosophy and his way of life. In it, Chuang Tzu enlarges on the teachings of Lao Tzu in a lively Taoist discourse that opposes the ideas of Confucius and Mo Tzu. These philosophers argued for particular ways for improving the condition of man, each contradicting the other. Chuang Tzu argued that the processes of nature unify all things, so that humanity should seek to live at one with nature and not impose upon it.
He concluded that one could do more by doing nothing.
Chuang Tzu viewed nature as having great spontaneity and change, with all things—large and small, beautiful and ugly—equally important and ever in a constant flux. In this way, he enlarged the notion of the co-dependence of things, one causing change in another, which appears in Buddha’s thought. Chuang Tzu also emphasized the mutual causation of opposites: for example, that life leads to death. His dislike of formal structures lead him to put forward his ideas in imaginary dialogues.
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It sounds to me that Chuang Tzu's description of true men is the description of Jesus or
St Francis of Assisi or some true saints, or enlightened human beings such as Buddha and all.
We ordinary human beings can only dream of such attainment or such state, yet perhaps we should all try for our own sake.
This is from the book, "The Way Of Chuang Tzu" by Thomas Merton, who was a catholic priest monk and a serious student of Taoism.
"The classic period of Chinese philosophy covers about three hundred years,
from 550 to 250 B.C.
Chuang Tzu, the greatest of the Taoist writers whose historical existence can be verified (we cannot be sure of Lao Tzu), flourished toward the end of this period, ...."
...from the introduction of the book