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#taoism

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ramnath@nerdpol.ch
ramnath

https://youtube.com/watch?v=SzmGkRF2ggU
--15 min.--
If there was anyone who knew #how to #cultivate #compassion, it was #Milarepa.
Milarepa was an #enlightened #Tibetan #spiritual master who was born in 1452.
He is considered one of the greatest #Buddhist masters who ever lived. During his lifetime, Milarepa established the lineage of the Kagyu sect; however, he is very highly venerated, to this day, by all schools of Tibetan Buddhism.

Today as we go through this school of life, we shall try to understand how an enlightened person lives. In our pursuit of wonder, we shall borrow knowledge from the following traditions: Buddhism( #Zen and #Tibetian), #Advaita #Vedanta, #Taoism, Confucianism and other schools of #philosophy.

In the West, the intuition of emptiness (expressed in Western philosophy often as nihilism) is conceived as lack. This inherent sense of lack, according to the scholar David R. Loy, is seen as needing to be overcome or obsessively filled. This explains the West's hyper-consumerism, narcissism, and obsession with things and status.

We obsessively spend our days in the desperate attempt to fill with consumer goods the void intuited at the centre of existence.

The East (even though becoming more and more Westernised every day) has traditionally seen emptiness, not as lack, but as pure potentiality.

That is to say, emptiness is seen as pure allowing. That which allows anything at all to exist.

Emptiness is seen as the generative ground from which anything at all can arise.

One person like that
matragon@joindiaspora.com
Matragon

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man’s face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the “Three Teachings” of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are K’ung Fu-tse (Confucius), Buddha, and Lao-tse, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling.

To Kung Fu-tse (kung FOOdsuh), life seemed rather sour. He believed that the present was out of step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about K’ung Fu-tse: “If the mat was not straight, the Master would not sit.” This ought to give an indication of the extent to which things were carried out under Confucianism.

To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend “the world of dust” and reach Nirvana, literally a state of “no wind.” Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence.
To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao Te Ching (DAO DEH JEENG), the “Tao Virtue Book,” earth was in essence a reflection of heaven, run by the same laws — not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or light, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour.

To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from “the world of dust,” Lao-tse advised others to “join the dust of the world.” What he saw operating behind everything in heaven and earth he called Tao (DAO), “the Way.”

A basic principle of Lao-tse’s teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Excerpt from 'The Tao of Pooh' by Benjamin Hoff
Illustration: 'The Vinegar Tasters' by Matragon

#TheVinegarTasters #Tao #Laozi #Buddha #Confucius #Taoism #Buddhism