Lesson 8 · What other works can the Dao help us interpret?

Interpreting science (quantum mechanics and Taiwan's Professor Li Sicen), literary classics, religious scriptures, and business theories through the lens of the Tao.Meeting at the Summit：Scientists reach the summit only to discover that enlightened Buddhist monks from thousands of years ago have long been waiting there.

I. Science

Professor Li Sicen, a renowned scientist from Taiwan, spent the first half of his life as an internationally recognized physicist and turned to Buddhist studies in the second half

• He made a famous assertion：When scientists, through continuous experimentation and research, overcome countless hardships to reach the summit of science,
  they are surprised to discover that enlightened Buddhist monks from thousands of years ago have long been waiting for them at the summit
  • This means that the latest scientific findings and insights into the world obtained through scientific experiments
    are the same as the principles of the Way of Heaven realized by eminent Buddhist monks and sages thousands of years ago
  • Although he was speaking about Buddhism, Buddhism and Taoism actually share common ground in this respect：The same statement applies to the insights attained by Taoists

There is a view in quantum mechanics: what is the smallest unit of the material world?

• If you keep breaking something down, what you ultimately reach is a wave, also called a vibration
  • Every object is made up of countless vibrations
    • What is a vibration? It is a form of energy
    • In physics, it is called string motion. It is a form of energy with no physical substance
    • How incredible!
    • So the worldviews of many physicists collapsed
    • They asked, how could the world possibly not be material?
    • How could the material world, when broken down to its most fundamental level, turn out not to be material?
    • But physics proves that it is not matter：It is matter manifested from energy

Quantum mechanics speaks of wave-particle duality

• Everything has both a wave state and a particle state
  • The particle state is what we call the coarse state, the material state
    • When you look at it, it exists in a particle state
    • If you close your eyes and do not look, it is in a wave state and does not exist
  • How should we interpret this?
    • Objects have form and texture, but if you keep dividing them indefinitely, they are vibration, they are energy, with no matter remaining.
    • This is what Laozi meant when he said: All things under heaven arise from being, and being arises from nonbeing.Here, “nonbeing” refers simply to a mass of energy; the entire universe is a mass of energy. People come from energy, manifesting as individuals and as the intricate material world.
    • In the Heart Sutra, this is expressed as: Form is emptiness, emptiness is form; form is not different from emptiness, and emptiness is not different from form.

Science has proven that the essence of the world is nonbeing.

• It does not matter whether you believe it. Even if you do not, it can still guide your life.
  • All the wealth and external possessions that people seem so desperate to pursue and accumulate are not, in fact, what our lives are about.
    • Our lives are about that authentic, empty, childlike heart within us. That is the true source of energy.
    • External possessions seem to make life better, but if we pursue them excessively, Laozi’s circle expands upward without limit.
    • When the day comes to turn back, we discover that our childlike heart has been obscured and is gone.Our original, authentic energy is gone, buried beneath the material world.

In literary works outside the Daoist tradition,

examples that reflect Daoist thinking

“Spring Day” by Zhu Xi

• Zhu Xi: A Southern Song dynasty Neo-Confucian philosopher. Neo-Confucianism is a branch of Confucianism.
  However, Neo-Confucianism in the Song dynasty incorporated Daoist thinking.
  • Neo-Confucianism advocates “preserving heavenly principle and eliminating human desires.”
    • Heavenly principle: This actually combines the Confucian concepts of benevolence, righteousness, and morality with Laozi’s concept of the Dao, which governs all things.
    • It is a kind of “Dao” imbued with Confucian morality, not the Dao that encompasses all existence.
    • Eliminating human desires: This does not mean eliminating normal human desires.Rather, it means that people should look within to examine whether their actions and conduct accord with the Way of Heaven.
• Original text
  • On a lovely day, I seek spring’s beauty along the Si River.
    • “A lovely day”: A day of beautiful scenery, when spring brings warmth and blooming flowers, and all things come back to life.
    • “Seek spring’s beauty”: Admire red blossoms and green willows, enjoy the scenery, and go on a spring outing.
    • Where? Along the Si River.The Si is a river. In ancient times, rivers were called “waters.” He goes to admire flowers along its banks.
    • There is a serious flaw here!
    • This outing of Zhu Xi’s could not have taken place.
    • Why?
    • Because this river is called the Si River.
    • The Si River is in the area around Qufu, Shandong—Confucius’s hometown.
    • When Confucius taught, he often gave lessons beside two rivers, probably because the scenery was beautiful. He would take his students on outings and teach along the way—a kind of study tour.
    • One was called the Zhu River, and the other the Si River.
    • There is a saying passed down in Confucian culture:
    • Between the Zhu and Si rivers, the music of strings and song never ceased.
    • This means that Confucius often taught his students in the area between the Zhu and Si rivers.
    • “The music of strings and song never ceased”: when Confucius taught his students the Book of Songs, they had to sing and also play the guqin.
    • This shows that Confucius's educational work was flourishing and very popular at the time.
    • Zhu Xi lived during the Southern Song dynasty.: At that time, Shandong was under the control of the Jin state. In other words, Zhu Xi would not have traveled to an enemy state just for a spring outing. So this description is simply a literary metaphor or symbol.
    • So when Zhu Xi speaks of a spring outing by the Si River, he is not really talking about a spring outing.: He is seeking the spirit of Confucius and the Great Way. This poem is what we call a Neo-Confucian poem, intended to explain Neo-Confucian ideas.
  • The boundless landscape is suddenly renewed.
    • We cannot look only at the surface, literal meaning—that all the spring scenery has been renewed. Do not let the wording lead you astray; focus on what lies behind it.
    • The example of Shen Teng driving: when listening to someone, listen for the underlying meaning.: The same goes for reading poetry: you need to read for the underlying voice, the underlying Way, the abstract meaning behind it.
    • In fact, Song-dynasty Neo-Confucianism marked a major transformation of Confucianism as it had developed since the Han and Tang dynasties.: Since the Han and Tang dynasties, Confucianism had existed alongside Buddhism and Daoism. In the Tang dynasty, this was called the coexistence of the Three Teachings: Confucianism, Daoism, and Buddhism. By the Song dynasty, it was called the unity of the Three Teachings. In other words, Confucianism also absorbed the spirit of Daoism and Buddhism. So understanding Daoist thinking can also help you understand the framework of Neo-Confucianism; the two are fully interconnected. This involves both literature and philosophy.
    • Zhu Xi said this because he had refined Neo-Confucianism.
    • The Five Masters of the Northern Song who preceded Zhu Xi—Cheng Yi, Cheng Hao, Zhou Dunyi—had actually already refined it.
    • Zhu Xi was a great synthesizer, and what he promoted was his own school of thought.
    • His school placed particular emphasis on the Four Books within the Four Books and Five Classics.
    • The concept of the Five Classics already existed in the Han dynasty.
    • But the concept of the Four Books did not emerge until Zhu Xi in the Southern Song dynasty.
    • Before that, no one had ever brought the Analects, Mencius, the Great Learning, and the Doctrine of the Mean together into a single teaching system called the Four Books.
    • Zhu Xi compiled them to promote his Neo-Confucian ideas.: The full title of this work is Collected Commentaries on the Chapters and Sentences of the Four Books.
    • Zhu Xi chose these books precisely because they could express his system of Neo-Confucian thought.
    • The Great Learning contains a concept called “investigating things to extend knowledge.”
    • Meaning: to investigate and study all the things encountered in life, thereby gaining true knowledge.
    • What kinds of things does this mean? : How we conduct ourselves, how we interact with others, and all the little things in daily life.
    • And what is the knowledge we gain? ：It is what they regard as the Great Way in Neo-Confucianism.
    • Through the little things in everyday life, gain insight into the Great Way of heavenly principle and the fundamental laws of Daoism.：There is no difference; they are exactly the same thing.
  • One readily recognizes the face of the east wind.
    • The east wind is the spring breeze.
    • “Readily” means casually, without effort.
    • You take a stroll by the river and casually catch sight of the east wind.：The east wind is derived from Laozi’s Dao; it is invisible and formless. How could you casually catch sight of it? What you see is not the east wind itself, but the Dao revealed as the east wind acts upon all things.
  • A thousand purples and ten thousand reds—all are spring.
    • What you see is not the east wind, but a thousand purples and ten thousand reds.：What you see is not the invisible, formless Great Way of the universe, but the Dao De Jing, the Zhuangzi, and all the anxieties and uncertainties of everyday life.
    • But seeing these things is like seeing the Great Way itself.：This is what it means to understand the world in the spirit of the Dao.
    • Anxiety and depression, financial intelligence, emotional intelligence, and problems in every aspect of life—all are the Dao.：This is what is meant by “A thousand purples and ten thousand reds—all are spring.”
• This poem has endured through the ages. It looks like a poem about scenery, but it is actually presenting a way of understanding the world.It looks like Confucianism, but it’s also Daoism

History

Governing Qi in three months, governing Lu in three years

• The essence of this story is the application of Daoist thinking to politics
• The Son of Heaven of Zhou divided up the realm among his vassals. After doing so, he enfeoffed Jiang Taigong in the state of QiJiang Ziya was actually the leader of a small state at the time; there was nothing particularly divine about him.
  Together with the Ji clan of the Zhou royal house, he brought the realm under control.
  He was later enfeoffed in a state with a fairly favorable geographic location: in what is now Shandong, the state of Qi.
  Qi later became one of the Seven Warring States and grew into a major power
  • Qi placed great importance on commerce throughout its history, and its commerce was very strong
• The Duke of Zhou was enfeoffed in the state of LuThe Duke of Zhou: younger brother of King Wu of Zhou and uncle of King Cheng of Zhou; he also established and laid the foundations for the system of Confucianism in China
• Qi’s military strength far surpassed Lu’sBut Lu had a deeper cultural heritage than Qi, because it was Confucius’s hometown. The Confucian tradition is very good
• Story
  • The story goes that the Son of Heaven of Zhou sent Jiang Taigong to govern Qi and sent Bo Qin, the Duke of Zhou’s eldest son, to govern Lu (the Duke of Zhou could not govern Lu in person because he held an important position at court)
  • Three months later, Jiang Taigong returned and reported to the Duke of Zhou:
    “In three months, I’ve already governed my state.”
    • At the time, the Duke of Zhou was governing on behalf of King Cheng of Zhou. He was essentially a regent.
    • “How did you do it so quickly?”
    • Jiang Taigong replied, “By following their customs.”
    • “Following” means accommodating.
    • “Customs” means local customs and traditions.
    • He accommodated the people’s customs: whatever they wanted to do, he made laws to support them in doing it. That’s how he got it done in three months.
    • In other words, it was the principle discussed in an earlier lesson: non-action.
    • Understand objective matters thoroughly, set subjective emotions aside, let go of the ego, and follow the situation completely—completely.
    • Jiang Taigong achieved governance through non-action.
    • There was a reason Qi later became so powerful.Qi had a thriving commercial economy. With that prosperity came wealth, and its military grew stronger too. Duke Huan of Qi became one of the Five Hegemons of the Spring and Autumn period. During the Warring States period, Qi became one of the Seven Warring States. The foundation for this was laid by Qi’s very first ruler.
  • Lu did not do things this way.
    • Three years later, the Duke of Zhou’s son came to report: “Father, I’ve more or less finished governing this state.” The Duke of Zhou asked, “How did you do it?”
    • His son replied, “I taught the people ritual and music, and educated them. I influenced them through moral example. It took three years.”: The Duke of Zhou was the founder of this system of rites and music and of Confucian thought
    • The Duke of Zhou once said: Years later, the State of Lu would inevitably be defeated by the State of Qi
    • Thus, the Duke of Zhou understood the principles of Heaven and the Great Way. He knew that if the people in a place all lived in accordance with their nature, the power they could unleash would be tremendous
    • But if the people in a place were subjected to civilizing instruction: Civilizing instruction may appear to be a good thing, bringing morality and rules; but if it goes against human nature and becomes excessive, people will live in a very distorted way and feel deeply conflicted inside. As a result, they cannot unleash great strength; at most, they become a state populated by frail scholars
• History shows us
  • how important non-action and following human nature are
    • In today's social life, people are often going against their own nature
    • We want to live a relaxed, carefree, and simple life, yet we cannot let go of the pursuit of fame, status, and wealth
    • Thus, when the two clash, the latter often wins. In the end, we force ourselves to act while trapped in a distorted and conflicted state of mind
    • Just like the State of Lu, we go against our own nature
    • Some people teach others to “settle the mind”
    • They say that when life becomes troublesome, one should practice a skill: settling the mind
    • What does it mean to settle the mind?
    • It means training yourself not to generate thoughts or impulses
    • For most people, it is very difficult to remain completely free of thoughts for an entire day. People are constantly generating thoughts; even when they dream, their minds are filled with thoughts flying about
    • It is impossible to stop thoughts from arising entirely.
    • In everyday life, train yourself to be as though you were zoning out: whenever a thought appears in your mind, suppress it and return to a state of clear emptiness, with no thoughts arising.
    • What are the benefits of having no thoughts arise?
    • Only when thoughts stop arising can you hear your true inner voice and allow it to emerge.
    • Only then can you find inspiration in what you do, a sense of direction in life, and an understanding of what you truly want and do not want.
    • Only then can you know which things you do because they align with your nature: and which things go against your nature, things you force yourself to do.
    • Only by understanding all of this can you possibly attain the state of free and easy wandering described by Zhuangzi.
    • Non-action = acting in accordance with your nature: When raising children, we should respect their innate nature; yet in our own lives and work, we fail to seek out our own nature. This is rather sad.

Philosophy

At a conference in 1955, Chairman Mao said:

• There are old Chinese sayings: “When a melon ripens, it falls from the stem” and “When water flows, a channel forms.”
  We must act according to the specific circumstances and achieve our goals naturally, rather than by forcing things.
  • “When a melon ripens, it falls from the stem” and “When water flows, a channel forms” convey the same idea as “bringing order to Qi in three months and to Lu in three years”: following the people's innate nature.
  • Act according to the specific circumstances: understand your own nature and the nature of things around you, and act in harmony with them. This allows you to be free, at ease, and free of inner conflict.
  • It happens naturally: “natural” means following the inherent nature of things. This is what it means to say “the Dao follows what is natural”—there is no deliberate forcing.
  • Rather than forcing it: as for “forcing,” Laozi said when writing the Tao Te Ching that he was only reluctantly giving the “Dao” a name.
• Chairman Mao’s wording may seem to have nothing to do with the Tao Te Ching, but it embodies Daoist wisdom.
  • Chairman Mao’s military strategy: the wisdom of knowing when to let go
    • Chairman Mao’s extraordinary military skill was reflected in his way of thinking: the more yin, the more yang; the higher, the lower. These dualities form a unity and transform into one another, with two reversals/returns completing a circle.
    • Encircling the cities from the countryside
    • Chiang Kai-shek wanted the cities, so let him have them all: The cities were developed and represented yang, while the countryside represented yin. The cities stood high above, projecting the image of experts and professors, while the countryside represented ordinary craftspeople.
    • Chairman Mao, however, chose the countryside and ordinary craftspeople (Zhuangzi) : Chairman Mao knew that “the Dao dwells in low places.” The vast majority of China’s people were peasants, whose strength far exceeded that of the urban population.
    • By giving up the cities, Chairman Mao ultimately captured them: The more yin, the more yang
    • So when people today become extremely busy with work and their careers, they should learn to give themselves a break. Letting go, taking time to settle, and reflecting are ways to move forward more effectively.
    • If you define yourself solely by hard work and force yourself to press ahead through sheer determination, you will eventually lose even what you have gained.
    • This is a very profound philosophical principle, yet it is very simple to apply in everyday life.
    • People often say: children who know how to play know how to learn, and people who know how to rest know how to work.：This is a pearl of wisdom. Why is it that, even after learning so many pearls of wisdom, you still cannot live your life well? It is because your understanding of these sayings is not deep enough. You do not recognize that they connect to the principles of Heaven and the Great Dao; you merely regard them as everyday folk sayings.
    • If you do not study Daoist philosophy, these principles will go in one ear and out the other.：But once you have learned Daoist ways of thinking, many life lessons you hear become seeds of wisdom in your heart.