The Essence of Tao

By Alex Anatole

Taoism is codified in the Tao Te Ching, which was written in the sixth century B.C. by the ancient sage Lao Tzu. Despite being historys second-most translated book after the Bible, its eighty-one poems have often been interpreted with confusing, contradictory, and sometimes blatantly incorrect explanations. The Essence of Tao removes the mystery surrounding this important philosophy and religion by reordering the core poems of the Tao Te Ching into a logical framework based on Taoisms nine core principles and then explaining these principles in easy-to-understand language. Grand Master Anatole uses ancient and formerly secret keys to help unlock Lao Tzus mysteries, including Taoisms famous paradoxes. The Essence of Tao will help the reader get a clear view of reality in order to create a content existence.
Additional information about Grand Master Anatole and The Temple of Original Simplicity can be found at www.tao.org.

• Language: English
• Publisher: Xlibris US
• Release date: Apr 28, 2009
• ISBN: 9781462819157

Book preview

First edition published in 2009 by the

Center of Traditional Taoist Studies, P.O. Box 134, Weston,

Massachusetts 02493, www.tao.org.

Copyright © 2009 Alex Anatole. All Rights Reserved.

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

9 8 7 6 5 4 3 2 1

This book was printed in the United States of America.

Unless otherwise noted, all quoted material is taken from The Wisdom of Laotse by Lin Yutang, copyright 1948 estate of Lin Yutang.

Drawings on pages 2 and 236 by Igor Hushe, Tao Man from Moscow, Russia

Diagrams on pages 52, 120, and 212 by Grand Master Alex Anatole

To order additional copies of this book, contact:

Xlibris Corporation

1-888-795-4274

www.Xlibris.com

[e-mail]

58207

Contents

ACKNOWLEDGMENTS

INTRODUCTION

1

TAOISM’S NINE CORE PRINCIPLES:

AN OVERVIEW

2

THE GOAL IS CONTENTMENT

3

ONENESS: A HOLISTIC VIEW

4

MANIFESTATIONS OF THE TAO

5

NATURE IS UNKIND

6

SOCIETY VERSUS THE INDIVIDUAL

7

HUMANITY AND JUSTICE

ARE ARTIFICIAL VALUES

8

COEXIST THROUGH NONINTERFERENCE

9

CAMOUFLAGE TO OVERCOME

10

CHECK YOUR DESIRES AND LIMITATIONS

11

THE NINE PARADOXES

APPENDIX

THE PROBLEM WITH TRANSLATIONS

ACKNOWLEDGMENTS 

There is an ancient story of a conversation between a Taoist master and his disciple:

Master, the disciple asked, from whom did you learn the most? Your teacher?

Indeed, I learned much from my teacher, said the master.

Master, did you also learn much from traveling along your path through life?

Indeed, I learned much from traveling my path. But I learned the most from my students.

I cite this exchange because it accurately portrays my experience over the past thirty years since being ordained as a Taoist priest. With this in mind, I’d like to recognize my most devoted disciple, Richard Percuoco, who has been instrumental in helping me build The Temple of Original Simplicity and oversee its daily operation. Special thanks to Kim Mayyasi, who helped put my words on paper, and Mark Ierardo, who helped draft selected chapters. Thanks to my long-time students Bob Sack, Tom Champagne, Greg Mercurio, Peter LaFarge, Leigh Freudenheim, Dana Therrien, and Jack McDonough, who read earlier versions of the manuscript and made useful suggestions. Finally, thanks to my entire congregation from whom I’ve learned so much in the best tradition of the profound connection between a master and his students.

INTRODUCTION 

Taoism is both a religion and a philosophy with roots extending back to ancient shamanism. Surprisingly, it is as relevant today as when it was codified more than two thousand years ago. Classical Taoism is now undergoing a rebirth much like the one Buddhism experienced during the 1960s. Americans are finding Taoism’s holistic view of life exceedingly relevant as they grapple with the challenges of aging, a troubled economy, terrorism, and environmental issues. Taoism’s uncorrupted faith and practical philosophical system, which are grounded in nature, retain a purity that many yearn to bring to their daily lives.

Taoism is codified in the Tao Te Ching, the second-most translated book in the world after the Bible. According to tradition, its eighty-one poems were written around the sixth century b.c. by the sage Lao Tzu.[1] Legend maintains that he wrote the poems as payment for lodging when an innkeeper asked the Old Master for life’s secrets. Lao Tzu disappeared after composing the poems, some say to Shambhala, known in the West as Shangri-la. This mystical origin may have been a harbinger of things to come; worldwide interest in the Tao Te Ching has remained largely unfulfilled due to various authors’ often contradictory and sometimes bizarre interpretations. These conflicting views are regrettable because Lao Tzu insisted on ultimate clarity and regarded confusion as a cardinal sin. It is ironic that mystery shrouds a philosophy that allowed neither internal contradictions nor imprecise logic. With so many different explanations available, the principles of Taoism have become difficult for Americans to grasp.

There are several reasons for the varying interpretations. First, Lao Tzu’s poems were written in ancient Mandarin, and translating across time and culture is a tricky task, especially when nuances are critical. Second, paradoxes appear throughout the poems. The sage may have written them this way to disguise his meaning from those who did not have the key to unlock Taoism’s mysteries. This is consistent with the oral tradition of ancient China whereby sacred knowledge was only passed from a master to a few deserving students. Finally, the original order of the poems is unknown since they were found unbound and unnumbered. Over the years, they have been assembled in several versions that chaotically mix the philosophical principles and confuse the priorities of those principles.

This book takes the most important poems of the Tao Te Ching, presents them in a logical sequence, and then explains their principles in easy-to-understand language. It makes Taoism accessible by avoiding exotic and confusing terms. It also uses examples from everyday life to illustrate concepts, like explaining Zen as an unthinking form of action, similar to when an experienced driver operates a car without worrying about how to steer, shift, and so on.

I have reordered the Tao Te Ching’s poems to lead you from core principles to increasingly deeper aspects of the system. This approach has rarely been attempted. The Essence of Tao begins with Lao Tzu’s chapters on the goal of any philosophy or religion—contentment. Then it sets up a framework for the system based on oneness and how principles manifest themselves. It next introduces the two most important pillars of Taoism, sometimes identified as its Twin Elephants. These two philosophical pillars are that nature is unkind and that humanity and justice are artificial values. Next, it explains noninterference and camouflage as techniques to coexist successfully within a dysfunctional society. Finally, the book provides guidance on how to manage desires in a freethinking, nondogmatic way. With each poem, the system unfolds in a logical progression until the complete philosophy is explained. Parables from Chuang Tzu, Lao Tzu’s contemporary disciple, help to clarify the poems.

Taoism is famous for its paradoxes such as by doing nothing, everything is done; love your enemy; and the utility of futility. These seeming contradictions frustrate the Western mind, and many authors provide explanations that are both obtuse and exasperating. When properly explained, the paradoxes actually elaborate Taoism’s basic principles in delightful ways, so the last chapter of this book examines Lao Tzu’s nine major paradoxes.

Despite more than three decades of teaching the Great Art as a Taoist priest, I am still amazed at how the Tao Te Ching unifies all aspects of existence. It combines both earthly and spiritual dimensions with principles that simultaneously function in physical, mental, and metaphysical realms. For this reason, classical Taoist instruction included physical exercise, meditation, philosophy, and religious ceremonies to reinforce how core principles transcend dimensions. Whereas the world’s major religions have had to settle for two separate truths, one of faith and one of reason, Taoism needs no such accommodation. I have written The Essence of Tao to expose you to this holistic view of reality in a way that hopefully holds your interest while it instructs.

One caution: You may be shocked at some of the harsh principles contained in the Tao Te Ching: Nature is not Eden, humanity is not humane, and life is a war. These and other stark observations may be distasteful when you first read them, but they are necessary to ground the philosophy and make it usable. Some people may find this representation pessimistic and depressing, but this is not necessarily so. Taoism possesses an inherent optimism that is unique and unflagging. If you have the strength to deal with reality, you need not become a victim of natural forces or of society’s confusions. There is a romantic belief in the power of the individual to navigate through life’s hardships with clear vision and strength of heart, and Lao Tzu’s philosopher-warrior ethos of bygone eras may represent the most compelling model for seeking contentment in the present.

1 

TAOISM’S NINE CORE PRINCIPLES:

AN OVERVIEW

By ancient tradition, the keys to unlocking the secrets of the Tao Te Ching were only passed from master to student. I had the privilege of studying for twenty years with a great sage who passed this knowledge to me, and here I use these secret keys throughout the text to help you decipher Taoism’s great mysteries. Once explained, the keys are simple yet profound.

My teaching experience has shown that students appreciate an overview that quickly sets out the major points of the philosophy. This chapter explains Taoism’s cornerstone tenets, complex concepts that will be clarified in subsequent chapters. My interpretations of the Tao Te Ching’s poems are grouped under the applicable principles, making it easier for you to appreciate the integrated system.

1. The Goal Is Contentment

Who can find repose in a muddy world?

—The Wisdom of Laotse, 106

The purpose of philosophy is to explain how the world operates and the best way to navigate through life. The Tao Te Ching is a philosophical manual with principles for achieving contentment in our daily lives. This is no easy task in a world full of chaos, suffering, and absurdity,[2] but Lao Tzu is able to help us with his ancient wisdom. He defined contentment as the only measure by which we should gauge personal success and explained how we can use it to filter society’s values. By adhering to this strict system, we can ward off dysfunctional impulses, such as fame and fortune. Finally, the religious aspects of Taoism teach us that a content physical existence will best prepare the soul for that time when the body is cast off. Whether it is physical, mental, or metaphysical, contentment is the ultimate goal.

2. Oneness: A Holistic View

In that he saw the unity, he was of God; in that he saw distinctions, he was of man.

—The Wisdom of Laotse, 45

Taoism is a philosophical and religious system built on a holistic view of reality. It unifies all existence with principles that cut across both seen and unseen dimensions. Its famous yin/yang symbol represents universal oneness with black and white portions rotating in a circle. This iconic image represents the duality of all phenomena—whether summer and winter, male and female, or life and death—as opposing manifestations of the same principle and not as independent entities. Such an appreciation of oneness is central to understanding Lao Tzu’s poetry and is fundamental to his philosophy.

3. Manifestations of the Tao

Do not develop the nature which is of man, but develop the nature which is of God.

—The Wisdom of Laotse, 189

Taoism acknowledges our inherent intellectual limitations and consequently avoids concepts that cannot be tested and verified: reason alone is not to be trusted. This prerequisite requires us to observe and comprehend concrete manifestations (teh) of larger universal forces and not rely only on philosophical or religious speculations. In this regard, nature serves as the uncorrupted manifestation of the Tao and the model from which we should take our instruction. By contrast, the nature of humans as manifested in society represents an unending source of confusion and is regarded with caution and suspicion. This duality—nature versus society—is a distinctly Taoist principle.

4. Nature Is Unkind

Nature is unkind:

It treats the creation like sacrificial straw-dogs.

The Sage is unkind:

He treats the people like sacrificial straw-dogs.

—The Wisdom of Laotse, 63

What is the fundamental lesson to be learned if we regard nature as our model of uncorrupted reality? Lao Tzu permits no confusion on this point with his declaration that nature is unkind. Despite strange philosophical representations that the natural world is one of peaceful coexistence, observed reality reveals a harsher truth typified by the strong preying on the weak. Apparently, there is little mercy in the natural world because all efforts are devoted to survival. Therefore, Lao Tzu insists that the Sage is unkind, urging us to avoid the siren call of universal love and instead embrace a mind-set of harsh indifference toward all but a few loved ones. Perhaps the best description of this principle is enlightened self-interest.

5. Society versus the Individual

The people of the world all have a purpose;

I alone appear stubborn and uncouth.

I alone differ from the other people,

And value drawing sustenance from the Mother.

—The Wisdom of Laotse, 129

Taoism is a philosophy for the individual. It regards society as a confused mass of unthinking people who voluntarily submit to beguiling social conventions. Classical Taoism labels this majority the herd. Lao Tzu cautions that social conventions include virtues and behaviors that benefit society at the expense of the individual; that is, the sacrifice of personal contentment for the good of others. Thus, Taoists separate dysfunctional virtues from effective ones by understanding that there are helpful individual values and unhelpful social values. This duality of society versus the individual is another concept that is unique to Taoism.

6. Humanity and Justice Are Artificial Values

On the decline of the great Tao,

The doctrines of humanity and justice

arose

—The Wisdom of Laotse, 119

Lao Tzu goes further by unambiguously identifying the source of detrimental social values. He writes that humanity and justice may seem to be virtues but are actually harmful to individual contentment. This is a hard concept for many people to accept. How can humanity and justice be bad? The answer lies in recognizing that society propagandizes artificial and unnatural notions of virtue. Humanity is really artificial love, and justice is actually artificial punishment. Because they are artificial and unnatural, these social values are susceptible to the whims of hypocritical and manipulative leaders who have little concern for others’ contentment.

In addition, regardless of intent, it is impossible for humanity and justice to be healthy for the individual; if they were, they would be instinctual and not need to be instilled and maintained by law and tradition. As Lao Tzu advises, it is possible to recapture our natural core from society by continuously stripping away artificial notions—of which humanity and justice are the most insidious.

7. Coexist through Noninterference

He responds only when moved, acts only when he is urged, and rises to action only when he is compelled to do so.

—The Wisdom of Laotse, 273

Taoists acknowledge their inherent limitations and how much effort it takes to develop their mind, body, and spirit. Lao Tzu’s philosophy recommends dedicating all of our energy to achieving personal contentment and not wasting precious time interfering with others’ lives. For example, Taoists remain uninvolved in politics because attempting to interfere with society is a waste of focus, time, and energy, yielding very little personal development.

There is also a deeper implication. As Taoists, we let events unfold according their own natural progression. By interfering, even in the name of improvement, we actually change the natural course of a phenomenon and ultimately cause harm.

Finally, Lao Tzu’s mantra of noninterference is not a prescription for passiveness. For when something or someone threatens us (interferes with us), we rise to action, using the reserve power we’ve accumulated by not interfering with others.

8. Camouflage to Overcome

But only the perfect man can go about the world without attracting attention to himself.

—The Wisdom of Laotse, 139

Recognizing that the Taoist is radically different from members of society carries important consequences for appropriate behavior. Taoist values, which place self-interest above society’s needs, are often different from the virtues society identifies as noble and good. For this reason, exposing our dedication to personal contentment can appear selfish, disloyal, and even unpatriotic—naturally earning resentment from our community. To deal with potential hostility, Buddhists prescribe removing oneself from society and remaining behind monastery walls. Lao Tzu, by contrast, maintains that it is possible to live within society and still achieve personal contentment. There is, however, one important caveat—we need to disguise our beliefs using the strategy of camouflage. Lao Tzu has been called the first philosopher of camouflage. The ability to display society’s values while internalizing others that are diametrically opposed is a trait of the sage.

9. Check Your Desires and Limitations

He who knows where to stop

May be exempt from danger.

—The Wisdom of Laotse, 172

One of the most important warnings of the Tao Te Ching is to avoid the popular notion that the sky’s the limit. This myth causes people to jeopardize themselves when their actions are motivated by unchecked desires and unrealistic expectations. Lao Tzu’s antidote to this common disease is to observe that the natural world has clearly defined limits; the necessities of survival do not