| Home | Community | Message Board |
|
You are not signed in. Sign In New Account | Forum Index Search Posts Trusted Vendors Highlights Galleries FAQ User List Chat Store Random Growery » |
This site includes paid links. Please support our sponsors.
|
Threaded
Previous
Index
NextShop:  Golden Teacher Liquid Culture For Sale  Unfolding Nature: Being in the Implicate Order |
| |||||||
 Moonshoe Blue Mantis   Registered: 05/28/04 Posts: 27,202 Loc: Iceland |
| ||||||
Auto-SummaryThis post explores the connection between voluntary simplicity and the Tao Teh Ching, drawing parallels between modern simplicity principles and Taoist ideals. The author highlights nine characteristics of voluntary simplicity, such as minimalism, self-reliance, respect for nature, and mindful living, and relates them to concepts in the Tao. The post emphasizes that Taoism promotes simplicity, moderation, and non-doing, aligning with voluntary simplicity's focus on inner focus, desire control, and environmental stewardship. Ultimately, the post suggests that studying the Tao Teh Ching can provide valuable insights for those practicing voluntary simplicity. Simple WIsdom: An Exploration of the Tao Teh Ching Of the many possible definitions for the term voluntary simplicity, I prefer the definition presented in 1936 by a follower of Mahatma Gandhi: “Inner and outer... singleness of purpose, sincerity and honesty… avoidance of exterior clutter, of many possessions irrelevant to the chief purpose of life. It means an ordering and guiding of our energies and our desires” (Elgin 23). These themes (material moderation, inward focus and control of desire and vitality) have been central to many spiritual philosophies throughout history. One of modern voluntary simplicity’s true soul mates can be found in the Taoist tradition of China, and Laotse’s masterpiece, The Tao Teh Ching, often reads like a guidebook for simple living. Because it is non linear, metaphorical and allegorical, the Tao does not lend itself to a traditional précis. In order to give a more complete sense of the Tao’s overarching concepts and themes, and to draw a direct connection between Taoist ideals and those of voluntary simplicity, I will structure my exploration of the Tao around Mark Burch’s “nine characteristics of voluntary simplicity” (Burch, 11). For each of the nine principles, I will discuss parallel and related concepts in the writings of Laotse. The first of Burch’s characteristics is “minimalism… deliberate reduction of consumption, clutter and noise” (Burch 11). This concept, of intentionally paring away the numerous external sensations and stimulations of life for the purpose of attaining a kind of inner tranquility, is absolutely fundamental to the theory and praxis of Taoism. Laotse taught that in a metaphysical sense, sensation flows outwards from self. Therefore, excessive focus on or attachment to the objects of sense perception inevitably leads to a kind of alienation from our own souls, like falling in love with our reflection in the mirror and forgetting to take care of our real bodies. Consider the following statement from the Tao in relation to Burch’s first characteristic: “Too much color blinds the eye. Too much music deafens the ear. Too much taste dulls the palate. Too much play maddens the mind. Too much desire tears the heart” (Laotse 12). From this passage we can clearly see that this reverence for that which is simple, moderate and sufficient is something that modern simplifiers and ancient Taoists hold very much in common. “Self reliance…personal authenticity and wholeness” (Burch 12) are the central elements of Burch’s second characteristic. Of course, such terms require a great degree of personal interpretation. But modern followers of Burch’s simplicity could undoubtedly draw inspiration for their own paths from Laotse’s description of the whole and authentic man: “Knowing himself he is enlightened… Conquering himself he is strong… Content in himself, he has wealth. He who keeps on his course with energy has will, and he who keeps to his proper place long endures” (33). Knowing one’s self, in this context, refers to self awareness, or mindfulness, a fundamental principle of voluntary simplicity. Conquering oneself refers to the controlling of impulses and desires mentioned earlier by Gregg. The association of contentment and wealth speaks to voluntary simplicity’s belief in controlling and reducing desires rather than fulfilling them. Laotse’s invitation to “keep to the course with energy and will” goes to the heart of Burch’s concept of self-integrity. The spirit of voluntary simplicity’s third characteristic is respect for and connection “with the earth, other beings and nature” (13). This sentiment arises from the intense awareness many of us have of the horrific devastation that human action is wreaking on the earth’s natural ecosystems. In trying to shape the planet to our purposes, we have irretrievably lost so much of its bounty. A recurring theme in the Tao Teh Ching is that things are best managed by being left alone. Clearly this has not been our policy with our natural environment, and the terrible consequences of that are only beginning to be understood. Laotse’s words frequently astound with their depth of foresight, but rarely do they seem as prophetic as in the following verse: “When men take over the world and shape it, I see that they must fail. He who shapes it damages it. He who forces it loses it. Therefore the Sage does not shape it, so he does not damage it. He does not insist upon it, so he does not lose it” (50). This is a profound ecological insight, and one that can well inform our modern practice of environmental living. We can see that neglect of this concept has led us to our current dire straits, so surely a new respect for this principle will be a necessary step in healing our planetary home. Burch’s fourth insight into voluntary simplicity states that practitioners “value a mindful, unhurried, intentional… and appreciative approach to living” (Burch 14). By all accounts, Laotse himself more or less personified this ideal. Laotse is said to have turned down a lucrative and prestigious position in the royal court, in favor of a life of simple meditation in nature. Asked to explain this decision, Laotse responded “There is no greater mistake than following desire; There is no greater disaster than forgetting contentment; There is no greater sickness than seeking attainment; But one who is content to satisfy his needs finds that contentment endures” (Laotse 46). It would be difficult to imagine a better example of Burch’s mindful, spiritual, simple philosophy. The fifth characteristic of the voluntarily simple life is “deliberate reduction in the number of material possessions” (Burch 16) as a way to enrich and inform ones spiritual experience. This concept of minimizing and devaluing material possessions and attainments is absolutely central to Laotse’s philosophy. Throughout the Tao Teh Ching, the Sage gives several warnings against materialism. ”Amass the greatest treasure” he writes “and it is easily stolen. Attain the highest place and you will fall. Wealth and pride bring with them destruction” (Laotse 9). Laotse also claims that “without artifice and profit, waste and theft would disappear” (19). In this line Laotse seems to be observing that waste, greed and criminality are inevitable symptoms of the consumer-capitalist paradigm, which obviously exalts profit and artifice as cardinal virtues. In his sixth characteristic, Burch says that practitioners of voluntary simplicity are likely to engage in “practices that develop one’s spiritual, intellectual, emotional, physical and interpersonal…potentials”. As examples, he names yoga, Qi-gong, martial arts and meditation (17). All of these practices have an ancient and intimate connection to Taoism, and followers of Tao often incorporate at least one into their daily lives. However, in spite of this undeniable connection, it is important to note that no where in the Tao Teh Ching does Laotse advocate action or activity of any kind. On the contrary, he returns again and again to the virtue of non-doing or non-action. This is perhaps one of the most difficult Taoist concepts for the westerner to grasp. What does the Sage mean when he says “He who pursues Tao will decrease every day. He will decrease and decrease until he comes to non-action. By non-action, everything can be done”? (Laotse 48). Certainly, on the surface this seems to contradict Burch’s statement that voluntary simplicity involves growth through activity. But we must remember that many of the “activities” Burch noted, such as meditation and Tai Chi, are not so much activities per se, but rather formal and deliberate reductions or concentrations of activity. The point we must take away is that Taoism and voluntary simplicity should not focus on increasing our efforts but rather decreasing and refining our activity to in effect produce progressively more results with progressively less expenditure of effort. Burch’s seventh characteristic of voluntary simplicity emphasizes “strong, intimate, non-violent and compassionate relationships” as a way of promoting the “common good” (Burch 18). Laotse has much to say on these topics. One of the Tao Teh Ching’s most profound passages on goodness likens the highest goodness to water, “which is good to all things and shows no preference. It stays in places which others despise” (25). This passage seems to advise us to foster relationships with all people, without discrimination, and particularly to those who are commonly shunned. When it comes to the day to day practice of harmonious living with our fellow beings, and the maintenance and development of our valued relationships, Laotse gives the following advice: In dwelling, take pleasure in your community; In feeling, make the heart deep; In friendship, keep on good terms with all; In speaking, be confident; In Ruling, abide by good order; In business, take things easy; When traveling, make use of the opportunity (to form new relationships) Let there be no contention, and no blame. (8) This passage expounds a simple, humane and practical philosophy for harmoniously managing our day to day affairs and interactions. No doubt many followers of voluntary simplicity would find it highly agreeable. It contains many of the basic principles of Burch’s simplicity, such as value for community, empathy and good relationships with others. The line advising business people to “take things easy” provides a particularly refreshing challenge to the current capitalist hegemony. Burch’s eighth characteristic of voluntary simplicity is “a conscious, intentional approach to living” as opposed to “acting on unconscious impulses”. His elaboration on this concept: “blundering through life on impulse, following appetite, chasing the ephemeral…amounts to a betrayal of ourselves” (19) is particularly relevant to our exploration of Taoism. This idea, that desire is fleeting, transient and ultimately a path to suffering, is at the core of many eastern philosophies. The idea is that by giving in to our desires, we set in motion a chain of wants that has no end. According to Tao, the desires of men, once unleashed, have no limit, and the longer they are indulged the harder they are to reign in. One can then become a “hungry ghost” who eats and eats but is never filled. When Laotse says “there is no greater misery than knowing no content, there is no greater calamity then indulging in greed” (46) he is going to the heart of what Burch means when he calls following appetite “a betrayal of the self”. The final aspect of modern voluntary simplicity defined by Burch is a respect for or emphasis on holistic approaches to health and healing (19). The Tao Teh Ching does not speak directly about matters of medicine or nutrition. However, many practitioners of Chinese medicine consider their understanding of Taoism to inform and enhance their healing practice. For example, the following line “Deal with a thing before it comes into existence, regulate a thing before it becomes disordered” (Laotse, 65) has been taken as an endorsement of preventative medicine. In other parts of his work, Laotse advocates selflessness as the path to longevity, saying “the reason why they are lasting and enduring is that they do not live for themselves, therefore they live long” (7). According to Chinese folklore, Laotse lived to the ripe old age of 900 (Chan, 6), so perhaps we should consider his advice. Thus, in our comparison of modern voluntary simplicity and ancient Taoism, we have found for each of Burch’s characteristics of simplicity a parallel or complementary set of values in the classic Taoist work the Tao Teh Ching. We have found that Taoism in many ways exemplifies these nine principles, and that the Tao contains much wisdom relevant to the topics of minimalism, personal wholeness, earth stewardship, mindfulness, material simplicity, personal development, harmonious relationships, conscious living and holistic healing. Because of this strong convergence of values and ideals, and because of the profound quality and poetry of the work itself, I would wholeheartedly recommend the study of Laotse’s philosophy to any serious practitioner of voluntary simplicity, and vice versa. CHURCH -------------------- 
| |||||||
|
Cracka_X Spiritual Dirt Worshipper     Registered: 01/25/03 Posts: 8,809 Loc: Swamp |
| ||||||
|
I havn't read that interpretation of the tao te ching, but I'd like to point you in the direction if Chuang Tzu, who is one of Lao Tzu's discliples...
There's a book out called the Essential Chuang Tzu. Check it out. I like the way you've been one of the first ppl to not talk about Tao as a religion. At least I don't think.. Clearly, Lao Tzu never intended it to be one with his writing and Chuang Tzu mocks organized religions in his text. It's a philosophy it's the way. To me, one must understand a bit of Dao, like a road map, before he/she goes anywhere else. All religions teach Dao but some teachers of some religions stray away from it. Everything is under Dao. Dao is Christ and Christ is Dao, just as Krishna, Moses, Yahweh, Buddha, and so on. Knowing Dao will aid your journey and make it easy for you to reach whichever one and wherever you may be going. If you know Dao, then you will be able to distinguish the speakers of lies from the speakers of truth. At least that's what I believe. -------------------- The best way to live is to be like water For water benefits all things and goes against none of them It provides for all people and even cleanses those places a man is loath to go In this way it is just like Tao ~Daodejing
| |||||||
 tools_n_corpses why did i choose Registered: 09/27/06 Posts: 172 Last seen: 18 years, 11 months |
| ||||||
|
Excellent read, thanks.
I've been following Eastern thought for a long time now, especially through Alan Watts. I've interpreted the experience of Tao with the death of Reason or conceptualization as a central guiding force. After experiencing Tao, there can be no more ultimate reasons for anything. What I've then come to see is that intuition must awaken after this experience, or in its place will be nihilism. The human experiencing Tao must come to realize his limitation as a human creature, and thus the limitation of his thinking (as opposed to experiencing). When a human thinks, models and comprehends his models, he disconnects from his perception and withdraws into his head. When a human does not think, and denies his need to be right or wrong, denies any future interests including his mortality, denies leaving the Now, he drops off into an abyss of experience in which entirely new worlds are found. And thus, the forest becomes the most mystical place... the night sky infathomable... And Nature becomes a creature, a collective organism, an eternal spirit, which communicates such a pure state of mind into a human who empties his human thoughts, that one realises Nature is something far beyond anything we have conceptualised it to be. The simple presence of Nature is so overwhelming and beckoning that one realises Nature is all we'll ever need. Does anyone share this perspective with me? -------------------- "Misery only doth exist, none miserable, No doer is there; naught save the deed is found. Nirvana is, but not the man who seeks it. The Path exists, but not the traveler on it."
| |||||||
|
Moonshoe Blue Mantis Registered: 05/28/04 Posts: 27,202 Loc: Iceland |
| ||||||
|
really great thoughts, thanks.
I share your sense that embracing tao means letting go of our clinging to reason and discovery of our intuition. "And Nature becomes a creature, a collective organism, an eternal spirit, which communicates such a pure state of mind into a human who empties his human thoughts, that one realises Nature is something far beyond anything we have conceptualised it to be. The simple presence of Nature is so overwhelming and beckoning that one realises Nature is all we'll ever need." 
--------------------
| |||||||
| |||||||
Edit 
Reply 
| Shop: Golden Teacher Liquid Culture For Sale Unfolding Nature: Being in the Implicate Order |
|
| Similar Threads | Poster | Views | Replies | Last post | ||
 |
 |
What are your thoughts on Taoism? |  cottlestonpie |
1,774 | 18 | 01/24/03 11:32 AM by machineelf368 |
|
|
Simplicity |  Agree |
1,581 | 8 | 07/12/01 03:41 PM by Jez |
|
|
Taoism |  EternalCowabunga |
2,265 | 19 | 02/04/06 05:04 PM by Dmonikal |
|
 |
Taoism |  lysergicide |
1,210 | 18 | 12/31/05 03:18 AM by MushmanTheManic |
|
 |
Simplicity |  SkorpivoMusterion |
579 | 1 | 01/29/05 09:17 AM by grifa |
|
|
Taoism |  Delyrium |
1,405 | 15 | 05/01/04 12:01 AM by Mac_Fergus |
|
 |
The Voluntary Human Extinction Movement |  RebelSteve33 |
1,980 | 14 | 08/12/02 04:00 AM by kneegrow |
|
 |
A simple evolutionary thought |  felix |
1,102 | 19 | 02/13/03 03:32 AM by SmashedMe |
| Extra information | ||
| You cannot start new topics / You cannot reply to topics HTML is disabled / BBCode is enabled Moderator: Middleman, DividedQuantum 2,714 topic views. 0 members, 13 guests and 10 web crawlers are browsing this forum. [ Show Images Only | Sort by Score | Print Topic ] | ||
