Bridging Heaven & Earth Show #132 w/ Chungliang Al Huang

Chungliang is the founder-president of the Living Tao Foundation. A philosopher, artist-calligrapher, bamboo flute player, and Tai Ji master-mentor, Al combines his multi-cultural dimensions of learning to inspire the TAO of life-long self-cultivation. He is the author of the classics, "Embrace Tiger, Return to Mountain: The Essence of Tai Ji"; "Quantum Soup: Fortune Cookies in Crisis"; "Beginner's Tai Ji Book"; co-author with Alan Watts of "Tao: The Watercourse Way; and with Jerry Lynch of "Thinking Body, Dancing Mind"; "Working Out, Working Within", and most recently, "Ther Chinese Book of Animal Powers."

Bridging's website is: www.HeavenToEarth.com

Reference for detailed information about Taoism and interpretations of Texts

http://taoism.net/enter.htm

Tao Te Ching by Lao Tzu (translation by Derek Lin)

Tao Te Ching
Tao and Virtue Classic

Tao Classic - Chapters 1 to 37 Chapter 1 The Tao that can be spoken is not the eternal Tao The name that can be named is not the eternal name The nameless is the origin of Heaven and Earth The named is the mother of myriad things Thus, constantly without desire, one observes its essence Constantly with desire, one observes its manifestations These two emerge together but differ in name The unity is said to be the mystery Mystery of mysteries, the door to all wonders Chapter 2 When the world knows beauty as beauty, ugliness arises When it knows good as good, evil arises Thus being and non-being produce each other Difficult and easy bring about each other Long and short reveal each other High and low support each other Music and voice harmonize each other Front and back follow each other Therefore the sages: Manage the work of detached actions Conduct the teaching of no words They work with myriad things but do not control They create but do not possess They act but do not presume They succeed but do not dwell on success It is because they do not dwell on success That it never goes away Chapter 3 Do not glorify the achievers So the people will not squabble Do not treasure goods that are hard to obtain So the people will not become thieves Do not show the desired things So their hearts will not be confused Thus the governance of the sage: Empties their hearts Fills their bellies Weakens their ambitions Strengthens their bones Let the people have no cunning and no greed So those who scheme will not dare to meddle Act without contrivance And nothing will be beyond control Chapter 4 The Tao is empty When utilized, it is not filled up So deep! It seems to be the source of all things It blunts the sharpness Unravels the knots Dims the glare Mixes the dusts So indistinct! It seems to exist I do not know whose offspring it is Its image is the predecessor of the Emperor Chapter 5 Heaven and Earth are impartial They regard myriad things as straw dogs The sages are impartial They regard people as straw dogs The space between Heaven and Earth Is it not like a bellows? Empty, and yet never exhausted It moves, and produces more Too many words hasten failure Cannot compare to keeping to the void Chapter 6 The valley spirit, undying Is called the Mystic Female The gate of the Mystic Female Is called the root of Heaven and Earth It flows continuously, barely perceptible Utilize it; it is never exhausted Chapter 7 Heaven and Earth are everlasting The reason Heaven and Earth can last forever Is that they do not exist for themselves Thus they can last forever Therefore the sages: Place themselves last but end up in front Are outside of themselves and yet survive Is it not due to their selflessness? That is how they can achieve their own goals Chapter 8 The highest goodness resembles water Water greatly benefits myriad things without contention It stays in places that people dislike Therefore it is similar to the Tao Dwelling with the right location Feeling with great depth Giving with great kindness Speaking with great integrity Governing with great administration Handling with great capability Moving with great timing Because it does not contend It is therefore beyond reproach Chapter 9 Holding a cup and overfilling it Cannot be as good as stopping short Pounding a blade and sharpening it Cannot be kept for long Gold and jade fill up the room No one is able to protect them Wealth and position bring arrogance And leave disasters upon oneself When achievement is completed, fame is attained Withdraw oneself This is the Tao of Heaven Chapter 10 In holding the soul and embracing oneness Can one be steadfast, without straying? In concentrating the energy and reaching relaxation Can one be like an infant? In cleaning away the worldly view Can one be without imperfections? In loving the people and ruling the nation Can one be without manipulation? In the heavenly gate's opening and closing Can one hold to the feminine principle? In understanding clearly all directions Can one be without intellectuality? Bearing it, rearing it Bearing without possession Achieving without arrogance Raising without domination This is called the Mystic Virtue Chapter 11 Thirty spokes join in one hub In its emptiness, there is the function of a vehicle Mix clay to create a container In its emptiness, there is the function of a container Cut open doors and windows to create a room In its emptiness, there is the function of a room Therefore, that which exists is used to create benefit That which is empty is used to create functionality Chapter 12 The five colors make one blind in the eyes The five sounds make one deaf in the ears The five flavors make one tasteless in the mouth Racing and hunting make one wild in the heart Goods that are difficult to acquire make one cause damage Therefore the sages care for the stomach and not the eyes That is why they discard the other and take this Chapter 13 Favor and disgrace make one fearful The greatest misfortune is the self What does "favor and disgrace make one fearful" mean? Favor is high; disgrace is low Having it makes one fearful Losing it makes one fearful This is "favor and disgrace make one fearful" What does "the greatest misfortune is the self" mean? The reason I have great misfortune Is that I have the self If I have no self What misfortune do I have? So one who values the self as the world Can be given the world One who loves the self as the world Can be entrusted with the world Chapter 14 Look at it, it cannot be seen It is called colorless Listen to it, it cannot be heard It is called noiseless Reach for it, it cannot be held It is called formless These three cannot be completely unraveled So they are combined into one Above it, not bright Below it, not dark Continuing endlessly, cannot be named It returns back into nothingness Thus it is called the form of the formless The image of the imageless This is called enigmatic Confront it, its front cannot be seen Follow it, its back cannot be seen Wield the Tao of the ancients To manage the existence of today One can know the ancient beginning It is called the Tao Axiom Chapter 15 The Tao masters of antiquity Subtle wonders through mystery Depths that cannot be discerned Because one cannot discern them Therefore one is forced to describe the appearance Hesitant, like crossing a wintry river Cautious, like fearing four neighbors Solemn, like a guest Loose, like ice about to melt Genuine, like plain wood Open, like a valley Opaque, like muddy water Who can be muddled yet desist In stillness gradually become clear? Who can be serene yet persist In motion gradually come alive? One who holds this Tao does not wish to be overfilled Because one is not overfilled Therefore one can preserve and not create anew Chapter 16 Attain the ultimate emptiness Hold on to the truest tranquility The myriad things are all active I therefore watch their return Everything flourishes; each returns to its root Returning to the root is called tranquility Tranquility is called returning to one's nature Returning to one's nature is called constancy Knowing constancy is called clarity Not knowing constancy, one recklessly causes trouble Knowing constancy is acceptance Acceptance is impartiality Impartiality is sovereign Sovereign is Heaven Heaven is Tao Tao is eternal The self is no more, without danger Chapter 17 The highest rulers, people do not know they have them The next level, people love them and praise them The next level, people fear them The next level, people despise them If the rulers' trust is insufficient Have no trust in them Proceeding calmly, valuing their words Task accomplished, matter settled The people all say, "We did it naturally" Chapter 18 The great Tao fades away There is benevolence and justice Intelligence comes forth There is great deception The six relations are not harmonious There is filial piety and kind affection The country is in confused chaos There are loyal ministers Chapter 19 End sagacity; abandon knowledge The people benefit a hundred times End benevolence; abandon righteousness The people return to piety and charity End cunning; discard profit Bandits and thieves no longer exist These three things are superficial and insufficient Thus this teaching has its place: Show plainness; hold simplicity Reduce selfishness; decrease desires Chapter 20 Cease learning, no more worries Respectful response and scornful response How much is the difference? Goodness and evil How much do they differ? What the people fear, I cannot be unafraid So desolate! How limitless it is! The people are excited As if enjoying a great feast As if climbing up to the terrace in spring I alone am quiet and uninvolved Like an infant not yet smiling So weary, like having no place to return The people all have surplus While I alone seem lacking I have the heart of a fool indeed – so ignorant! Ordinary people are bright I alone am muddled Ordinary people are scrutinizing I alone am obtuse Such tranquility, like the ocean Such high wind, as if without limits The people all have goals And I alone am stubborn and lowly I alone am different from them And value the nourishing mother Chapter 21 The appearance of great virtue Follows only the Tao The Tao, as a thing Seems indistinct, seems unclear So unclear, so indistinct Within it there is image So indistinct, so unclear Within it there is substance So deep, so profound Within it there is essence Its essence is supremely real Within it there is faith From ancient times to the present Its name never departs To observe the source of all things How do I know the nature of the source? With this Chapter 22 Yield and remain whole Bend and remain straight Be low and become filled Be worn out and become renewed Have little and receive Have much and be confused Therefore the sages hold to the one as an example for the world Without flaunting themselves – and so are seen clearly Without presuming themselves – and so are distinguished Without praising themselves – and so have merit Without boasting about themselves – and so are lasting Because they do not contend, the world cannot contend with them What the ancients called "the one who yields and remains whole" Were they speaking empty words? Sincerity becoming whole, and returning to oneself Chapter 23 Sparse speech is natural Thus strong wind does not last all morning Sudden rain does not last all day What makes this so? Heaven and Earth Even Heaven and Earth cannot make it last How can humans? Thus those who follow the Tao are with the Tao Those who follow virtue are with virtue Those who follow loss are with loss Those who are with the Tao, the Tao is also pleased to have them Those who are with virtue, virtue is also pleased to have them Those who are with loss, loss is also please to have them Those who do not trust sufficiently, others have no trust in them  Chapter 24 Those who are on tiptoes cannot stand Those who straddle cannot walk Those who flaunt themselves are not clear Those who presume themselves are not distinguished Those who praise themselves have no merit Those who boast about themselves do not last Those with the Tao call such things leftover food or tumors They despise them Thus, those who possesses the Tao do not engage in them Chapter 25 There is something formlessly created Born before Heaven and Earth So silent! So ethereal! Independent and changeless Circulating and ceaseless It can be regarded as the mother of the world I do not know its name Identifying it, I call it "Tao" Forced to describe it, I call it great Great means passing Passing means receding Receding means returning Therefore the Tao is great Heaven is great Earth is great The sovereign is also great There are four greats in the universe And the sovereign occupies one of them Humans follow the laws of Earth Earth follows the laws of Heaven Heaven follows the laws of Tao Tao follows the laws of nature Chapter 26 Heaviness is the root of lightness Quietness is the master of restlessness Therefore the sages travel an entire day Without leaving the heavy supplies Even though there are luxurious sights They are composed and transcend beyond How can the lords of ten thousand chariots Apply themselves lightly to the world? To be light is to lose one's root To be restless is to lose one's mastery Chapter 27 Good traveling does not leave tracks Good speech does not seek faults Good reckoning does not use counters Good closure needs no bar and yet cannot be opened Good knot needs no rope and yet cannot be untied Therefore sages often save others And so do not abandon anyone They often save things And so do not abandon anything This is called following enlightenment Therefore the good person is the teacher of the bad person The bad person is the resource of the good person Those who do not value their teachers And do not love their resources Although intelligent, they are greatly confused This is called the essential wonder Chapter 28 Know the masculine, hold to the feminine Be the watercourse of the world Being the watercourse of the world The eternal virtue does not depart Return to the state of the infant Know the white, hold to the black Be the standard of the world Being the standard of the world The eternal virtue does not deviate Return to the state of the boundless Know the honor, hold to the humility Be the valley of the world Being the valley of the world The eternal virtue shall be sufficient Return to the state of plain wood Plain wood splits, then becomes tools The sages utilize them And then become leaders Thus the greater whole is undivided Chapter 29 Those who wish to take the world and control it I see that they cannot succeed The world is a sacred instrument One cannot control it The one who controls it will fail The one who grasps it will lose Because all things: Either lead or follow Either blow hot or cold Either have strength or weakness Either have ownership or take by force Therefore the sage: Eliminates extremes Eliminates excess Eliminates arrogance Chapter 30 The one who uses the Tao to advise the ruler Does not dominate the world with soldiers Such methods tend to be returned The place where the troops camp Thistles and thorns grow Following the great army There must be an inauspicious year A good commander achieves result, then stops And does not dare to reach for domination Achieves result but does not brag Achieves result but does not flaunt Achieves result but is not arrogant Achieves result but only out of necessity Achieves result but does not dominate Things become strong and then get old This is called contrary to the Tao That which is contrary to the Tao soon ends Chapter 31 A strong military, a tool of misfortune All things detest it Therefore, those who possess the Tao avoid it Honorable gentlemen, while at home, value the left When deploying the military, value the right The military is a tool of misfortune Not the tool of honorable gentlemen When using it out of necessity Calm detachment should be above all Victorious but without glory Those who glorify Are delighting in the killing Those who delight in killing Cannot achieve their ambitions upon the world Auspicious events favor the left Inauspicious events favor the right The lieutenant general is positioned to the left The major general is positioned to the right We say that they are treated as if in a funeral Those who have been killed Should be mourned with sadness Victory in war should be treated as a funeral Chapter 32 The Tao, eternally nameless Its simplicity, although imperceptible Cannot be treated by the world as subservient If the sovereign can hold on to it All will follow by themselves Heaven and Earth, together in harmony Will rain sweet dew People will not need to force it; it will adjust by itself In the beginning, there were names Names came to exist everywhere One should know when to stop Knowing when to stop, thus avoiding danger The existence of the Tao in the world Is like streams in the valley into rivers and the ocean Chapter 33 Those who understand others are intelligent Those who understand themselves are enlightened Those who overcome others have strength Those who overcome themselves are powerful Those who know contentment are wealthy Those who proceed vigorously have willpower Those who do not lose their base endure Those who die but do not perish have longevity Chapter 34 The great Tao is like a flood It can flow to the left or to the right The myriad things depend on it for life, but it never stops It achieves its work, but does not take credit It clothes and feeds myriad things, but does not rule over them Ever desiring nothing It can be named insignificant Myriad things return to it but it does not rule over them It can be named great Even in the end, it does not regard itself as great That is how it can achieve its greatness Chapter 35 Hold the great image All under heaven will come They come without harm, in harmonious peace Music and food, passing travelers stop The Tao that is spoken out of the mouth Is bland and without flavor Look at it, it cannot be seen Listen to it, it cannot be heard Use it, it cannot be exhausted Chapter 36 If one wishes to shrink it One must first expand it If one wishes to weaken it One must first strengthen it If one wishes to discard it One must first promote it If one wishes to seize it One must first give it This is called subtle clarity The soft and weak overcomes the tough and strong Fish cannot leave the depths The sharp instruments of the state Cannot be shown to the people Chapter 37 The Tao is constant in non-action Yet there is nothing it does not do If the sovereign can hold on to this All things shall transform themselves Transformed, yet wishing to achieve I shall restrain them with the simplicity of the nameless The simplicity of the nameless They shall be without desire Without desire, using stillness The world shall steady itself   Te Ching Virtue Classic - Chapters 38 to 81 Chapter 38 High virtue is not virtuous Therefore it has virtue Low virtue never loses virtue Therefore it has no virtue High virtue takes no contrived action And acts without agenda Low virtue takes contrived action And acts with agenda High benevolence takes contrived action And acts without agenda High righteousness takes contrived action And acts with agenda High etiquette takes contrived action And upon encountering no response Uses arms to pull others Therefore, the Tao is lost, and then virtue Virtue is lost, and then benevolence Benevolence is lost, and then righteousness Righteousness is lost, and then etiquette Those who have etiquette are a thin shell of loyalty and sincerity And the beginning of chaos Those with foreknowledge Are the flowers of the Tao And the beginning of ignorance Therefore the great person: Abides in substance, and does not dwell on the thin shell Abides in the real, and does not dwell on the flower Thus they discard that and take this Chapter 39 Those that attained oneness since ancient times: The sky attained oneness and thus clarity The earth attained oneness and thus tranquility The gods attained oneness and thus divinity The valley attained oneness and thus abundance The myriad things attained oneness and thus life The rulers attained oneness and became the standard for the world These all emerged from oneness The sky, lacking clarity, would break apart The earth, lacking tranquility, would erupt The gods, lacking divinity, would vanish The valley, lacking abundance, would wither Myriad things, lacking life, would be extinct The rulers, lacking standard, would be toppled Therefore, the honored uses the lowly as basis The higher uses the lower as foundation Thus the rulers call themselves alone, bereft, and unworthy Is this not using the lowly as basis? Is it not so? Therefore, the ultimate honor is no honor Do not wish to be shiny like jade Be dull like rocks Chapter 40 The returning is the movement of the Tao The weak is the utilization of the Tao The myriad things of the world are born of being Being is born of non-being Chapter 41 Higher people hear of the Tao They diligently practice it Average people hear of the Tao They sometimes keep it and sometimes lose it Lower people hear of the Tao They laugh loudly at it If they do not laugh, it would not be the Tao Therefore a proverb has the following: The clear Tao appears unclear The advancing Tao appears to retreat The smooth Tao appears uneven High virtue appears like a valley Great integrity appears like disgrace Encompassing virtue appears insufficient Building virtue appears inactive True substance appears inconstant The great square has no corners The great vessel is late in completion The great music is imperceptible in sound The great image has no form The Tao is hidden and nameless Yet it is only the Tao That excels in giving and completing everything Chapter 42 Tao produces one One produces two Two produce three Three produce myriad things Myriad things, backed by yin and embracing yang Achieve harmony by integrating their energy What the people dislike Are alone, bereft, and unworthy But the rulers call themselves with these terms So with all things Appear to take loss but benefit Or receive benefit but lose What the ancients taught I will also teach The violent one cannot have a natural death I will use this as the principal of all teachings Chapter 43 The softest things of the world Override the hardest things of the world That which has no substance Enters into that which has no openings From this I know the benefits of unattached actions The teaching without words The benefits of actions without attachment Are rarely matched in the world Chapter 44 Fame or the self, which is dearer? The self or wealth, which is greater? Gain or loss, which is more painful? Thus excessive love must lead to great spending Excessive hoarding must lead to heavy loss Knowing contentment avoids disgrace Knowing when to stop avoids danger Thus one can endure indefinitely Chapter 45 Great perfection seems flawed Its function is without failure Great fullness seems empty Its function is without exhaustion Great straightness seems bent Great skill seems unrefined Great eloquence seems inarticulate Movement overcomes cold Stillness overcomes heat Clear quietness is the standard of the world Chapter 46 When the world has the Tao Fast horses are retired to till the soil When the world lacks the Tao Warhorses give birth on the battlefield There is no crime greater than greed No disaster greater than discontentment No fault greater than avarice Thus the satisfaction of contentment is the lasting satisfaction Chapter 47 Without going out the door, know the world Without peering out the window, see the Heavenly Tao The further one goes The less one knows Therefore the sage Knows without going Names without seeing Achieves without striving Chapter 48 Pursue knowledge, daily gain Pursue Tao, daily loss Loss and more loss Until one reaches unattached action With unattached action, there is nothing one cannot do Take the world by constantly applying non-interference The one who interferes is not qualified to take the world Chapter 49 The sages have no constant mind They take the mind of the people as their mind Those who are good, I am good to them Those who are not good, I am also good to them Thus the virtue of goodness Those who believe, I believe them Those who do not believe, I also believe them Thus the virtue of belief The sages live in the world They cautiously merge their mind for the world The people all pay attention with their ears and eyes The sages care for them as children Chapter 50 Coming into life, entering death The followers of life, three in ten The followers of death, three in ten Those whose lives are moved toward death Also three in ten Why? Because they live lives of excess I've heard of those who are good at cultivating life Traveling on the road, they do not encounter rhinos or tigers Entering into an army, they are not harmed by weapons Rhinos have nowhere to thrust their horns Tigers have nowhere to clasp their claws Soldiers have nowhere to lodge their blades Why? Because they have no place for death Chapter 51 Tao produces them Virtue raises them Things shape them Forces perfect them Therefore all things respect the Tao and value virtue The respect for Tao, the value of virtue Not due to command but to constant nature Thus Tao produces them Virtue raises them Grows them, educates them Perfects them, matures them Nurtures them, protects them Produces but does not possess Acts but does not flaunt Nurtures but does not dominate This is called Mystic Virtue Chapter 52 The world has a beginning We regard it as the mother of the world Having its mother We can know her children Knowing her children Still holding on to the mother Live without danger all through life Close the mouth Shut the doors Live without toil all through life Open the mouth Meddle in the affairs Live without salvation all through life Seeing details is called clarity Holding on to the soft is called strength Utilize the light Return to the clarity Leaving no disasters for the self This is called practicing constancy Chapter 53 If I have a little knowledge Walking on the great Tao I fear only to deviate from it The great Tao is broad and plain But people like the side paths The courts are corrupt The fields are barren The warehouses are empty Officials wear fineries Carry sharp swords Fill up on drinks and food Acquire excessive wealth This is called robbery It is not the Tao! Chapter 54 That which is well established cannot be uprooted That which is strongly held cannot be taken The descendants will commemorate it forever Cultivate it in yourself; its virtue shall be true Cultivate it in the family; its virtue shall be abundant Cultivate it in the community; its virtue shall be lasting Cultivate it in the country; its virtue shall be prosperous Cultivate it in the world; its virtue shall be widespread Therefore observe others with yourself Observe other families with your family Observe other communities with your community Observe other countries with your country Observe the world with the world With what do I know the world? With this Chapter 55 Those who hold an abundance of virtue Are similar to newborn infants Poisonous insects do not sting them Wild beasts do not claw them Birds of prey do not attack them Their bones are weak, tendons are soft But their grasp is firm They do not know of sexual union but can manifest arousal Due to the optimum of essence They can cry the whole day and yet not be hoarse Due to the optimum of harmony Knowing harmony is said to be constancy Knowing constancy is said to be clarity Excessive vitality is said to be inauspicious Mind overusing energy is said to be aggressive Things become strong and then grow old This is called contrary to the Tao That which is contrary to the Tao will soon perish Chapter 56 Those who know do not talk Those who talk do not know Close the mouth Shut the doors Blunt the sharpness Unravel the knots Dim the glare Mix the dust This is called Mystic Oneness They cannot obtain this and be closer They cannot obtain this and be distant They cannot obtain this and be benefited They cannot obtain this and be harmed They cannot obtain this and be valued They cannot obtain this and be degraded Therefore, they become honored by the world Chapter 57 Govern a country with upright integrity Deploy the military with surprise tactics Take the world with non-interference How do I know this is so? With the following: When there are many restrictions in the world The people become more impoverished When people have many sharp weapons The country becomes more chaotic When people have many clever tricks More strange things occur The more laws are posted The more robbers and thieves there are Therefore the sage says: I take unattached action, and the people transform themselves I prefer quiet, and the people right themselves I do not interfere, and the people enrich themselves I have no desires, and the people simplify themselves Chapter 58 When governing is lackluster The people are simple and honest When governing is scrutinizing The people are shrewd and crafty Misfortune is what fortune depends upon Fortune is where misfortune hides beneath Who knows their ultimate end? They have no determined outcome Rightness reverts to become strange Goodness reverts to become wicked The confusion of people has lasted many long days Therefore the sages are: Righteous without being scathing Incorruptible without being piercing Straightforward without being ruthless Illuminated without being flashy Chapter 59 In governing people and serving Heaven There is nothing like conservation Only with conservation is it called submitting early Submitting early is called emphasis on accumulating virtues Accumulating virtues means there is nothing one cannot overcome When there is nothing that one cannot overcome One's limits are unknown The limitations being unknown, one can possess sovereignty With this mother principle of power, one can be everlasting This is called deep roots and firm foundation The Tao of longevity and lasting vision Chapter 60 Ruling a large country is like cooking a small fish Using the Tao to manage the world Its demons have no power Not only do its demons have no power Its gods do not harm people Not only do its gods not harm people The sages also do not harm people They both do no harm to one another So virtue merges and returns Chapter 61 The large country is like the lowest river The converging point of the world The receptive female of the world The female always overcomes the male with serenity Using serenity as the lower position Thus if the large country is lower than the small country Then it can take the small country If the small country is lower than the large country Then it can be taken by the large country Thus one uses the lower position to take The other uses the lower position to be taken The large country only wishes to gather and protect people The small country only wishes to join and serve people So that both obtain what they wish The larger one should assume the lower position Chapter 62 The Tao is the wonder of all things The treasure of the kind person The protection of the unkind person Admirable words can win the public's respect Admirable actions can improve people Those who are unkind How can they be abandoned? Therefore, when crowning the Emperor And installing the three ministers Although there is the offering of jade before four horses None of it can compare to being seated in this Tao Why did the ancients value this Tao so much? Is it not said that those who seek will find, And those with guilt will not be faulted? Therefore, it is the greatest value in the world Chapter 63 Act without action Manage without meddling Taste without tasting Great, small, many, few Respond to hatred with virtue Plan difficult tasks through the simplest tasks Achieve large tasks through the smallest tasks The difficult tasks of the world Must be handled through the simple tasks The large tasks of the world Must be handled through the small tasks Therefore, sages never attempt great deeds all through life Thus they can achieve greatness One who makes promises lightly must deserve little trust One who sees many easy tasks must encounter much difficulty Therefore, sages regard things as difficult So they never encounter difficulties all through life Chapter 64 When it is peaceful, it is easy to maintain When it shows no signs, it is easy to plan When it is fragile, it is easy to break When it is small, it is easy to scatter Act on it when it has not yet begun Treat it when it is not yet chaotic A tree thick enough to embrace Grows from the tiny sapling A tower of nine levels Starts from the dirt heap A journey of a thousand miles Begins beneath the feet The one who meddles will fail The one who grasps will lose Therefore, sages do not meddle and thus do not fail They do not grasp and thus do not lose People, in handling affairs Often come close to completion and fail If they are as careful in the end as the beginning Then they would have no failure Therefore, sages desire not to desire They do not value goods that are hard to acquire They learn to unlearn To redeem the fault of the people To assist the nature of all things Without daring to meddle Chapter 65 Those of ancient times who were adept at the Tao Used it not to make people brighter But to keep them simple The difficulty in governing people Is due their excessive cleverness Therefore, using cleverness to govern the state Is being a thief of the state Not using cleverness to govern the state Is being a blessing of the state Know that these two are both standards Always knowing these standards Is called Mystic Virtue Mystic Virtue: Profound! Far-reaching! It goes opposite to material things Then it reaches great congruence Chapter 66 Rivers and oceans can be the kings of a hundred valleys Because of their goodness in staying low So they can be the kings of a hundred valleys Thus if sages wish to be over people They must speak humbly to them If they wish to be in front of people They must place themselves behind them Thus the sages are positioned above But the people do not feel burdened They are positioned in front But the people do not feel harmed Thus the world is glad to push them forward without resentment Because they do not contend So the world cannot contend with them Chapter 67 Everyone in the world calls my Tao great As if it is beyond compare It is only because of its greatness That it seems beyond compare If it can be compared It would already be insignificant long ago! I have three treasures I hold on to them and protect them The first is called compassion The second is called conservation The third is called not daring to be ahead in the world Compassionate, thus able to have courage Conserving, thus able to reach widely Not daring to be ahead in the world Thus able to assume leadership Now if one has courage but discards compassion Reaches widely but discards conservation Goes ahead but discards being behind Then death! If one fights with compassion, then victory With defense, then security Heaven shall save them And with compassion guard them Chapter 68 The great generals are not warlike The great warriors do not get angry Those who are good at defeating enemies do not engage them Those who are good at managing people lower themselves It is called the virtue of non-contention It is called the power of managing people It is called being harmonious with Heaven The ultimate principle of the ancients Chapter 69 In using the military, there is a saying: I dare not be the host, but prefer to be the guest I dare not advance an inch, but prefer to withdraw a foot This is called marching in formation without formation Raising arms without arms Grappling enemies without enemies Holding weapons without weapons There is no greater disaster than to underestimate the enemy Underestimating the enemy almost made me lose my treasures So when evenly matched armies meet The side that is compassionate shall win Chapter 70 My words are easy to understand, easy to practice The world cannot understand, cannot practice My words have basis My actions have principle People do not understand this Therefore they do not understand me Those who understand me are few Thus I am highly valued Therefore the sage wears plain clothes but holds jade Chapter 71 To know that you do not know is highest To not know but think you know is flawed Only when one recognizes the fault as a fault can one be without fault The sages are without fault Because they recognize the fault as a fault That is why they are without fault Chapter 72 When people no longer fear force They bring about greater force Do not limit their place Do not reject their livelihood Because the ruler does not reject them Therefore they do not reject the ruler Therefore the sages: Know themselves but do not glorify themselves Respect themselves but do not praise themselves Thus they discard that and take this Chapter 73 The bold in daring will be killed The bold in not daring will survive Of these two, one may benefit, the other may harm The one hated by Heaven – who knows the reason? Even the sages still find this difficult The Tao of Heaven: Does not contend and yet excels in winning Does not speak and yet excels in responding Is not summoned and yet comes on its own Is unhurried and yet excels in planning The heavenly net is vast Loose, and yet does not let anything slip through Chapter 74 People do not fear death How can they be threatened with death? If people are made to constantly fear death Then those who act unlawfully I can capture and kill them Who would dare? There exists a master executioner that kills If we substitute for the master executioner to kill It is like substituting for the great carpenter to cut Those who substitute for the great carpenter to cut It is rare that they do not hurt their own hands Chapter 75 The people's hunger Is due to the excess of their ruler's taxation So they starve The people's difficulty in being governed Is due to the meddling of their ruler So they are difficult to govern The people's disregard for death Is due to the glut in their ruler's pursuit of life So they disregard death Therefore those who do not strive for living Are better than those who value living Chapter 76 While alive, the body is soft and pliant When dead, it is hard and rigid All living things, grass and trees, While alive, are soft and supple When dead, become dry and brittle Thus that which is hard and stiff is the follower of death That which is soft and yielding is the follower of life Therefore, an inflexible army will not win A strong tree will be cut down The big and forceful occupy a lowly position While the soft and pliant occupy a higher place Chapter 77 The Tao of Heaven Is like drawing a bow Lower that which is high Raise that which is low Reduce that which has excess Add to that which is lacking The Tao of heaven Reduces the excessive And adds to the lacking The Tao of people is not so It reduces the lacking In order to offer to the excessive Who can offer their excess to the world? Only those who have the Tao Therefore sages act without conceit Achieve without claiming credit They do not wish to display their virtue! Chapter 78 Nothing in the world is softer or weaker than water Yet nothing is better at overcoming the hard and strong This is because nothing can replace it That the weak overcomes the strong And the soft overcomes the hard Everybody in the world knows But cannot put into practice Therefore sages say: The one who accepts the humiliation of the state Is called its master The one who accepts the misfortune of the state Becomes king of the world The truth seems like the opposite Chapter 79 After settling a great dispute There must be remaining resentments How can this be considered good? Therefore the sage holds the left part of the contract But does not demand payment from the other person Those who have virtue hold the contract Those without virtue hold the collections The Heavenly Tao has no favorites It constantly gives to the kind people Chapter 80 Small country, few people Let them have many weapons but not use them Let the people regard death seriously And not migrate far away Although they have boats and chariots They have no need to take them Although they have armors and weapons They have no need to display them Let the people return to tying knots and using them Savor their food, admire their clothes Content in their homes, happy in their customs Neighboring countries see one another Hear the sounds of roosters and dogs from one another The people, until they grow old and die Do not go back and forth with one another Chapter 81 True words are not beautiful Beautiful words are not true Those who are good do not debate Those who debate are not good Those who know are not broad of knowledge Those who are broad of knowledge do not know Sages do not accumulate The more they assist others, the more they possess The more they give to others, the more they gain The Tao of heaven Benefits and does not harm The Tao of sages Assists and does not contend

Source:

Translation by Derek Lin

Permission is hereby granted to site visitors who wish to quote from this original work. Please credit as your source www.Taoism.net and Tao Te Ching: Annotated & Explained, published by SkyLight Paths in 2006.

Good Advice.

THIS IS ANOTHER VEGAN SYMBOL.

good marketing of an old book

Sonshi.com is the leading and largest website dedicated to The Art of War, and is the only place backed by over 40 major Sun Tzu authors and scholars. It is a community dedicated to honor, discipline, and achievement.


The foundation of our website is a new and original Sun Tzu The Art of War version that is specifically rendered to be more accurate and complete than all previous Sun Tzu translations.


It took us more than a year to complete this project where we meticulously translated each individual character from the original Chinese text, in addition to cross references with more than six major English editions.









Therefore, we will continue to have our Sun Tzu translation and other features, e.g., author and scholar interviews, available for free to the public as long as there is strong demand and people find the site valuable. The many positive responses from users around the world keep us going!


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Free explanations of any concept you don't understand in Sun Tzu's Art of War.







We provide a Sun Tzu bookstore. Sonshi.com only presents the most relevant and reputable translations on the market, saving you time from searching all over the Web.







The Temple. A continually updated section containing a daily, discussion board, strategy works throughout history, and more. It represents strategy as a way of life.



The best method of study is to read the text once to get the idea of the work, but come back and read it again (and again) except now reflect on the words. Ponder and visualize.


Most of all, be confident our translation and website are results of diligent and meticulous work geared toward people like yourself who are motivated to learn Sun Tzu. Go far. We will be by your side whenever you need us along the way.


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Specifically, strategy is the science and art of military command as applied to the overall planning and conduct of large-scale combat operations. However in general, it is the skillful management, optimization, and application of limited resources intended to accomplish a specific goal.


In practice, strategy is in essence thinking hard about where you fit and where you are in relations to your environment. It's a sometimes painful exercise that challenges your preconceived ideas and beliefs. You're trying to get to an unbiased and objective viewpoint of the way things are. Then, you take action accordingly.


Of course what we said above is not easy to implement. But it can be realized. Therefore, why is strategy important in a person's life? Strategy helps you make the best decisions based on where you are to get to where you want to be. Training is good, but training after a thorough reflection on where you should put your energies is so much better.







Of all the Sun Tzu books currently on the market, we would recommend the Denma Translation Group's Sun Tzu The Art of War. The translation is incredibly accurate and analysis thorough. It took the authors ten years to complete. For a well established version, you may consider General Samuel Griffith's Art of War.


We have listed the most reputable Sun Tzu versions on the Purchase page.


If you are looking for Sun Tzu applications to business practice, we highly recommend Gerald Michaelson's books. To learn more, go to the Michaelson interview.









though the website's writers are anonymous because there are numerous contributors, the buck stops at the desk of Sonshi.com's founder Thomas Huynh. Sonshi.com is a result of a collective voice. After all, we believe what is written is more important than who writes it. Whether our work stands the test of time is up to our intelligent readers. As enthusiasts of the Art of War book, we simply want to share information about it with others.
What does Sonshi mean?




Sonshi is the English transliteration of Sun Tzu in Japanese. In feudal





at is it that you do, and what do you sell?






We provide an educational website for those interested in learning more about Sun Tzu's Art of War. Our goal is to help people apply the book's concepts and principles correctly. In essence, Sonshi.com teaches you how to win in life.


If you ever said to yourself "The Art of War is an extraordinary book ... I want to learn everything about it!" or "Can these ideas be applied to my life?" or "I have this Art of War book ... now what?", you have come to the right place. Long ago when we first started reading the book, we said the same things! That is why we created Sonshi.com. Sun Tzu's Art of War is our sole passion and labor of love. So welcome.


Almost all features are accessible and free of charge -- without spam, ad banners, or pop-up ads. We do have a Purchase page where we recommend the best Art of War books on the market. We also offer the indispensable Daily Strategy Course subscription; these revenues offset some of our expenses maintaining Sonshi.com.








Frequently quoted but quite possibly the most misunderstood verse from Sun Tzu. As a result, one opinion we encountered even suggested Sun Tzu wasn't about warfare at all! It is neither an ethical nor a philosophical statement. Sun Tzu said,


"One who is skilled in warfare principles subdues the enemy without doing battle, takes the enemy's walled city without attacking, and overthrows the enemy quickly, without protracted warfare. His aim must be to take All-Under-Heaven intact. Therefore, weapons will not be blunted, and gains will be intact. These are the principles of planning attacks."


Therefore, it is mostly a practical, economic decision. Doing battle depletes an enormous amount of capital and supplies, leaving one to be vulnerable to attacks by other parties in the future. It also depletes ones spoils. Victory without doing battle means resources are preserved -- including the lives of men.


A leader should always strive for this objective, but depending on various factors (e.g., his skill in strategy, the opponent, and overall situation) it might not be possible. In which case the use of military force would be appropriate and necessary.



are two items proposed in Sun Tzu in which we feel can be applied with fewer complications than other concepts in Sun Tzu.





Attack the weak areas with your strong - "To be certain to take what you attack, attack where the enemy cannot defend. To be certain of safety when defending, defend where the enemy cannot attack."


This is why a relatively small group engaging in guerrilla warfare against a superpower is nevertheless effective. No matter how much capital and brand recognition a large corporation may have, it can't be strong at all places. Find its weak areas and enter that market with all your resources. If you have at least comparable products, comparable pricing, and show personal attention, customers will flock to you. It usually takes only one major vendor mistake for a customer to start looking elsewhere.







Build momentum - "One who exploits force commands men into battle like rolling logs and boulders. Logs and boulders are still when on flat ground, but roll when on steep ground. Square shapes are still, but round shapes roll."


Don't gamble on certain individuals for progress but rely on the momentum of the entire group. Your payroll should reflect this strategy. If everyone moves in the right direction, albeit slowly, this is more effective than a few good people pushing. This concept is simply what business consultants mean by teamwork and synergy.

It has been claimed that Sun Tzu's Art of War was read by Napoleon. It is suggested that he in fact read only Machiavelli's Art of War. Your thoughts?





records, Napoleon was an avid reader. As such, we have little doubt he read both especially since they were military works. Both texts were available at the time. J. J. M. Amiot's French translation in 1772 (the first Sun Tzu translation available to the Western world) was an instant success and was reprinted ten years later. Thus, to think Napoleon was ignorant to the book would be, in our opinion, hard to believe. Do you have a comment on the relationship between Sun Tzu and Machiavelli




Te one relationship with Sun Tzu and Niccolo Machiavelli was that both lived in an environment full of political and military upheaval. States were battling states for supremacy. Therefore as some would say, "necessity is the mother of all invention," that ideas on the application of warfare were rampant caused by the demand for them. Machiavelli, however, is not as well known for his military ability as his political acumen.





You will hear the "Way" or "Tao" (Wade-Giles) or even "Dao" (Pinyin) used in Chinese literature. In a general sense, the Way is a philosophical meaning for the correct path to doing certain activities; the natural and true method. You may even say the path of the heavens or the gods. The Way presented in Sun Tzu is pretty much the same except it's related to the area of strategy and warfare.


So when Sun Tzu says a general has the Way or applying the Way, he means the general's behavior is "divine" and is based on tried and true principles -- that his people would follow him to the ends of the earth and be willing to die with him. Now that's leadership.















In Larry Vetter's book, "Never Without Heroes: Marine Third Reconnaissance Battalion in Vietnam, 1965-70":


Before I close my conclusions, I would like to mention a few points on a more strategic level of thinking. I recommend that all military planners, whether their positions be political or military, read, discuss, debate, and be trained in the differences between the Western form of war (which has absorbed so much from the teachings of Carl von Clauswitz’s exposition On War) and the teachings found in the ancient Chinese Sun-Tzu’s The Art of Warfare. Ho Chi Minh, Vo Nguyen Giap, and others in the Vietnamese leadership who fought against the French and then the United States understood and used the principles as expressed in that ancient and yet valuable work by Sun-Tzu It is my opinion that their application of Sun-Tzu’s principles of war was superior to that being used by either the French or the United States for the situation in Vietnam.


Also consider John Keegan's book "A History of Warfare":


Though the Chinese ruling dynasties and aristocracies esteemed skill-at-arms and horsemanship, they did not confuse military leadership with administrative skills. And under the Sui and T’ang dynasties the gradualist military strategy first propounded by the fourth-century writer Sun Tzu took root. Sun Tzu drew on an existing corpus of ideas and practices in formalizing his theory; it would not otherwise have recommended itself to the Chinese mind. In its emphasis on avoiding battle except with assurance of victory, of disfavouring risk, of seeking to overawe an enemy by psychological means, and of using time rather than force to wear an invader down (all concepts recognized to be profoundly anti-Clausewitzian by twentieth-century strategists, when the campaigns of Mao Tse-tung and Ho Chi Minh drew Sun Tzu to their attention) his Art of War encouraged the integration of Chinese military with political theory in an intellectual whole.


John Saul's book “Voltaire's Bastards: The Dictatorship of Reason in the West” states:


Liddell Hart, perhaps the greatest strategist of this century, found himself restating Sun Tzu’s principles: “For the profoundest truth of war is that the issue of battles is usually decided in the minds of the opposing commanders, not in the bodies of their men.” He continually ridiculed the “official Clausewitz.” To state “that war is a continuation of policy by other means has become a catch-phrase and is therefore dangerous. We can say with equal truth, war is the bankruptcy of policy.”


From Robert Coram's "Boyd: The Fighter Pilot Who Changed the Art of War":


Von Clausewitz is often acknowledged as the greatest of military theoreticians. Rarely has his book been studied as [John] Boyd studied it. As with Sun Tzu, he bought various translations and made copious annotations. For months he compared what von Clausewitz says early in the book with what he says in the middle and at the end. This is laborious work, because von Clausewitz takes a dialectic approach and sometimes seems to argue in favor of polar opposites... Boyd called Spinney late one night and said he had a breakthrough. He began reading passages and explaining two crucial differences between von Clausewitz and Sun Tzu. First, von Clausewitz wants to bring the enemy to a big "decisive battle," while Sun Tzu wants to unravel the enemy before a battle. Put another way, von Clausewitz believes wars are decided by set piece battles more than by strategy, deception, and guerrilla-like tactics. This means that even if he wins, there is a bloodbath. Boyd said von Clausewitz's second major flaw is that he spends a lot of time talking about how a commander must minimize "friction" -- that is, the uncertainty or chance that always appears in the "fog of war." He does not deal with maximizing the enemy's friction -- as does Sun Tzu -- but only with minimizing his own







Thomas Huynh, founder of Sonshi.com, guides you through Sun Tzu’s masterwork, highlighting principles that encourage a perceptive and spiritual approach to conflict, enabling you to:
Prevent conflicts before they arise
Peacefully and quickly resolve conflicts when they do arise
Act with courage, intelligence, and benevolence in adversarial situations
Convert potential enemies into friends
Control your emotions before they control you

Learn effective, spiritual, and compassionate ways to handle conflict and intense competition in your life, and experience clarity of purpose and peace of mind, even in the most trying of circumstances. So if you want to expand your knowledge of Sun Tzu's Art of War, The Art of War — Spirituality for Conflict is an essential addition to your library.

Anon.

 It is always good policy to tell the truth unless of course you are an exceptionally good liar. 

Truth

Rather than love, than money, than fame, give me truth." 

--Henry David Thoreau 

The Denial of Death

From Wikipedia, the free encyclopedia

The Denial of Death is a work of psychology and philosophy written by Ernest Becker and published in 1973. It was awarded the Pulitzer prize for general non-fiction in 1974, two months after the author's death. The book builds largely on the works of Søren Kierkegaard, Sigmund Freud, and one of Freud's colleagues, Otto Rank.


The basic premise of The Denial of Death is that human civilization is ultimately an elaborate, symbolic defense mechanism against the knowledge of our mortality, which in turn acts as the emotional and intellectual response to our basic survival mechanism. Becker argues that a basic duality in human life exists between the physical world of objects and a symbolic world of human meaning. Thus, since man has a dualistic nature consisting of a physical self and a symbolic self, man is able to transcend the dilemma of mortality through heroism, a concept involving his symbolic half. By embarking on what Becker refers to as an "immortality project" (or causa sui), in which he creates or becomes part of something which he feels will last forever, man feels he has "become" heroic and, henceforth, part of something eternal; something that will never die, compared to his physical body that will die one day. This, in turn, gives man the feeling that his life has meaning; a purpose; significance in the grand scheme of things.


From this premise, mental illness is most insightfully extrapolated as a bogging down in one's hero system(s). When someone is experiencing depression, their causa sui (or heroism project) is failing, and they are being consistently reminded of their mortality and insignificance as a result. Schizophrenia is a step further than depression in which one's causa sui is falling apart, making it impossible to engender sufficient defense mechanisms against their mortality; henceforth, the schizophrenic has to create their own reality or "world" in which they are better heroes. Becker argues that the conflict between immortality projects which contradict each other (particularly in religion) is the wellspring for the destruction and misery in our world caused by wars, bigotry, genocide, racism, nationalism, and so forth, since an immortality project which contradicts others indirectly suggests that the others are wrong.


Another theme running throughout the book is that humanity's traditional "hero-systems" i.e. religion, are no longer convincing in the age of reason; science is attempting to solve the problem of man, something that Becker feels it can never do. The book states that we need new convincing "illusions" that enable us to feel heroic in the grand scheme of things, i.e. immortal. Becker, however, does not provide any definitive answer, mainly because he believes that there is no perfect solution. Instead, he hopes that gradual realization of man's innate motivations, namely death, can help to bring about a better world.


Becker's work has had a wider cultural impact beyond the fields of psychology and philosophy. The book made an appearance in Woody Allen's film Annie Hall, when the death-obsessed character Alvy Singer buys it for his girlfriend, Annie Hall. It was referenced by Spalding Gray in his work, It's a Slippery Slope. Bill Clinton quoted it in his autobiography; he also included it as one of twenty one titles in his list of favourite books.

Sam Keen on Ernest Becker

Ernest Becker

| December 31, 2008

http://www.ernestbecker.org/


The human ability to give meaning to colors, flags, stories, and symbols has often led to two or more movements to battle in a bloody conflict for hegemony. Becker wrote, "The last thing man can admit to himself is that his life-ways are arbitrary: this is one of the reasons that people often show derisive glee and scorn over the strange customs of other lands—it is a defense against the awareness that his own way of life may be just as fundamentally contrived as any other. One culture is always a potential menace to another because it is a living example that life can go on heroically without a value framework totally alien to ones own."

The transference of life and meaning to objects and symbols is a human trait that makes conflict more probable. It is no longer a piece of land, cloth, stone or buildingbut my very life and existence. Two heroic systems that are born from this escape from oblivion and this will to significance, cannot stand to co-exist with one another because their mere existence points to the fallacy of their absolute superiority. Thus genocide is even justifiedkill the people to keep the ideology alive. Humans have often sacrificed real life for imaginary life. Becker quotes Jose Ortega Gasset, "Life is at the start a chaos in which one is lost. The individual suspects this, but he is frightened at finding himself face to face with this terrible reality, and tries to cover it up with a curtain of fantasy, where everything is clear. It does not worry him that his ideas are not true, he uses them as trenches for the defense of his existence, as scarecrows to frighten away reality."

Everything is clear in the symbolic realm. In the symbolic arena there are no Tsunamis, earthquakes, oblivion, disease, and death. There is immortality in the symbolic arena and everlasting fame. We humans have given meaning to a world that has not given a second thought to whether an earthquake kills a cat, dog, cockroach or human. Becker noted, "In the world of ritual there arent any accidents, and accidents, as we know, are the things that make life most precarious and meaninglessif life can be so subject to chance, it mustnt have too much meaning."
Despite human narcissism it is clear that whether a chicken gets its head chopped off or a human the world does not miss a beat. This knowledge leads one to the edge of the abyss of nihilism.
Camus reacted to the indifference of the universe with a euphoric pathos that reminds one of what Becker would state as agreed madness, shared madness, disguised and dignified madness, but madness all the same. Brush your teeth, feed your stomach, go to sleep, go Humans have an amazing organ called the brain with a base organ called the stomach. Our religions, arts, and culture are maybe just grand diversions from the reality of death? The legal definition of insanity is defined as a disassociation from reality. Is culture and society an insane reaction to a ridiculous position? To keep sane we become insane? Becker writes, Existence is simply too much of a burden; object-embeddedness and bodily decay are universally the fate of men. Without some kind of ideology of justification people naturally bog down and fail. Or as Freud would put it they demand illusions and constantly give what is unreal precedence over what is real.
Becker makes an important point about the limitations of the enlightenment and modernity. He states, Modern man is the victim of his own disillusionment; he has been disinherited by his own analytic strength.

Professor Michael Polanyi wrote, "The meanings—the coherent entities—which we know as Michelangelos Moses, Beethovens ninth Symphony, the virtue of justice, and the Christian God are not only intangibles.they seem, possibly, to have no existence or being at all in the absence of manthey may appear to be great and worthy of respect. But what if we suppose they are only adventitious results of lower motivations or, eventually, of the reactions of atoms?"