Tao Te Ching #29
For those who would like to take control of the world and act on it -
I see that with this they simply will not succeed.
The world is a sacred vessel;
It is not something that can be acted upon.
Those who act on it destroy it;
Those who hold on to it lose it.
With things - some go forward, others follow;
Some are hot, others blow cold;
Some are firm and strong, others submissive and weak.
Some rise up while others fall down.
Therefore the Sage:
Rejects the extreme, the excessive, and the extravagant.
- Robert G. Henricks translation
The Fasting of the Heart
Yen Hui, the favorite disciple of Confucious, came to take leave of his Master.
"Where are you going?" asked Confucious.
"I am going to Wei."
"And what for?"
"I have heard that the Prince of Wei is a lusty full-blooded fellow and is entirely self-willed. He takes no care of his people and refuses to see any fault in himself. He pays no attention to the fact that his subjects are dying right and left. Corpses lie all over the country like hay in a field. The people are desperate. But I have heard you, Master, say that one should leave the state that is well governed and go to that which is in disorder. At the door of the physician there are plenty of sick people. I want to take this opportunity to put into practice what I have learned from you and see if I can bring about some improvement in conditions there."
"Alas!" said Confucious, "you do not realize what you are doing. You will bring disaster upon yourself. Tao has no need of your eagerness, and you will only waste your energy in your misguided efforts. Wasting your energy you will become confused and then anxious. Once anxious, you will no longer be able to help yourelf. The sages of old first sought Tao in themselves, then looked to see if there was anything in others that corresponded with Tao as they knew it. But if you do not have Tao yourself, what business have you spending your time in vain efforts to bring corrupt politicians into the right path? ... However, I suppose you must have some basis for your hope of success. How do you propose to go about it?"
Yen Hui replied: "I intend to present myself as a humble, disinterested man, seeking only to do what is right and nothing else: a completely simple and honest approach. Will this win his confidence?"
"Certainly not," Confucious replied. "This man is convinced that he alone is right. He may pretend outwardly to take an interest in an objective standard of justice, but do not be deceived by his expression. He is not accustomed to being opposed by anyone. His way is to reassure himself that he is right by trampling on other people. If he does this with mediocre men, he will all the more certainly do it to one who presents a threat by claiming to be a man of high qualities. He will cling stubbornly to his own way. He may pretend to be interested in your talk about what is objectively right, but interiorly he will not hear you, and there wll be no change whatever. You wll get nowhere with this."
Yen Hui then said: "Very well. Instead of directly opposing him, I will maintain my own standards interiorly, but outwardly I will appear to yield. I will appeal to the authority of tradition and to the examples of the past. He who is interiorly uncompromising is a son of heaven just as much as any ruler. I will not rely on any teaching of my own, and will consequently have no concern about whether I am approved or not. I will eventually be recognized as perfectly disinterested and sincere. They will all come to appreciate my candor, and thus I will be an instrument of heaven in their midst.
"In this way, yielding in obedience to the Prince as other men do, bowing, kneeling, prostrating myself as a servant should, I shall be accepted without blame. Then others will have confidence in me, and gradually they will make use of me, seeing that I desire only to make myself useful and to work for the good of all. Thus I will be a instrument of men.
"Meanwhile, all I have to say will be expressed in terms of ancient tradition. I will be working with the sacred tradition of the ancient sages. Though what I say may be objectively a condemnation of the Prince's conduct, it will not be I who say it, but tradition itself. In this way, I will be perfectly honest, and yet not give offense. Thus I will be an instrument of tradition. Do you think I have the right approach?"
"Certainly not," said Confucious. "You have too many different plans of action, when you have not even got to know the Prince and observed his character! At best, you might get away with it and save your skin, but you will not change anything whatever. He might perhaps superficially conform to your words, but there will be no real change of heart."
Yen Hui then said: "Well, that is the best I have to offer. Will you, Master, tell me what you suggest?"
"You must fast!" said Confucious. "Do you know what I mean by fasting? It is not easy. But easy ways do not come from God."
"Oh," said Yen Hui, "I am used to fasting! At home we were poor. We went months without wine or meat. That is fasting, is it not?"
"Well, you can call it 'observing a fast' if you like," said Confucious, "but it is not the fasting of the heart."
"Tell me," said Yen Hui, "what is fasting of the heart?"
Confucious replied: "The goal of fasting is inner unity. This means hearing, but not with the ear; hearing, but not with the understanding; hearing with the spirit, with your whole being. The hearing that is only in the ears ss one thing. The hearing of the understanding is another. But the hearing of the spirit is not limited to any one faculty, to the ear, or to the mind. Hence it demands the emptiness of all faculties. And when the faculties are empty, then the whole being listens. There is then a direct grasp of what is right there before you that can never be heard with the ear or understood with the mind. Fasting of the heart empties the faculties, frees you from limitation and from preoccupation. Fasting of the heart begets unity and freedom."
"I see," said Yen Hui. "What was standing in my way was my own self-awareness. If I can begin this fasting of the heart, self-awareness will vanish. Then I will be free from limitation and preoccupation! Is that what you mean?"
"Yes," said Confucious, "that's it! If you can do this, you will be able to go among men in their world without upsetting them. You will not enter into conflict with their ideal image of themselves. If they will listen, sing them a song. If not, keep silent. Don't try to break down their door. Don't try out new medicines on them. Just be there among them, because there is nothing else for you to be but one of them. Then you may have success!
"It is easy to stand still and leave no trace, but it is hard to walk without touching the ground. If you follow human methods, you can get away with deception. In the way of Tao, no deception is possible.
"You know that one can fly with wings: you have not yet learned about flying without wings. You are familiar with the wisdom of those who know, but you have not yet learned the wisdom of those who know not.
"Look at this window: it is nothing but a hole in the wall, but because of it the whole room is full of light. So when the faculties are empty, the heart is full of light. Being full of light it becomes an influence by which others are secretly transformed."
- From Thomas Merton's The Way of Chuang Tzu
The sage leaves no traces. She does nothing yet everything gets done. She does by not doing.
"To study the Buddha Way is to study the self, to study the self is to forget the self, and to forget the self is to be enlightened by the ten thousand things." - Eihei Dogen Zenji
When we are full of self, we are blind. We see nothing but ourselves, our wishes, our desires, our thoughts of right and wrong, our will for the world.
When we empty the self of self we become an empty vessel to be filled with the Tao, the will of God.
Only then can we truly be of use to our fellows as we cannot give away what we do not have for ourselves.