Gold Pavilion. Michael Saso
the rules may seem, the Taoist novice must prove that he or she observes them before learning from the master.
The very first phrases of the Tao-te Ching state that the transcendent, eternal Tao cannot be spoken about. "The Tao that is spoken is not the eternal Tao." if one calls it wu, nonbeing or transcendent being, then the role of Tao as gestating heaven and earth is named. If one calls it yu, holding on or pregnant, then Tao is seen as a mother giving birth to nature. Therefore, if one would know the ultimate, transcendent Tao from within, one must let go, wu, be entirely empty. If one looks outward contemplating the yu, infinite variety of things in the universe, one can see "mother" Tao nourishing the greatest and smallest things of nature.
Any judgment, that is, the joining of a noun or concept with a verb, is relative. To say "He is short" is a judgment. A person is only relatively tall or short, a work relatively hard or easy, the Tao wu (transcendent) or yu (immanent). "A speaker needs a listener," "Before has an after," "What goes up must come down," are examples of relative judgments. One should try instead not to make any judgment. Meditation is best that does not put a verb to a noun. When judgment is suspended, then one suddenly becomes finely tuned to the workings of Tao in nature. Beginning with this state of suspended judgment, one begins to learn Taoist healing meditation. This meditation is not done through the mind's knowing or by the heart's willing but in the belly's power of intuition and direct awareness of a transcendent presence.
I use the word transcendent here not in the connotation that many Western sinologists assign the word, but simply as a convenient way to avoid using the cliche "nonact" or "nonbeing," since, in the true Taoist use of the word, the Tao of wuwei "gives birth" to taiji, yang, yin, and the myriad-creatures. This manner of act is called transcendent, rather than nonact, in these pages.
The Taoist way of contemplating is described in the texts of the Lao-tzu and Chuang-tzu summarized below. Its goal is to achieve a peaceful and tranquil mode of existence both when contemplating Tao's presence and when living an ordinary daily life.
LAO-TZU ON HEALING
MEDITATING ON NATURE
Nature does not "hold on" like humans do to possessions or judgments. Nature makes no judgments. It gives birth and lets go, does its work and moves on. When we sit in quiet contemplation and suspend judgment, we see Tao working in nature, the Taoist master teaches. We begin to understand how to contemplate, to look without making judgment. When we cease to make judgments, time passes quickly. An hour seems like less than a minute. The person who stops making negative judgments does not grow old mentally, and sees much more deeply into the world of the inner self and into the outer world of nature.
MEDITATING ON EMPTINESS
The person who becomes adept at not passing judgment soon becomes very peaceful. There is no need to flatter the powerful, pander to the wealthy, or lust after beauty in things or people. Inner peace of heart is more precious than all these external things. People with power, wealth, and beauty come to the Taoist to be healed of their inner cares and turmoil. The Taoist master teaches from chapter 3 of the Tao-te Ching that it is more important to:
Empty the heart-mind, fill the belly,
Weaken selfishness, strengthen the bones,
Let go, Tao will rule!
The Tao that breathes life and beauty into nature is like a bowl filled with good things that are never used up. These good things of nature sprout in spring, ripen in summer, are harvested in fall, and "die" in winter, a cycle repeated annually in nature. Morning's dawn, noonday heat, evening's sunset, night's rest are a smaller version of human birth, growing up, maturity, old age, and death. Life is a process of giving and emptying.
Nature's Tao blunts the sharp edges in our lives, unties the knots, gives from its bowl of plenty. Tao is as equally at home with the bright and fresh as with the soiled and dusty. By suspending our judgments of what is good and bad in others, or how they approve and disapprove of our lives, we become suddenly aware that Tao does not have favorite people. We must be like Tao, treat all things in heaven and earth as sacred objects.
MEDITATING ON TAO AS A NOURISHING MOTHER
The Tao of nature is like a mother who is always spinning forth primordial energy, yuanqi (ch'i) or life breath, nurturing all things in nature.1 She eternally gives this life breath, qi, to all of nature and never plays favorites. Tao always nourishes, eternally spins forth life breath, because it does not use up its qi in judgmental thoughts and selfish desires. This is why it can heal and does not die.
The "three fives" are joined together in the Yellow Court or Gold Pavilion and contemplate Tao. Ch'ing dynasty woodblock print from Xingming Guizhi. Left column text: Jing, qi, shen depend on me to be joined as one. Right column text: body, heart, mind, who ever separated them?
MEDITATING ON QI
Healing life power for the Taoist is called qi, primordial life breath. Each of us has life breath within us, stored in the belly (the lower cinnabar field) and regenerated in the pineal gland (the upper cinnabar field) in the brain. During the day we use up our life energy each time we make a judgment, lust after something with desire, worry, are angry or sad. Life breath is restored each night by sleeping, and during the day by meditating and by qi exercise.2 Qi exercise and meditation are important daily practices in the Taoist healing tradition.
MEDITATING ON WATER
Water is a very important concept in the Taoist healing and meditation system. With qi energy it symbolizes the action of Tao in nature. Water always seeks the lowest place, can fit into any space, and brings life to all living things. Though it is soft and yielding, nothing can withstand its power, not even the strongest metal or hardest stone. Since water always seeks the lowest place, it is closest to Tao. Since it is supple and yielding, water does not "contend," fits any container, and always attains its goal. Thus we are told to meditate on and be like water in our daily lives.
MEDITATING ON HEAVEN'S WAY
Know when enough is too much.
A blade too sharp will soon be dulled,
A room full of gold will soon be emptied.
Let it go! Do your work and move on.
It is the way of heaven and the four seasons to do their cyclical work and move on, never holding on to the good things of nature's abundance. Spring gives rain for plowing and planting. Summer gives heat for ripening. Autumn gives up its abundance in the harvest. Winter is for rest and contemplation. Nature always lets go of the good things it produces. Too much of any one thing brings floods, droughts, rotting crops, and freezing.
Moderation is a strict rule for the Taoist way of health. Never eat or drink too much. Always stop short before satiety in eating, and maintain sobriety in drink. The Taoist master will accept a modest drink of alcohol at a banquet or when toasting a guest, but ordinarily does not drink strong spirits. Monastic Taoists do not eat meat, fish, eggs, or milk products but do use garlic, spices, onions, and pepper. The rule of not eating meat is not absolute. When invited to a banquet or to a family feast, it is better not to offend the host. Taste small bits of meat or fish proffered at a banquet. Know how to stop before becoming full.
The rule of Buddhist ascetics forbids for religious reasons the use of spices and meat or other living creatures. For health's sake, the Taoists do not eat animal substances, but they do occasionally partake of meat when invited to a banquet, or when not to do so would offend the host. The rule of good manners, respecting the other, and positive judgment are always foremost in Taoist manners.
MEDITATING ON A CHILD
"Be like a child," the Taoist master teaches. A newborn child cries all day and is never hoarse. It has no hangups on sex. It eats, sleeps, does not carry weapons or contend. It does not get stung by bees or mauled by tigers. Its bones are soft, but its tiny fingers hold on to its mother with great strength. It is aware of breathing, does not say no, and thus can contemplate or "see" the transcendent Tao.
MEDITATING ON THE HOLLOW