Best 485 quotes in «taoism quotes» category

The infinite possibilities that exist in any given moment cause infinite possibilities in response. The wording is correct here; the possibilities exist already, and have already caused the existing possibilities of response.

The man who has forgotten self may be said to have entered Heaven.

The more inward and central the form of activity, the less it partakes of the mask of the ego. To unveil the flow of thought can therefore be an even greater sexual intimacy than physical nakedness.

[T]he natural universe is not a linear system. It involves an infinitude of variables interacting simultaneously, so that it would take incalculable aeons to translate even one moment of its operation into linear, alphabetic language.

The nature of yearning is urgent so as to guarantee evolution, change.

The only path wide for us all is love.

The organism of man does not confront the world but is in the world.

The Perfect Man uses his mind like a mirror - going after nothing, welcoming nothing, responding but not storing.

[T]he possession of a body is not a relationship to a person; one is related to the person only in being related to the organism of another in its total functioning. For the human being is not a thing but a process, not an object but a life.

The question under all this: How to get the idler to accept and engage the yearning? And that, my friends, is a deep and subtle question that will take a while to master, and the mastering of it will require redefining the presumption of what mastery even is. It is certainly not control. Mastery of anything is, more than anything else, the transformation of work into play. Giving orders and answers, never making mistakes, and having around you others with the opinion that you are great has nothing at all to do with it. Read carefully: to yearn for, to be compelled by, is being called to play.

[T]he problem for god was the same as the problem for the human ego. For even God's universe had spawned the Devil, who arises not so much from his own independent malice as from God's 'arrogance' in assuming omnipotent kingship and identifying himself with unalloyed goodness. The Devil is god's unconsciously produced shadow. Naturally, God is not allowed to be responsible for the origin of evil, for the connection between the two lies in the unconscious. Man says, 'I didn't mean to hurt you, but my temper got the better of me, I shall try to control it in future.' And God says, 'I didn't mean there to be any evil, but my angel Lucifer brought it up of his own free will. In the future I will shut him up safely in hell.

The power-hungry wanter their followers to believe that heaven was a place to which some people - and only people - went after death, a place that could be reached by those who had the approval of their organizations. So not even the perfected spirits were able to restore the wholeness of truth, because of interference by the human ego.

The primary reason that I’m not a representative of specific groups or schools of thought is that that choice gives me the freedom to look at these groups and thoughts from the inside and the outside. I’m trying to be honest in that role—what really works here and what does not? That is, I have nothing to sell or win by any given position. I’m promoting a similar process for any person I interact with in my work, including toward me. Investment in a given idea or group tends to immediately shut down options for perception, and then choice. Prejudice, bigotry and arrogance breed from that. One is forced to think a certain way to stay within the group or thought, and then to defend against apparent opposition. This constructs and feeds the kinds of adamant separation and conflict we see so many manifestations of on every level. In many cases, it’s also the cause of deep internal conflict in most individuals, yet it isn’t really addressed.

The purest definition of “religious” is: relating to or manifesting faithful devotion to an acknowledged ultimate reality.

There are so many stereotypes, prepackaged concepts and platitudes out there in our thinking on the divine, and the associated emotions those produce; it’s very difficult to transcend. But that’s ultimately what experiencing the divine is all about: transcending stereotypes, concepts and platitudes. As soon as one falls back on an acceptable definition or understanding, it disappears. It’s like water; the moment you try to grasp it, you lose it.

There is one element in Christianity which was not borrowed from Paganism -- religious intolerance. Referring to Buddhism, Confucianism, and Taoism, a writer on China says: 'Between the followers of the three national religions there is not only a total absence of persecution and bitter feeling, but a very great indifference as to which of them a man may belong.... Among the politer classes, when strangers meet, the question is asked: 'To what sublime religion do you belong,' and each one pronounces a eulogium, not on his own religion, but on that professed by the others, and concludes with the oft-repeated formula 'Religions are many; reason is one; we are all brothers.

There is an actual and palpable hierarchy of emotional, mental and physiological intensity that corresponds to the actual capacities and limitations of human beings. In other words, there does exist a real and definable scale of suffering, and of joy.

There is a pivot point, however, to become an adult. That transition comes from recognizing and acting in accordance with your own deepest impulses. On the responsibility front, that means acting in harmony with your conscience, not because you’re going to be punished if you don’t, or paid for it if you do (heaven, enlightenment, salvation, or whatever), but because you know it to be right. On the freedom front, that means acquiescing to your deepest inspirations, following what truly compels you, even when it’s difficult to do so. These two principles brought together in the same time and space is what integrity is all about. And it is only through such integrity that you resolve conflict between the two of them: what you “know to do” and what you “want to do.

there is no such thing as "magic" Daoism, "daojia" and "daojiao" had different meanings way back then, and now. The priginal term dao jia 道家was counterposed to rujia,儒家 the folks who swore by Confucius, and fajia 法家realists who (legalists), like modern day republicans equated money, weapons w political power. Daojia was the category for every one else, ie those who were neither.Confucian or Legalist. Daoism, “the way that never parted,” is a great river flowing thru all of China's history, fed by many streams. Many of the "modern" "western" people such as "sex hygiene" 房中 and other "Dao for $$$" folk (eg a multi-millionaire in Pacific Grove - 17 Mile Drive) have made fortunes by claiming to teach "Daoist Secrets", in a system that forbids taking recompense of any kind for receiving true Daoist teachings. So much more to say, the writings of the late Anna Seidel show how what we call "Dao Jiao" 道教(Dao teaching), which includes liturgy as well as inner alchemy meditation, derives from the Guweishu 古緯書, ie the ancient "wei" (parallel threads or "woof" thread), human compassion for each other and oneness with change in nature, as opposed to the "jing" 經 vertical (Confucian, political up-down) threads that support the Imperial governing power. Buddhism appears as sacred art painted on the surface of the Chinese cultural fabric, which is eventually accepted because it won the hearts of the people by praying for the deceased, something that was not a part of the original Buddhist teachings from India, but essential in China." [Saso FB Post May 4th 2015]

There is something mysterious yet definitely accessible to us all under the agitated waves of difficulty that allows us to feel and flow along a more comprehensive intuitive and spiritual understanding of true meaning. And to find solace, accepting serenity and even beauty within it.

There are some things that don’t function as one would assume. For example, the impulse and linear thinking associated with the search for happiness most often produce questions like, “What’s in it for me?” or “How do I get what I want?” Paradoxically, if you will, that very question pushes authentic happiness away. Now, to try to explain that to someone in such a way that they hear and are interested by the idea is going to probably involve some paradox and non-linearity.

There exists a direct link, or harmony, between the past, the present and the future. This has been misinterpreted, or exaggerated in both directions, either by the assumption that everything is random, or that there is already a predetermined destiny. There is an actual link, and there is a lot of mystery or room to play and invent.

There is nothing to be found that is not Tao. Yet Tao itself is never lost or found..

[T]here is some other way of understanding and getting along with the process of nature than by translating it into words. After all, the brain, the very organ of intelligence, defies linguistic description by even the greatest neurologists.

There’s a long tradition in many disciplines regarding the breath, so I’m certainly not the first to suggest its importance. Unfortunately, though, having so much tradition, that gives the sense to many that there’s nothing really new there, nothing extraordinary to discover. The traditions themselves in most cases haven’t really evolved and haven’t succeeded in compelling the general public. Everyone knows to “take a deep breath” when stressed, but the immediate impact is minimal at best (actually, a deep breath is not much help; a long, smooth, slow exhale is, however). And the idea of another obligation, studying or relearning how to breathe, lacks inspiration.

There’s a tunnel between our external skill sets and our deepest longings and passions. People with the highest developed skills always know how to traverse that tunnel. That is, personal integration and wholeness — and consequent accomplishment and fulfillment — are largely about “enlightening” the tool with the best we have in us. The tool could be anything — a voice or body, a musical instrument or paint brush, a trowel or computer. But skill is made up of capability, and that requires practiced familiarity over time with how to inject into the moment our unique talents, virtues and qualities.

There was a man whose only son died of a sudden illness. He did not mourn for his son, nor was he sad about it. His friends were curious about his behavior, so they asked him, "Your only son is dead. You should be heartbroken. Why do you act as if nothing had happened?" The man replied, "Before my son came, I had no son. I was certainly not heartbroken back then. Now I have no son. Why should I be heartbroken now?

These five values are the organic origins of what could be called intuitive conscience. They are also what we experience personally as our core, essential yearnings, however distorted or confused we may interpret them: to care and be cared for; to share equally in freedom and responsibility; to belong, and to trust that what we belong to will continue; that there exists an objective hierarchy of virtue and wisdom; that there exists that which is unquestionably sacred or divine.

The rift between God and nature would vanish if we knew how to experience nature, because what keeps them apart is not a difference of substance but a split in the mind.

The sage does not become trapped in semantics, does not mistake map for territory, but rather "opens things up to the light of Heaven" by flowing with the words, by playing with the words. Once attuned to this flow, the sage need make no special effort to "illumine," for language does it by itself, spontaneously. Language spills over.

The seed of all this is imagination. But when you think of imagination, it helps to view it more as it exists in the rest of nature, rather than as we tend to see it in humans. That is, that imagination is actual and a need, immediately searches for expression, and con- sequently, is intimately connected to yearning and its instantaneous application. This is also the case in human beings, but we generally associate it with unnecessary, or extra, expression, such as an ability to make something more attractive or stimulating (the current view of art, for example), or the creative use of “free time” (time left over after you have done what you had to do).

The senses, feelings, and thoughts must be allowed to be spontaneous in the faith that they will then order themselves harmoniously. To try to control the mind forcefully is like trying to flatten out waves with a board, and can only result in more and more disturbance.

The simple, external acts in which you resolve shame and guilt, and set right a debt, by passing by them all and giving something grander even so and instead of. You end the circle by leaving it behind. Conscience brings awareness of the need to change something, but the source of your actions must become inspiration and devotion. You’re not doing it to get out of debt; you are doing it because you know it to be the thing to do.

[T]he soul or personality lives just to the degree that it does not withdraw, that it does not shrink from the full implications of of being one with the body and with the whole realm of natural experience. For although this seems to suggest the absorption of man into the flux of nature, the integrity of personality is far better preserved by the faith of self-giving than the shattering anxiety of self-preservation.

The Spirit Tower has its guardian, but unless it understands who its guardian is, it cannot be guarded.

The subjective experience of intense pain (“That’s all I can take”) corresponds exactly to one’s subjective experience in relation to truth (“That’s all I can take”).

The sage is still not because he takes stillness to be good and therefore is still. The ten thousand things are insufficient to distract his mind - that is the reason he is still.

The sense of the vast gulf between the ego and the world disappears and one's subjective inner life seems no longer to be separate from everything else, from one's total experience of the stream of nature.

[T]he soul or personality lives just to the degree that it does not withdraw, that it does not shrink from the full implications of being one with the body and with the whole realm of natural experience. For although this seems to suggest the absorption of man into the flux of nature, the integrity of personality is far better preserved by the faith of self-giving than the shattering anxiety of self-preservation.

The sword is a handle onto the Way of the world that is offering itself to you. If you are willful it will weigh a ton and wear you out. If you lose focus it will cut open your hand. Mindfulness keeps your mind on the blade; and if you are mindful you will not think about the future or past, there will be no blocks to the flow of Tao, and the Way of the world will flow through the sword and through you. You will become the sword of the world.

The sweet spot is a term used by audiophiles and recording engineers to describe the focal point between two sources of sound, where an individual is fully capable of hearing the audio mix the way it was intended to be heard by the musicians. Different static methods exist to broaden the area of the sweet spot. Sound engineers also refer to the sweet spot of any sound-producing body that may be captured with a microphone. Every individual instrument and voice has its own sweet spot, the perfect location to place the microphone or microphones in order to obtain the best sound. In tennis, baseball, or cricket, a given swing will result in a more powerful impact if the ball strikes the racquet or bat on the sweet spot, where a combination of factors results in a maximum response for a given amount of effort. The actual sweet spot on a racquet or bat is a very small area, where dispersing vibrations and spin in multiple directions are canceled out, resulting in a perfect contact point between incoming and outgoing energies.

The Taoists realized that no single concept or value could be considered absolute or superior. If being useful is beneficial, the being useless is also beneficial. The ease with which such opposites may change places is depicted in a Taoist story about a farmer whose horse ran away. His neighbor commiserated only to be told, "Who knows what's good or bad?" It was true. The next day the horse returned, bringing with it a drove of wild horses it had befriended in its wanderings. The neighbor came over again, this time to congratulate the farmer on his windfall. He was met with the same observation: "Who knows what is good or bad?" True this time too; the next day the farmer's son tried to mount one of the wild horses and fell off, breaking his leg. Back came the neighbor, this time with more commiserations, only to encounter for the third time the same response, "Who knows what is good or bad?" And once again the farmer's point was well taken, for the following day soldiers came by commandeering for the army and because of his injury, the son was not drafted. According to the Taoists, yang and yin, light and shadow, useful and useless are all different aspects of the whole, and the minute we choose one side and block out the other, we upset nature's balance. If we are to be whole and follow the way of nature, we must pursue the difficult process of embracing the opposites.

The temptations and reactions that can cause non-creativity, imbalance and distraction are many. Let’s start with the prejudice everyone has against imposed challenges. It’s a concept that people associate with an accusation, a kind of guilty until proven innocent. Or, you’re not good enough until you prove it, with the implication behind this that you will probably fail or are unworthy. If you settle for this association at the expense of perceiving the actuality and necessity of challenge, or Creative Resistance, in hundreds or thousands of situations in every day of your life, and in anything worthy of your attention, you bought into the illusion sold basically to keep you small, in control, like those and safe for those who sell it.

[T]he things which we criticize most readily in others are usually things of which we are least conscious in ourselves.

The transitory and random quality of emotions (“Well, that’s just the way I feel about it”) is deeply connected to, and largely the cause of, random engagement of one’s values and priorities. This very randomness and inconsistency is actually the cause of deeper suffering, primarily through the accumulation of addictions and the indulgence in reactions that are disproportionately small in comparison to what is really being sacrificed for them. Curiously—and a major theme in my own work over decades—the casual association of emotions to love is part of the insanity in all this.

The trick is in genuinely appreciating the elements of apparent resistance while you are engaging them. Not to oppose or remove them as much as to creatively fold them into one’s linear line of movement, exploiting them and making the necessary adjustments as you go.

The True Man of ancient times knew nothing of loving life, knew nothing of hating death. He emerged without delight; he went back in without a fuss. He came briskly, he went briskly, and that was all. He didn't forget where he began; he didn't try to find out where he would end. He received something and took pleasure in it; he forgot about it and handed it back again.

The typical image of a depressed, lazy and tired person is someone hunched over and inert. Often, the assumption is that if one had more enthusiasm and inspiration, he would then stand up straight and move. In many cases, this equation is backward. But, as with everything related to one’s physicality, balance is the key. An overly erect and rigid posture may convey confidence and power to some, but it also causes a subtle accumulation of tension and rigidity on various levels, including psychological and emotional.

[T]he world as described is included in but is not the same as the world as it is. As a way of contemplation, it is being aware of life without thinking about it, and then carrying this on even while one is thinking, so that thoughts are not confused with nature.

The Way has no words, Tao is in all raindrops...