Best 485 quotes in «taoism quotes» category

Don't go in and hide; don't come out and shine; stand stock-still in the middle.

Each religion has provided a tremendous service in defining elements of conscience. They have made it possible for us to live together in a society, to work toward common goals, and to learn how to accept or tolerate relative opposition to our own opinions. I also think that this has been done much as a parent needs to provide a similar service for an adolescent. Internal and external conflict requires discipline to organize and structure some form of minimizing the chaos imposed on others.

Currently where you are is on a huge globe with a relatively thin crust of stone, containing fire in its bowels, rotating on its own slightly tilted axis at 1,000 miles per hour in an easterly direction while simultaneously traveling in orbit around an enormous ball of burning hydrogen, 93,000,000 miles away at 66,000 miles per hour. That’s 66,000 miles per hour, or nineteen miles per second, which is much faster that you’ve maybe ever imagined, and means that you will be traveling nearly 60,000,000 miles this coming year. Beauty is, you don’t have to imagine it, you can feel it instead. And if you want to know what it’s like, simply stop. Be still, and in that stillness, whatever you are feeling in your belly: that’s it. this is what it feels like to go 66,000 miles per hour while spinning at one thousand.

Earth is a divine organism it cannot be successfully manipulated Who attempts manipulation will encounter defeat

Every brilliant theory in physics, for example, has been proven mainly wrong, except for the most recent ones, which will be. The big players, like Newton and Copernicus, gave us answers that were later proved more wrong than right. What they did—and why they are valued—is direct our attention to more piercing and compelling questions or possibilities. (I’d suggest the same holds true for the big spiritual players, but that’s a different letter.)

Everyone claims to want the truth. If you really want it, I’d suggest investing seriously in humor and this mysterious skill of transforming bad news into good. Otherwise, you’ll only get more frustrated.

Certainly we can say that the pace of modern life, increased and supported by our technology in general and our personal electronics in particular, has resulted in a short attention span and an addiction to the influx of information. A mind so conditioned has little opportunity to think critically, and even less chance to experience life deeply by being in the present moment. A complex life with complicated activities, relationships and commitments implies a reflexive busy-ness that supplants true thinking and feeling with knee-jerk reactions. It is a life high in stress and light on substance, at least in the spiritually meaningful dimensions of being.

Fighting is less effective than doing nothing.

Everything is the Tao' - an integrated, harmonious, and universal process from which it is absolutely impossible to deviate. This sensation is marvelous, to put it mildly, though there is no logical reason why it should be so, unless it is just through release from the chronic feeling of having to 'face' reality. For here one does not face life anymore; one simply is it.

For so sensitive a creature as man, art is natural. He does not care to masticate raw beef with hands and teeth, nor to make love with the same 'natural' unconcern as that with which he sneezes, nor to live in homes thrown together anyhow to keep out the wet and cold. Therefore there is almost always an art of love, whether it be as directly concerned with the sexual act as the Indian Kuma Sutra, or a preoccupation with the long preliminaries of wooing to which the sexual act itself is merely the final swift climax.

For as the nonsense of the madman is a babble of words for its own fascination, the nonsense of nature and of the sage is the perception that the ultimate meaningless of the world contains the same hidden joy as its transience and emptiness.

Emptiness appears barren yet is infinite fullness

For the sage Heaven and Earth join in bestowing the greatest gifts

General attitude and outlook—the way we perceive and experience anything—is more influenced by our physical state than anything other single factor. I’d guess that for most of us, at least 50% of our struggles and discontent are brought on by being physically out of balance. The causes of that imbalance are many, but at the core, there’s an insensitivity or inability to locate and maneuver essential physical processes within us: how to breathe, how to sit, stand and walk, how to see and hear, how to slow down or speed up, how to relax, how to sleep, how to eat, how to adjust our physiological responses to the different circumstances we find ourselves within. This kind of removal or abstraction from our physicality causes an enormous amount of problems on many levels. One key result of it is a distrust in our own ability to influence our emotional state and our energy and perspectives in general; we often feel that we can’t get our hands on the control switches, as if most of life just happens and we can’t do much about it.

Freedom and responsibility themselves are at stake. One does not find freedom or enact responsibility by surrendering to another’s conceptualization of these ideas. Living out the rules of conscience laid down by someone else for the attainment of an unquestioned goal, a freedom designed and articulated by someone else, is the surrender of human imagination and intuition. In the more extreme versions of this, we end up with a collective momentum resulting in events such as Nazi extermination of millions of Jews, the Inquisition, or similar events recently in Africa and elsewhere. That comes from allocating one’s conscience to someone else, not attending to one’s own deeper intuitive sense of right and wrong.

Great power is worry, and total power is boredom, such that even God renounces it and pretends, instead, that he is people and fish and insects and plants: the myth of the king who goes wandering among his subjects in disguise.

For every fix, another is required.

He likes to use his wit and verbal finesse to confuse others and win arguments. Although he can argue successfully that white is black and straight is crooked, you walk away with the feeling that he's won the argument not because he is correct but because you can't outwit him.

Getting down to the gym a couple days a week and having low-fat milk in your morning latte isn’t going to make much of a dent in a system or lifestyle that is essentially, well, unwell.

Growth in philosophical understanding, or just plain wisdom, is always a matter of being able to distinguish between levels of truth, and frames of reference, at the same time being able to see one's own life in its intimate relation to these differing and ever more universal levels.

He who is in harmony with the Tao is like a newborn child. Its bones are soft, its muscles are weak, but its grip is powerful. It doesn't know about the union of male and female, yet its penis can stand erect, so intense is its vital power. It can scream its head off all day, yet it never becomes hoarse, so complete is its harmony. The Master's power is like this. He lets all things come and go effortlessly, without desire. He never expects results; thus he is never disappointed. He is never disappointed; thus his spirit never grows old.

He who steals a belt buckle pays with his life; he who steals a state gets to be a feudal lord.

How can one know the eternal origin? By letting go of ideas and allowing it to reveal itself

I became aware that there was no barrier between what was inside and what was outside. My body was illuminated by a bright light. I heard with my eyes and saw with my ears. I used my nose as mouth and my mouth as nose. I experienced the world with the totality of my senses as my spirit gathered and my form dissolved. There was no distinction between muscles and bones. My body stopped being heavy and I felt like a floating leaf. Without knowing it, I was being carried by the wind. Drifting here and there, I did not know whether I rode on the wind or the wind rode on me.

How can I know you if I don't know myself?

I don’t really consider myself to be a teacher, although I understand that others do. There’s a certain restriction or reduction in that stereotype that doesn’t ring true. Especially the underlying assumption that I know something that others don’t, and my job is to give them what I know. That’s simply not true.

He who defines himself can't know who he really is. He who has power over others can't empower himself.

If God is universal, the knowledge of God should include all other knowledge as the sense of sight includes all the differing objects of vision. But if the eye should attempt to see sight, it will turn in upon itself and see nothing.

If a man, having lashed two hulls together, is crossing a river, and an empty boat happens along and bumps into him, no matter how hot-tempered the man may be, he will not get angry. But if there should be someone in the other boat, then he will shout out to haul this way or veer that. If his first shout is unheeded, he will shout again, and if that is not heard, he will shout a third time, this time with a torrent of curses following. In the first instance, he wasn't angry; now in the second he is. Earlier he faced emptiness, now he faces occupancy. If a man could succeed in making himself empty, and in that way wander through the world, then who could do him harm?

If I were to make a list of focus for well-being, I would begin with lifestyle (the totality of one’s circumstance and how that is engaged, including job and relationships, and proximity to nature), attending to the physical functions correctly (posture, breathing, exercise, food, rest, etc.), consistent expression of your natural range of qualities, working and playing well and hard, and designing things so that you are doing what compels you. Obviously, you can’t give this list out as a prescription for physical problems and diseases, but then again, it is probably the correct prescription. If one were to follow it, any specific problem, even extreme, would almost certainly resolve itself.

If a branch is too rigid, it will break. Resist, and you will perish. Know how to yield, and you will survive.

If one follows what is in one’s heart (let’s leave out mind for the moment), one ends up with what one truly values and loves in life—and one acts accordingly. One’s own private indulgent cyclic habitual reactive subjective transitory feelings are, hopefully, not at the head of that list.

[I]f we think of spirituality less in terms of what it avoids and more in terms of what it is positively, and if we may think of it as including an intense awareness of the inner identity of subject and object, man and the universe, there is no reason whatsoever why it should require the rejection of sexuality. On the contrary, this most intimate of relationships of the self with another would naturally become on of the chief spheres of spiritual insight and growth.

If we are to abandon Newtonian mechanics in the physical sphere we must also do so in the psychological and moral. In the same measure that the atoms are not billiard balls struck into motion by others, our actions are not entities forced into operation by distinct motives and drives. Actions appear to be forced by other things to the degree that the agent identifies himself with a single part of the situation in which the actions occur, such as the will as distinct from the passions, or the mind as distinct from the body. But if he identifies himself with his passions and with his body, he will not seem to be moved by them. If he can go further and see that he is not simply his body but the whole of his body-environment relationship, he will not even feel forced to act by the environment.

If we seek the meaning in the past, the chain of cause and effect vanishes like the wake of a ship. If we seek it in the future, it fades out like the beam of a searchlight in the night sky. If we seek it in the present, it is as elusive as flying spray, and there is nothing to grasp. But when only the seeking remains and we seek to know what this is, it suddenly turns into the mountains and waters, the sky and the stars, sufficient to themselves with no one left to seek anything from them.

If you are “playing” too much or “working” too much, you will have a reaction on the other side, which indicates your pace is off, too slow or too fast.

If the ego were to disappear, or rather, to be seen as a useful fiction, there would no longer be the duality of subject and object, experiencer and experience. There would simply be a continuous, self-moving stream of experiencing, without the sense either of an active subject who controls it or of a passive subject who suffers it. The thinker would be no more than the series of thoughts, and the feeler no more than the feelings.

If you play a game where scrap pieces of glass are at stake, you will play skillfully. If your expensive belt buckle is at stake, you'll start to get clumsy. If it's your money that's at stake, you'll fumble. It's not that you've lost your skill. It's because you are so flustered by things happening outside that you've lost your calmness inside. Lose your stillness and you will fail in everything you do.

If you can dispense with reputation, then you are free from care. Reputation is only a visitor, but reality is here to stay.

If your curiosity reaches a breaking point (compelled actually means that you only have the remaining choice to act on it, having tried all the other options before), and becomes fascination with mystery or truth, you find what you need. Maybe it’s a person, maybe it’s a tragedy, maybe it’s an explosive recognition that, “My God, I’m still alive.

If you, one, loves something or someone, that means that one is willing to, and does, sacrifice for it. That is, one chooses to do and give what is better to the being or thing one loves than to sacrifice the loved one for the personal emotion that is unrelated to or even hinders the giving. In other words, the way to transform an emotion is with a deeper one. This involves discernment and, yes, discipline, which are both frowned upon and seen as emotionless and less important. Which is immaturity, plain and simple, and is the fundamental aspect of human growth from child to adolescence to adult.

If you know what life really wants, and if you know what you really want, you can begin to create the relationship.

If you’re ignoring a high percentage of the elements of your entire being, and the range of qualities they can naturally engage, there will be no real recovery or progress until you do. The typical relentless worker is just as lazy as the typical indulgent idler; they’re both just going through the habitual motions. To break the repetitive pattern, and discover more energy and effectiveness, one simply must stretch out in all directions, rotating focus and application of the qualities that make up one’s natural versatility.

I look at the idea of rest as rotating one’s qualitative focus, not just doing less or changing activity. The role of rest is recovery. If you keep pushing the same quality button (fast or slow, concentrated or dispersed, hard-working or lazy…) for the same component all the time, of course it’s going to become depleted, just like if you keep working a single muscle in the same fashion or don’t use it at all.

I have heard that he who knows what is enough will not let himself be entangled by thoughts of gain; that he who really understands how to find satisfaction will not be afraid of other kinds of loss; and that he who practices the cultivation of what is within him will not be ashamed because he holds no position in society.

Il Vero Uomo, secondo i taoisti, è colui che ha fatto di se stesso un maestro nell'arte di vivere. Al momento della nascita entra nel mondo dei sogni e solo con la morte si risveglia alla realtà. Attenua la propria luce per confondersi con l'oscurità altrui.

Il vuoto è onnipotente perchè contiene ogni cosa. Solo nel vuoto il movimento è possibile. Colui che riesce a fare di sé un vuoto in cui gli altri potessero entrare liberamente riuscirebbero a dominare ogni situazione. L'intero può sempre dominare la parte. Queste idee taoiste hanno esercitato una profonda influenza su tutte le nostre teorie dell'azione e perfino su quella relativa alla scherma e alla lotta. Il jujutzu, l'arte giapponese di autodifesa, deve il proprio nome a un passo del Te-tao-ching. Nel jujuztu si deve cercare di liberare ed esaurire la forza dell'avversario attraverso la resistenza passiva, il vuoto, conservando la propria energia per poter vincere nello scontro finale.

I have again been asked to explain how one can "become a Daoists..." with all of the sad things happening in our world today, Laozi and Zhuangzi give words of advice, tho not necessarily to become a Daoist priest or priestess... " So many foreigners who want to become “Religious Daoists” 道教的道师 （道士） do not realize that they must not only receive a transmission of a Lu 籙 register which identifies their Daoist school, and learn as well how to sing the ritual melodies, play the flute, stringed instruments, drums, and sacred dance steps, required to be an ordained and functioning Daoist priest or priestess. This process usually takes 10 years or more of daily discipleship and practice, to accomplish. There are 86 schools and genre of Daoist rituals listed in the Baiyun Guan Gazeteer, 白雲觀志, which was edited by Oyanagi Sensei, in Tokyo, 1928, and again in 1934, and re-published by Baiyun Guan in Beijing, available in their book shop to purchase. Some of the schools, such as the Quanzhen Longmen 全真龙门orders, allow their rituals and Lu registers to be learned by a number of worthy disciples or monks; others, such as the Zhengyi, Qingwei, Pole Star, and Shangqing 正一，清微，北极，上请 registers may only be taught in their fullness to one son and/or one disciple, each generation. Each of the schools also have an identifying poem, from 20 or 40 character in length, or in the case of monastic orders (who pass on the registers to many disciples), longer poems up to 100 characters, which identify the generation of transmission from master to disciple. The Daoist who receives a Lu register (給籙元科, pronounced "Ji Lu Yuanke"), must use the character from the poem given to him by his or her master, when composing biao 表 memorials, shuwen 梳文 rescripts, and other documents, sent to the spirits of the 3 realms (heaven, earth, water /underworld). The rituals and documents are ineffective unless the correct characters and talismanic signature are used. The registers are not given to those who simply practice martial artists, Chinese medicine, and especially never shown to scholars. The punishment for revealing them to the unworthy is quite severe, for those who take payment for Lu transmission, or teaching how to perform the Jinlu Jiao and Huanglu Zhai 金籙醮，黃籙齋 科儀 keyi rituals, music, drum, sacred dance steps. Tang dynasty Tangwen 唐文 pronunciation must also be used when addressing the highest Daoist spirits, i.e., the 3 Pure Ones and 5 Emperors 三请五帝. In order to learn the rituals and receive a Lu transmission, it requires at least 10 years of daily practice with a master, by taking part in the Jiao and Zhai rituals, as an acolyte, cantor, or procession leader. Note that a proper use of Daoist ritual also includes learning Inner Alchemy, ie inner contemplative Daoist meditation, the visualization of spirits, where to implant them in the body, and how to summon them forth during ritual. The woman Daoist master Wei Huacun’s Huangting Neijing, 黃庭內經 to learn the esoteric names of the internalized Daoist spirits. Readers must be warned never to go to Longhu Shan, where a huge sum is charged to foreigners ($5000 to $9000) to receive a falsified document, called a "license" to be a Daoist! The first steps to true Daoist practice, Daoist Master Zhuang insisted to his disciples, is to read and follow the Laozi Daode Jing and the Zhuangzi Neipian, on a daily basis. Laozi Ch 66, "the ocean is the greatest of all creatures because it is the lowest", and Ch 67, "my 3 most precious things: compassion for all, frugal living for myself, respect all others and never put anyone down" are the basis for all Daoist practice. The words of Zhuangzi, Ch 7, are also deeply meaningful: "Yin and Yang were 2 little children who loved to play inside Hundun (ie Taiji, gestating Dao). They felt sorry because Hundun did not have eyes, or eats, or other senses. So everyday they drilled one hole, ie 2 eyes, 2 ears, 2 nostrils, one mouth; and on the 7th day, Hundun died.

In a culture where sex is calculated, religion decorous, dancing polite, music refined or sentimental, and yielding to pain shameful, many people have never experienced full spontaneity. Little or nothing is known of its integrating, cathartic and purifying consequences, let alone of the fact that it may not only be creatively controlled, but also become a constant way of life.

In an animal’s or a plant’s expression of imagination (let’s leave out the rest for now, so we don’t have to deal with the question of consciousness in, for example, minerals), there is always purity in the connection between need and evolution. That which is created is a response to reality and very specific, essential concerns. This then is the origin of the union between what is so and mysterious harmony—truth and beauty. The bridge between them is inspired intuition and the actions it causes. Or, imagination causes inspiration causes intuition causes beauty, which then causes imagination again…