"PHILOSOPHY OF THE TAO" by Alan Watts
The subject of this seminar is going to be Taoism as contained in the teachings of Lao-Tzu and Chuang Tzu who lived approximately 400 years or more before Christ, separated probably by 100 years from each other. And as is often repeated, Lao-Tzu started out by explaining that "The Tao which can be explained is not the eternal Tao," and then went on to write a book about it, also saying "Those who say do not know; those who know do not say." Because there's nothing to be explained. You must remember that the word "explain" means to lay out in a plane. That is, to put it on a flat sheet of paper.
All mathematics is done on a flat sheet of paper until very recent times. But it makes a great deal of difference, because this world isn't flat. If you draw a circle on a flat sheet of paper it has an inside and an outside which are different. On the other hand if you draw a circle around a doughnut the inside and the outside are the same. So what we are first of all saying is that the Tao - whatever that is - cannot be explained in that sense.
So it's important, first of all, to experience it so we know what we're talking about. And in order to go into Taoism at all we must begin by being in the frame of mind which can understand it. You cannot force yourself into this frame of mind, any more than you can smooth disturbed water with your hand. But let's say that our starting point is that we forget what we know - or think we know. That we suspend judgment about practically everything, returning to what we were when we were babies. When we have not yet learned the names, or language, and although we have extremely sensitive bodies - very alive senses - we have no means of making an intellectual or verbal commentary on what is going on.
Now can you consider that as your state? Just plain ignorant, but still very much alive. And in this state you just feel what is without calling it anything at all. You know nothing at all about anything called an external world in relation to an internal world. You don't know who you are. You haven't even got the idea of the word "you" or "I." It's before all that. Nobody has taught you self-control. So you don't know the difference between the noise of a car outside and a wandering thought that enters your mind. They're both something that happens. You don't identify the presence of the thought, which might be just an image of a passing cloud in your mind's eye, and the passing automobile. They happen. Your breath happens. Light all around you happens. Your response to it by blinking happens.
So you simply are really unable to do anything. There's nothing that you're supposed to do. Nobody's told you anything to do. You're unable, completely, to do anything but be aware of the buzz. The visual buzz, the audible buzz, the tangible buzz, the smellable buzz, all buzz that's going on. Ha ha. Watch it! Don't ask who's watching it. You've no information about that yet, that it requires a watcher for something to be watched. That's somebody's idea. You don't know that.
And Lao-Tzu says, "The scholar learns something every day. The man of Tao unlearns something every day... until he gets back to non-doing." And that's what we are in at the moment.
Just simply, without comment, without an idea in your head, be aware. What else can you do? Don't try to be aware. You are. You'll find, of course, that you can't stop the commentary going on inside of your head. But at least you can regard it as interior noise. Listen to your chattering thoughts as you listen to the singing of a kettle. We don't know what it is we are aware of. Especially when you take it all together. And there's this sense of something going on. I won't even say that. This. You see? This.
Well, I said it was going on. That's an idea. It's a form of words. Obviously I wouldn't know if anything was going on unless I could say something else wasn't. Huh. I know motion by contrast with rest. So while I am aware of motion I am also aware of rest, so maybe what's at rest isn't going on and what's motion is going on. So I won't use that concept because I've got to include both. And if I say, "Well here it is," that excludes what isn't - like space. And if I say "this" it excludes "that." Ha ha ha, I'm reduced to silence!
But you can feel what I'm talking about, can't you? That's what's called "Tao" in Chinese. That's where we begin.
Tao means basically "way" - and so "course" - the course of Nature. Of which Lao-Tzu says "Tao fa tzu yan," which means - the "fa" - "Tao fa" means the way of functioning of the Tao. "Tzu yan" is of itself, so. That is to say, is spontaneous.
Watch again what's going on. If you approach it with this wise ignorance you will see that you are witnessing a happening. In other words, in this primal way of looking at things there's no difference between what you do on the one hand and what happens to you on the other. It's all the same process. Just as your thoughts happen the car happens outside. The clouds. The stars.
When a Westerner hears that he thinks of fatalism or determinism. That's because he still preserves in the back of his mind two illusions. One is that what is happening is happening to him, and therefore he is the victim of circumstances. But when you are in primal ignorance there is no you different from what's happening, and therefore it's not happening to you. It's just happening. Ha ha. So is you, you know, what you call "you," what you later call "you" is part of the happening. You're part of the Universe. Although the Universe, strictly speaking, has no parts. We only call certain features of the Universe parts of it, but you can't disconnect them from the rest without causing them to be not only nonexistent but never to have existed. Ha ha.
So when you have this happening the other illusion that a Westerner is liable to have is that it's determined in the sense that what is happening now follows necessarily from what happened in the past. But you don't know anything about that in your primal ignorance. Cause and effect? Why, obviously not! Ha ha ha! Because if you're really na•ve you see that the past is the result of what's happening now. It goes backwards into the past like a wake goes backwards from a ship. All the echoes are disappearing, finally, going away and away and away. And it's all starting now. What we call the future is nothing, the great void. And everything comes out of the great void.
That's the way a na•ve person - and as I explained if any of you were at my lecture last night, if you shut your eyes and contemplate reality only with your ears you'll find there's a background of silence and all sounds are coming out of it. They start out of silence. If you close your eyes - listen, just listen. [rings meditation bell] You see the bell came out of nothing, floated off, off, off, off, and then stopped being a sonic echo and became a memory, which is another kind of echo. A wake. It's very simple!
It all begins now. And therefore it's spontaneous. It isn't determined. That's a philosophical notion. Nor is it capricious! That's another philosophical notion. As we distinguish between what is orderly and what is random. Of course we don't really know what randomness is. If you talk to a mathematician about randomness he'll make you feel quite weird.
What is so of itself? "Sui generis" in Latin. That means coming into being spontaneously on its own accord. It's the real meaning of "virgin birth." Sui generis. And that's the world. That is the Tao. That makes us feel scared. Perhaps. Because we say "Well if all this is happening spontaneously who's in charge? I'm not in charge, that's pretty obvious! Ha ha ha! But I hope there's God or somebody looking after all this." Though why should there be someone looking after it? Because then there's a new worry that you may not have thought of. Like who takes care of the caretaker's daughter while the caretaker's busy taking care? Who guards the guards? Who supervises the police? Who looks after God? Well you say "God doesn't need looking after." Oh. Oh, then nor does this!
Tao. Because Tao is a certain kind of order. And this kind of order is not quite what we call order. When we arrange everything geometrically in boxes or in rows that's a very crude kind of order. But when you look at a plant it's perfectly obvious that this bamboo plant has order. We recognize at once that that is not a mess. But it is not symmetrical. And it is not geometrical looking. It looks like a Chinese drawing. Because the Chinese appreciated this kind of order so much that they put it into their painting. Non-symmetrical order.
In the Chinese language this is called "li" and the character for li means originally the markings in jade. Also means the grain in wood, and the fiber in muscle. We could say too that clouds have li, marble has li, the Human body has li. And we all recognize it, and the artist copies it whether he is a landscape painter, a portrait painter, or an abstract painter, or a non-objective painter. They all are trying for li.
And the interesting thing is that although we all know what it is there's no way of defining it. But because Tao is the course we can also call li the watercourse, because the patterns of li are patterns of flowing water. And we see those patterns of flow memorialized as it were in sculpture, in the grain in wood (which is the flow of sap), in marble, in bones, in muscles. All these things are patterned according to the basic principles. That is the fa, Tao fa, the Tao's principle of flow.
There is a book called "Sensitive Chaos" by Theodore Svenk with many many studies and photographs of flow patterns. And there in the patterns of flowing water you will see all kinds of motifs from Chinese art. Immediately recognizable, including the S-curve in the circle, the yang-yin, like this.... See?
So li means then the order of flow, the wonderful dancing pattern of liquid. Because Lao-Tzu likens Tao to water. "The great Tao," he says, "flows everywhere, to the left and to the right. [Like water]," - I'm interpolating that - "it loves and nourishes all things but does not lord it over them." "Because," he says elsewhere, "water always seeks the lowest level, which men abhor." Because we're always trying to play games of one-upmanship and be on top of each other. Well, Lao-Tzu explains that the top position is the most insecure. Everybody wants to get to the top of the tree. But then if they do the tree will collapse.
That's the fallacy of American democracy. You too might be president. The answer is, no one but a maniac would want to be president! [Laughter] Who wants to be put in charge of a runaway truck? [Laughter]
So, Lao-Tzu says that the basic position is the most powerful. And this we can see at once in Judo, or Aikido, which are wrestling arts or self-defensive arts where you always get underneath the opponent, and so he falls over you if he attacks you. The moment he moves to be aggressive you go either lower than he is, or in a smaller circle than he's moving. And you have spin if you know Aikido. You're always spinning, and you know how something rapidly spinning exercises centrifugal force. So if somebody comes into your field of centrifugal force he gets flung out, but by his own bounce. Huh, it's very curious. So, therefore, the watercourse way is the way of Tao.
Now, that seems to white Anglo-Saxon Protestants and Irish Catholics... lazy... spineless... passive. And I'm always being asked when I talk about things, "If people did what you suggest wouldn't they become terribly passive?" Well, from a superficial point of view I would suggest that a certain amount of passivity would be an excellent corrective for our kind of culture. Because we are always creating trouble by doing good to other people. [Laughter] You know, we wage wars for people's benefit. [Laughter] And educate the poor for their benefit, so that they desire more things which they can't get. I mean, that sounds rather callous. But our rich people are not happy, whereas the poor people of Haiti are - to judge by the way they laugh. And we think-- we're sorry, really, not for the poor but for ourselves. Guilty.
So a certain amount of doing nothing, and stopping rushing around, would cool everything. But also it must be remembered that passivity is the root of action. Where do you suppose you're going to get energy from, just by being energetic? No, you can't get energy that way. That is exhausting yourself. To have energy you must sleep, but also much more important than sleep is what I told you at the beginning. Passivity of mind, mental silence. Not-- you can't, as I tried to explain, be passive, as an exercise that's good for you. You can only get to that point by realizing there's nothing else you can do. So for God's sake don't cultivate passivity as a form of progress. That's like playing because it's good for your work. [Laughter] You never get to play! [Laughter]
PHILOSOPHY OF THE TAO BY Alan Watts
(Lecture by Alan Watts, circa 1970 transcribed by Scott Lahteine)