My words are very easy to understand, and very easy to practise: But the world cannot understand them, nor practise them.
My words have an Ancestor. My deeds have a Lord. The people have no knowledge of this. Therefore, they have no knowledge of me.
The fewer persons know me, The nobler are they that follow me. Therefore, the Sage wears coarse clothes, While keeping the jade in his bosom.
Although the translation of this text states that Lao Tzu’s teachings are “very easy,” I suspect that what is meant is that the teachings are “simple,” yet the understanding and application of those teachings are more challenging. I am very aware that the simplest lessons in life are often the most difficult. Then, to make matters worse, we often beat ourselves up for failing to grasp what is basic and obvious, telling ourselves “We should know better.” But growth and change are never easy, which is why it is important to be gentle with ourselves.
Something else that I gleaned from this passage is that individuals often approach teachings with preconceived ideas, and that these preconceived ideas often distort what is being conveyed. Additionally, we may have impressions about the teacher which may distort our understanding of the teachings. I was taught many years ago to “focus on the message, not on the messenger.” That is sound advice and I try to keep that in mind.
Thanks for stopping by, and have a great day.
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In “Chapter XXXII: Rosicrucian Doctrines and Tenets,” Manly P. Hall states:
The Rosicrucian medicine for the healing of all human infirmities may be interpreted as a chemical substance which produces the physical effects described or as spiritual understanding—the true healing power which, when a man has partaken of it, reveals truth to him. Ignorance is the worst form of disease, and that which heals ignorance is therefore the most potent of all medicines. The perfect Rosicrucian medicine was for the healing of nations, races, and individuals.
At first pass, this might seem like a harsh statement, especially when one considers the plethora of physical ailments and the devastating effects they have on individuals. But if we step back and reflect, the veracity of this assertion becomes evident. The fact is, we do not know about that which we do not know. In other words, we are ignorant of our own ignorance. If you don’t recognize and acknowledge that there is a problem, then it is almost certain that you will not take any steps to rectify that problem. For example, an alcoholic who does not see that he or she has a problem with drinking will never take the first step toward recovery. Ignorance, therefore, like addiction, is one of the most insidious of diseases, and often individuals fail to become aware of the problem until the damage is done.
We see validation of this claim in our current world. Social media, biased news sources, and “smart web search” technologies have created information silos that keep people ignorant about the broader spectrum of views and ideas, the result being the fractured, angry, and mistrusting society in which we all live. Never, it seems, have we been in greater need for the “perfect Rosicrucian medicine” that would provide for “the healing of nations, races, and individuals.”
I challenge everyone to keep an open mind in these strange days. Things are changing, and they are changing rapidly, and it is in our best interest to be as thoughtful and reflective as possible. It is certainly OK to adhere to a belief, but at least validate it by considering an opposing idea.
Thanks for reading and thinking. Have a great day.
In “Chapter XXVIII: Qabbalistic Keys to the Creation of Man,” Manly P. Hall cites the following:
Prof. Crawford Howell Toy of Harvard notes: “Manuscripts were copied and recopied by scribes who not only sometimes made errors in letters and words, but permitted themselves to introduce new material into the text, or to combine in one manuscript, without mark or division, writings composed by different men; instances of these sorts of procedure are found especially in Micah and Jeremiah, and the groups of prophecies which go under the names of Isaiah and Zachariah.” (See Judaism and Christianity.)
The importance of this statement cannot be overstressed. Many ancient texts are considered to be absolute truths, either the exact words of the author, or sometimes, the exact words of the Divine. Add to that the fact that translations of text in ancient languages do not capture the details of the original words, and it becomes evident that what we read today in English translation may be vastly different from an original scroll that appeared on the desk of a scribe for copying over a thousand years ago.
Now, this does not mean that we should reject ancient texts, or dismiss reading them because they are in translation. We should of course read these texts. But, we should do so with the understanding that we may need to work a little harder to get to the essence of what the original author was trying to convey. In other words, we must always read critically.
I think that is all I have to share on this topic. Thanks for stopping by, and keep reading interesting stuff.
The strategists have a saying: I dare not be a host, but rather a guest; I dare not advance an inch, but rather retreat a foot.
This is called marching without moving, Rolling up one’s sleeves without baring one’s arms, Capturing the enemy without confronting him, Holding a weapon that is invisible.
There is no greater calamity than to under-estimate the strength of your enemy. For to under-estimate the strength of your enemy is to lose your treasure.
Therefore, when opposing troops meet in battle, victory belongs to the grieving side.
I must confess, when I first read this, I was not sure I would have much to say about it. Military strategy is not really my thing. But I thought a little about the principles expressed through the passage, and I realized it is applicable to our broader society.
There is a socio-political trend right now which is to oppose anything that is contrary to one’s beliefs, and to staunchly refuse to compromise or give in on anything, regardless of how trivial it is or whether the opposing viewpoint has merit. This is a problem, and it is contributing to the stark divide in our society. No matter what the issue is, both sides seem poised to dig in and not give an inch. A society cannot function in this way, nor can a government. There has to be compromise, and compromise needs to be on both sides, not the version of “compromise” where we demand the other party change their views to align with ours.
Eventually, things will have to change. We will either learn to work together with respect and consideration, or our social structure will collapse. I personally am hopeful for the first option.
A good soldier is never aggressive; A good fighter is never angry. The best way of conquering an enemy Is to win him over by not antagonising him. The best way of employing a man Is to serve under him. This is called the virtue of non-striving! This is called using the abilities of men! This is called being wedded to Heaven as of old!
I love this passage, especially the lines: “The best way of conquering an enemy / Is to win him over by not antagonising him.” This conveys a sense of civility that really seems to be missing in our public forums. More and more, the way individuals are dealing with people who have opposing views is to shut them down, scream at them, threaten them, or worse, physically attack them. No one has ever changed another person’s mind through abuse. I feel that if people toned down the rhetoric, we would find common ground and accomplish more.
Thanks for taking the time to read this post. I hope it inspires you.
I originally read The Upanishads when I was in college. In fact, the old paperback copy I still have was my old college text, complete with highlighting and marginalia. Sadly, the binding is coming undone so I think this may be my last reading of this particular book. But it has served me well. Anyway, it had been many years since I read this, and considering all the material I have read in between, I suspected that this reading would be on a different level than my prior readings.
For those of you who are unfamiliar with the text:
The Upanishads are late Vedic Sanskrit texts of religious teachings which form the foundations of Hinduism. They are the most recent part of the oldest scriptures of Hinduism, the Vedas, that deal with meditation, philosophy, and ontological knowledge; other parts of the Vedas deal with mantras, benedictions, rituals, ceremonies, and sacrifices. Among the most important literature in the history of Indian religions and culture, the Upanishads played an important role in the development of spiritual ideas in ancient India, marking a transition from Vedic ritualism to new ideas and institutions. Of all Vedic literature, the Upanishads alone are widely known, and their central ideas are at the spiritual core of Hinduism.
Much of the text discusses the Self, which is essentially that spark of the Divine that exists within each being.
The Self, whose symbol is OM, is the omniscient Lord. He is not born. He does not die. He is neither cause nor effect. This Ancient One is unborn, imperishable, eternal: though the body be destroyed, he is not killed.
There is a belief held by many on the spiritual path that the goal is to renounce the world and focus only on the spiritual. The Upanishads teach that not only is this incorrect, it is actually detrimental to one’s spiritual growth. Balance is needed, and polarity of any sort leads to darkness.
To darkness are they doomed who devote themselves only to life in the world, and to a greater darkness they who devote themselves only to meditation.
Life in the world alone leads to one result, meditation alone leads to another. So have we heard from the wise.
They who devote themselves both to life in the world and to meditation, by life in the world overcome death and by meditation achieve immortality.
(pp. 27 – 28)
For me, one of the most intriguing passages from this reading was a description of how to realize, or “see,” the Divine presence, God, the Self.
To realize God, first control the outgoing senses and harness the mind. Then meditate upon the light in the heart of the fire—meditate, that is, upon pure consciousness as distinct from the ordinary consciousness of the intellect. Thus the Self, the Inner Reality, may be seen behind physical appearance.
Control your mind so that the Ultimate Reality, the self-luminous Lord, may be revealed. Strive earnestly for eternal bliss.
With the help of the mind and the intellect, keep the senses from attaching themselves to objects of pleasure. They will be purified by the light of the Inner Reality, and that light will be revealed.
I have not even scratched the surface of this book. The wealth of wisdom and insight in this short text is staggering. I highly recommend that any of you who are on the spiritual path read and reread this text.
Thanks for stopping by. May you have a blessed journey.
In the old days, those who were well versed in the practice of the Tao did not try to enlighten the people, but rather to keep them in the state of simplicity. For, why are the people hard to govern? Because they are too clever! Therefore, he who governs his state with cleverness is its malefactor; but he who governs his state without resorting to cleverness is its benefactor. To know these principles is to possess a rule and a measure. To keep the rule and the measure constantly in your mind is what we call Mystical Virtue. Deep and far-reaching is Mystical Virtue! It leads all things to return, till they come back to Great Harmony!
First off, I have to say it feels a little strange to hear someone referring to “the old days” in a text that was written around 400 BC. But what this says to me is that people are always nostalgic about the way things used to be. I think that says something about human nature.
In this passage, Lau Tzu encourages leaders to govern through simplicity and with “Mystical Virtue.” Doing so will return a nation to a state of “Great Harmony.” Clearly, this is advice that many of our modern leaders could benefit from. When I look at the world, it seems to me to be the antithesis of a Great Harmony.
There is really nothing that I can add to this short passage. I hope you found it as insightful as I did. Thanks for stopping by, and keep on reading.
What is at rest is easy to hold. What manifests no omens is easily forestalled. What is fragile is easily shattered. What is small is easily scattered.
Tackle things before they have appeared. Cultivate peace and order before confusion and disorder have set in.
A tree as big as a man’s embrace springs from a tiny sprout. A tower nine stories high begins with a heap of earth. A journey of a thousand leagues starts from where your feet stand.
He who fusses over anything spoils it. He who grasps anything loses it. The Sage fusses over nothing and therefore spoils nothing. He grips at nothing and therefore loses nothing.
In handling affairs, people often spoil them just at the point of success. With heedfulness in the beginning and patience at the end, nothing will be spoiled.
Therefore, the Sage desires to be desireless, Sets no value on rare goods, Learns to unlearn his learning, And induces the masses to return from where they have overpassed. He only helps all creatures to find their own nature, But does not venture to lead them by the nose.
This passage reminds me of some simple tenets for leading a stress-free and productive life. Start out slow. Focus on the task and don’t worry about the outcome. Don’t procrastinate, but start things early and give yourself plenty of time to do what needs to be done. While these are simple, we so often fail to practice them, and as a result, we create unnecessary stress in our already hectic lives.
I have been making a conscious effort to simplify my life, focusing on single tasks instead of trying to multitask. Taking time for myself. Relaxing. Trusting that things will work out the way they are meant to, and not trying to force the results that I think are the best. As a result of these small changes, I feel happier and calmer, most of the time anyway.
Our world is stressful, and it is easy to get caught up in the turmoil. Lau Tzu teaches us the importance of slowing down and shifting our focus to what is really important. It is old wisdom, but certainly applicable to modern life.
When Nature once in lustful hot undress Conceived gargantuan offspring, then would I Have loved to live near a young giantess, Like a voluptuous cat at a queen’s feet.
To see her body flower with her desire And freely spread out in its dreadful play, Guess if her heart concealed some heavy fire Whose humid smokes would swim upon her eye.
To feel at leisure her stupendous shapes, Crawl on the cliffs of her enormous knees, And, when in summer the unhealthy suns
Have stretched her out across the plains, fatigued, Sleep in the shadows of her breasts at ease Like a small hamlet at a mountain’s base.
(Translation by Karl Shapiro)
I read this poem a couple times and sense a few possible interpretations of what Baudelaire is expressing.
My initial interpretation is that Baudelaire is describing a sexual desire towards, everything. In the original French as well as in Shapiro’s translation, “Nature” is capitalized, emphasizing the importance. The poem could then be seen as describing passion towards all creation, that the entire living Gaia is the object of Baudelaire’s desire. One can imagine hills and meadows transforming into objects of sensuality for Baudelaire, as all of Nature stirs his passion.
Next, I had a sense that Baudelaire was expressing a personal tendency towards being submissive, of desiring a strong and dominating woman. The image of him as a cat at his lover’s feet, or crawling up onto her knees, provides the impression that he enjoys being the subservient plaything of a woman.
And this leads to the final interpretation, which would likely have been Freud’s first, that the giantess symbolizes Baudelaire’s mother. He appears to feel a sense of comfort from the giantess’s breasts not unlike the comfort a young child receives from its mother’s breasts. Additionally, Baudelaire seems to echo the sense of bonding a child experiences from sitting upon a mother’s lap.
One winter, we’ll take a train, a little rose-colored car Upholstered blue. We’ll be so comfortable. A nest Of wild kisses awaits in every cushioned corner.
You’ll close your eyes to shadows Grimacing through windows This belligerent nocturnal realm, inhabited By black demons and black wolves.
Then you’ll feel a tickle on your cheek… A little kiss like a crazed spider Fleeing down your neck…
Bending your head backwards, you’ll say: “Get it!” ―And we’ll take our time finding the beast ―While it roams…
(Translation by Wyatt Mason)
The footnote to this poem states: Written on a train, 7 October 1870. With that in mind, I interpret this poem as an expression of a sexual fantasy experienced while riding alone on a train. I picture a young Rimbaud, gazing out the window as landscape streams by, imagining himself lost in a loving embrace.
What strikes me as most interesting about this poem is that it seems to blur the distinction between fantasy and physical sensation. The fantasy does not seem to be limited to the mind but is experienced throughout the body. It is like Rimbaud has taken sexual fantasy to a next level where the thought turns to feeling.
The last two lines of the poem I find particularly interesting. The metaphor of the roaming beast can be interpreted in two ways. First, it could represent the mind lost in fantasy. What is intriguing about this possibility is that Rimbaud imagines that fantasy would be taking place during the physical encounter. This is a boldly honest observation, because Rimbaud is essentially admitting that he can get lost in fantasy, even during his most intimate moments. The other interpretation is that the roaming beast symbolizes our primal sexual drive, an animalistic urge which cannot be controlled, and which will roam freely, regardless of however hard we try to rein in our desires. Personally, I feel that both interpretations are valid, which adds richness to the closing stanza of this poem.
I hope you enjoyed this poem and found my interpretation helpful. As always, feel free to share your thoughts in the Comments section. Cheers!
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