Chapter 16 of the Dao De Jing synthesizes two pillars of spiritual practice: the cultivation of stability and the cultivation of wisdom.
The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Dao. Possessed of the Dao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.
The Dual Practice of Calm and Observation
To attain a meditative state, one must first practice mental calmness by eliminating distractions and achieving inner emptiness. This involves maintaining a mind free from chaotic thoughts and attachments or obsessions, guided by the principle of “replacing a thousand thoughts with a single focus”.
We have noticed that several Buddhist methods of cultivating calmness follow this principle. Thus, we may judiciously incorporate Buddhist methodologies into our cultivation of Dao-realization. Individuals can choose practices aligned with their preferences.
The “extreme emptiness” serves as the path to stillness. It requires controlling restless thoughts to sustain this state, preparing the mind for profound observation.
The Natural Cycle of All Beings
All phenomena operate simultaneously, described in Buddhist terms as “interdependent arising” or “dependent origination”. Their cyclical patterns include:
- For humans: birth, aging, illness, and death.
- For objects: formation, persistence, decay, and dissolution.
Despite their complexity, all phenomena ultimately return to their original roots. This movement follows an immutable law: returning to the root and fulfilling destiny represents the state of ultimate yin, where yang is poised to emerge—a reflection of the Taoist view of causality.
Recognizing this cyclical constancy leads to enlightenment, while ignorance of it results in calamity.
Leave a Reply