『12 - Teachings.』のカバーアート

12 - Teachings.

12 - Teachings.

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概要

 Teachings. Ziran. Ziran (zìrán; tzu-jan; lit. "self-so", "self-organization") is regarded as a central concept and value in Taoism and as a way of flowing with the Tao. It describes the "primordial state" of all things as well as a basic character of the Tao, and is usually associated with naturalness and creativity. According to Kohn, in the Zhuangzi, ziran refers to the fact that "there is thus no ultimate cause to make things what they are. The universe exists by itself and of itself; it is existence just as it is. Nothing can be added or subtracted from it; it is entirely sufficient upon itself." To attain naturalness, one has to identify with the Tao and flow with its natural rhythms as expressed in oneself. This involves freeing oneself from selfishness and desire and appreciating simplicity. It also consists of understanding one's nature and living in accordance with it without trying to be something one is not or overthinking one's experience. One way of cultivating ziran found in the Zhuangzi is to practice the "fasting of the mind", a kind of Taoist meditation in which one empties the mind. It is held that this can also activate qi (vital energy). In some passages found in the Zhuangzi and in the Tao Te Ching, naturalness is also associated with rejection of the state (anarchism) and a desire to return to simpler pre-technological times (primitivism). An often cited metaphor for naturalness is pu (pǔ, pú; p'u; 'uncut wood'), the "uncarved log", which represents the "original nature ... prior to the imprint of culture" of an individual. It is usually referred to as a state one may return to. Wu wei. Wu wei is a primary ethical concept in Taoism. Wei refers to any intentional or deliberated action, while wu carries the meaning of "there is no ..." or "lacking, without". Standard translations are non-action, effortless action, action without intent, non-interference, and non-intervention. The meaning is sometimes emphasized by using the paradoxical expression "wei wu wei": an action without action. Kohn writes that wu wei refers to "letting go of egoistic concerns" and "to abstain from forceful and interfering measures that cause tensions and disruption in favor of gentleness, adaptation, and ease." In ancient Taoist texts, wu wei is associated with water through its yielding nature and the effortless way it flows around obstacles. Taoist philosophy, in accordance with the I Ching, proposes that the universe works harmoniously according to its own ways. When someone exerts their will against the world in a manner that is out of rhythm with the cycles of change, they may disrupt that harmony, and unintended consequences may more likely result rather than the willed outcome. Thus, the Tao Te Ching says: "act of things and you will ruin them. Grasp for things and you will lose them. Therefore the sage acts with inaction and has no ruin, lets go of grasping and has no loss." Taoism does not identify one's will as the root problem. Instead, it asserts that one must place one's will in harmony with the natural way of the universe. Thus, a potentially harmful interference may be avoided, and in this way, goals can be achieved effortlessly. "By wu-wei, the sage seeks to come into harmony with the great Tao, which itself accomplishes by nonaction." Aspects of self. The Taoist view of the self is holistic and rejects the idea of a separate individualized self. As Russell Kirkland writes, Taoists "generally assume that one's 'self' cannot be understood or fulfilled without reference to other persons, and to the broader set of realities in which all persons are naturally and properly embedded." In Taoism, one's innate or fundamental nature (xing) is ultimately the Tao expressing or manifesting itself as an embodied person. Innate nature is connected with one's heart-mind (xin), which refers to consciousness, the heart, and one's spirit. The focus of Taoist psychology is the heart-mind (xin), the intellectual and emotional center (zhong) of a person. It is associated with the chest cavity and the physical heart, as well as with emotions, thoughts, consciousness, and the storehouse of spirit (shen). When the heart-mind is unstable and separated from the Tao, it is called the ordinary heart-mind (suxin). On the other hand, the original heart-mind (benxin) pervades Tao and is constant and peaceful. The Neiye (ch.14) calls this pure original heart-mind the "inner heart-mind", "an awareness that precedes language", and "a lodging place of the numinous". Later Taoist sources also refer to it by other terms like "awakened nature" (wuxing), "original nature" (benxing), "original spirit" (yuanshen), and "scarlet palace". This pure heart-mind is seen as being characterized by clarity and stillness (qingjing), purity, pure yang, spiritual insight, and emptiness. Taoists see life (sheng) as an expression of the Tao. The Tao is seen as granting each person a ming (life destiny), which is...
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