Interdependence in World Politics.

Recently American President Barack Obama traveled to Russia and with the help of his Russian counterpart negotiated a deal to reduce nuclear weapons between the two countries. For too long America has seen itself as the only important country in the world, which has bred the three poisons with alarming but predictable speed: Greed, hatred and delusion. Thankfully America now has a leader that better understands how interconnected the world is and just how destructive and counterproductive the "us vs. them" mentality can be. I thought this quote from Obama about interconnection in world affairs was refreshing talk for a political leader because politics is all too often used to exploit people, money and power:

There is sometimes a sense that old ways of thinking must prevail; a conception of power that is rooted in the past rather than in the future... In 2009, a great power does not show strength by dominating or demonizing other countries... As I said in Cairo, given our interdependence, any world order that tries to elevate one nation or one group of people over an other will inevitably fail. The pursuit of power is no longer a zero-sum game - progress must be shared.

James: A verse from the Tao Te Ching comes to mind:

If you want to govern the people you must place yourself below them If you want to lead the people you must learn how to follow them.

Tao Te Ching v.66, Paragraph 2.

Barack Obama isn't a perfect leader but it is refreshing to hear a leader speak of interconnection, interdependence and the oneness of all people and cultures.

~Peace to all beings~

Teaching the Daode Jing

Teaching the Daode Jing
The Daode Jing, a highly enigmatic work rooted in ancient Chinese cosmology, ontology, metaphysics, and moral thinking, is regularly offered to college and high-school students in religion, philosophy, history, literature, Asian studies, and humanities courses. As a result, an ever-expanding group of faculty with very different backgrounds and training routinely confront the question: "How should I teach the Daode Jing?"

Written for non-specialists who may not have a background in ancient Chinese culture, the essays collected in this volume provide up-to-date information on contemporary scholarship and classroom strategies that have been successful in a variety of teaching environments.

A classic text like the Daode Jing generates debate among scholars and teachers who ask questions like: Should we capitalize on popular interest in the Daode Jing in our classrooms? Which of the many translations and scholarly approaches ought we to use? Is it appropriate to think of the Daode Jing as a religious text at all? These and other controversies are addressed in this volume.

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How do You Know it's Bad to be Dead?

Flow with whatever may happen

and let your mind be free;
Stay centered by accepting whatever you are doing.
This is the ultimate.

-ZhuangZi or Chuang Tsu

Chuang Tsu or Zhuangzi was a Chinese philosopher who is seen by some to be the heir to the founder of Taoism, Laozi (Lao Tsu). However, some argue that Zhuangzi was the first Taoist who simply invented Laozi so that he could write the Tao Te Ching annoymously. He was a contemporary of Plato and though his teachings are less known than those found in the Tao Te Ching he is well known and revered within Asia.

One of the things that Zhuangzi taught was a form of relativism where:

"Our language and cognition in general presuppose a dao [or tao, path] to which each of us is committed by our separate past—our paths. Consequently, we should be aware that our most carefully considered conclusions might seem misguided had we experienced a different past. Natural dispositions to behavior combine with acquired ones—including dispositions to use names of things, to approve/disapprove based on those names and to act in accordance to the embodied standards. Thinking about and choosing our next step down our dao or path is conditioned by this unique set of natural acquisitions."

James: In Buddhism we are conditioned by our karma to see things as realitive to how it effects us personally. This we know of course as duality--us vs. them. We label things as good or bad but doing so doesn't necessarily make those people/objects/events as "good or bad." We often ask each other, "How was your day?" and we usually in one way or another say, good or bad. However, our day isn't a "good" or "bad" one no matter what happens, however, our perception of that day might be seen to our conditioned mind as "good" or "bad" based on how far it went to fulfill our desires. It's not a good or bad day but simply--a day. An example Zhuangzi gives is of death--As the story goes:

In the fourth section of "The Great Happiness" (至樂 zhìlè, chapter 18), Zhuangzi expresses pity to a skull he sees lying at the side of the road. Zhuangzi laments that the skull is now dead, but the skull retorts, "How do you know it's bad to be dead?"

Another example about two famous courtesans points out that there is no universally objective standard for beauty. This is taken from Chapter 2 (齊物論 qí wù lùn) "On Arranging Things", or "Discussion of Setting Things Right" or, in Burton Watson's translation, "Discussion on Making All Things Equal".

Men claim that Mao [Qiang] and Lady Li were beautiful, but if fish saw them they would dive to the bottom of the stream; if birds saw them they would fly away, and if deer saw them they would break into a run. Of these four, who knows how to fix the standard of beauty in the world? (2, tr. Watson 1968:46)

James: I found this last quote while researching this post and thought it was a nice wrap-up to this discussion--especially as it relates to Buddhism:

The Buddhist view of the universe resembles the view developed by 20th-century physics. Except for the mental categories we impose upon experience, we find nothing in experience that is immutable. There is no constant but our own misconceptions. Every "thing" is actually a process--it arises, develops, flourishes, declines, and dissipates. All nouns are still-photos from the movie of life--which is made up of verbs.

All that we see around and inside us is the result of trillions of simultaneous processes, arising and declining in different overlapping stages at once. All that appears solid in this cosmos is in reality a shimmering dance of energy in flux. But where physics leaves us adrift like meaningless specks in an incomprehensible void, Buddhism envisions a reality beyond meaning and meaninglessness, beyond knowing, beyond self, beyond duality, beyond suffering--a dance of all things, in which we can become enlightened, interconnected, and compassionate dancers.

PHOTO CREDIT: Click here.

~Peace to all beings~

Tao Te Ching - Lao Tzu - Read by Stephen Mitchell

Tao Te Ching - Lao Tzu - Read by Stephen Mitchell
In eighty-one brief chapters, Lao-tzu's Tao Te Ching, or Book of the Way, provides advice that imparts balance and perspective, a serene and generous spirit, and teaches us how to work for the good with the effortless skill that comes from being in accord with the Tao—the basic principle of the universe.

Stephen Mitchell's bestselling version has been widely acclaimed as a gift to contemporary culture.

Lao-tzu's Tao Te Ching, or Book of the Way, is the classic manual on the art of living, and one of the wonders of the world. In eighty-one brief chapters, the Tao Te Ching looks at the basic predicament of being alive and gives advice that imparts balance and perspective, a serene and generous spirit. This book is about wisdom in action. It teaches how to work for the good with the effortless skill that comes from being in accord with the Tao (the basic principle of the universe) and applies equally to good government and sexual love; to child rearing, business, and ecology.

About the Author
Stephen Mitchell attended Amherst, the University of Paris, and Yale. His many books include The Book of Job, Tao Te Ching, Parables and Portraits, The Gospel According to Jesus, A Book of Psalms, Ahead of All Parting: The Selected Poetry and Prose of Rainer Maria Rilke, and Genesis.

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Tao Te Ching (read by Jacob Needleman)

Tao Te Ching (read by Jacob Needleman)
The Tao Te Ching, a 6th century B.C. Chinese masterpiece, is one of the world's most revered sources of spiritual wisdom. This authoritative translation by Gia-fu Feng and Jane English captures the essence of Lao Tsu's language, bringing the Tao Te Ching's powerful message to a whole new generation of students.

This collection is read by renowned philosopher and author Dr. Jacob Needleman, who also provides illuminating commentary on the text. This ancient classic presents timeless spiritual meditations on wisdom in action, illustrating important lessons that have resonated with its students for centuries.

The reading by Jacob Needleman of Jane English's translation is perhaps the finest version of the Tao De Ching in English. In addition to Dr. Needleman's reading, after the reading he provides a lecture that includes history to the Tao and a commentary / intrepretation of the text.

Having spent much time with Jacob Needleman's reading of the Tao Te Ching, I can say that it grows deeper and richer each time you listen to it.

Someone had previously posted a version of this audio, but I was unhappy with the quality and the fact that the commentary had been cut off. I am providing this version, complete in its full digital glory so that it can be enjoyed many times over without distraction or compromise.

http://www.demonoid.com/files/details/1329193/12315093/

http://rapidshare.com/files/136679324/Tao_Te_Ching__read_by_Jacob_Needleman_.mp3.html