Much like the original or previous legend of Lao Tzu, this standpoint has some corroborative evidence to support its legend. The legend is that Lao Tzu was a wealthy philosopher and a great military commander.
He created most of his works from his temples in China and was a well-respected man in society. It is rumoured that Lao Tzu was a disciple of Confucius; however, if this was true there would be greater mention of his presence and his works in the teachings of Confucius. The thoughts of Confucius stem from the teachings of Lao Tzu, as the path to the Tao leads us to Te, which is the guiding principle for the element of moral governance mentioned and stressed in the teachings of Confucius.
Much like the previous legend, Lao Tzu had revelations and a longing to seek greater enlightenment, as well as a potential military purpose to extend trade and border security with India. During this time, Siddhartha Gautama, or Buddha, was a prince of India and a sage of the Shayas (sage-king), a group of religious ideology, thought, and government formed in the foothills of the Himalayas in Nepal. The prince who was also spiritually enlightened was tired of the suffering of his kingdom, and sought similar enlightenment and spiritual guidance as Lao Tzu. Ironically in the legend of Lao Tzu he is seeking the sage-king who is included in his writings. It may be that Lao Tzu had previous knowledge of the Shayas in Nepal, and viewed it as a potential threat to the empire.
Lao Tzu left his compilations of works with a guard named Yin Xi in the state of Zhou (1045–256 BC); it was rumoured that he was heading to the “frontier.” One can only assume that this location would be the frontier of the borderlands of the kingdoms that were ruled by Siddhartha Gautama and the Shayas. Ironically the dates given in history of Lao Tzu and Siddhartha Gautama are of a similar timeline and nature. Also, as stated previously, Lao Tzu had ancestry and lineage cited to be in the army. It is not far-fetched to conclude that Lao Tzu, who was a philosopher, may have also been a great general or commander.
His journey to the frontiers (if during the same time as Siddhartha 113
My BelIef
Gautama’s rule in Nepal) would have logically led them to meet each other—the old master (Lao Tzu) who sought the sage-king and enlightenment from suffering, and the young prince, who sought the old master and enlightenment from suffering. This is the legend of Lao Tzu.
In the teachings of Taoism, there is the reference to a sage-king or philosopher king, which can be seen as a prophet most high, one who has understood the principles of Tao, Te, Pu, and Wu-wei. It is unsure to whom Lao Tzu is referring; however, himself or others in his likeness could be the suggestion and purpose of the sage-king. Lao Tzu would be too modest to use himself as a direct example, and instead uses the term. Remember that the legend of Lao Tzu includes him seeking exodus and greater being. Gautama also left his kingdoms according to legend to seek greater existence and the reason for such suffering in the world.
I believe that this longing and desire to acquire the knowledge of each other is a guiding premise to the discovery of each other...
Since it is highly unlikely that both of these men’s intelligence would not be recognized in their time, it can be assumed that they had positions of influence. During times of famine and hunger, perhaps Lao Tzu and Buddha met and carried out spiritual philosophy as well as diplomatic conversation. Realize that this is simply a possibility and that all avenues must be considered. Remember that according to legend Gautama was a prince from India who sought the reason for suffering in his lands. He carried his search into the Northern Orient and may have met Lao Tzu in his journeys, seeking the same enlightenment and purpose to the kingdom. This is the reason for the introduction of Tibetan Buddhism into the Orient. Either way, Gautama’s Buddhism influenced these regions.
It must be recognized, however, that both of these men began to seek spiritual and holistic guidance in legend. The timelines for both men are similar, and both men preached similar beliefs and values, although coming from different cultural backgrounds.
This is the reason why Taoism and Buddhism are incorporated as one. Buddhism and Taoism preach the concepts of meditation and observation, key virtues (Te) which are needed in attaining spiritual guidance and enlightenment. Once the balance of the yin-yang, action-reaction, and the concept of pu (accepting one’s position in life) are attained, the path of Tao will illustrate the governance of karma. When becoming nonreactive, holistic, observant, and comfortable in one’s life, enlighten-114
Joe IsaaC gauthIer
ment or a greater source of being can be achieved in Taoism; this principle is called Wu-Wei.
Taoism is the understanding of the endless cycle of our earth and universe, the yin-yang of all things. The good and the bad all have purpose in our existence; if we eliminate the suffering in our lives, and accept the path we are given or the paths that are given to us...then suffering will end. This term is to become like a piece of pu (unworked piece of wood); let life be the carpenter that guides you and shapes your destiny.
Embrace challenge and meet it with confidence in yourself, combined with the humility that will let you appreciate the simple things in life. The key principle is to react, without reacting—an oxymoron. If you thirst, you seek water; seeking water does not harm anything or interrupt anyone; you have reacted, without causing reaction. This principle is one of the leading principles of karma, to be able to respond without leaving an impact, or leaving a positive one.
Unbiased observation is critical in assessing any situation as well as your own. If you can look without bias at your world (including yourself) and your surroundings, then you are on your way to achieving Tao. In order to achieve Tao, you must first understand Te or gain virtues. Virtues are noble characteristics found in man and intelligible animals. They are qualities that help us understand Tao or “the way” of life. Sometimes it can take a lifetime to build or gain enough Te (virtue) to understand Tao (Way). This is the whole purpose of life, to find Tao and admire the life we are living in and are part of. We also must appreciate and understand suffering, as our path to salvation can be understood by a higher sense of being.
Remember when appreciating the works of Lao Tzu, that it has been translated many times, much like the Bible. Some works may vary from translation to translation; however, the principle of the works remains constant, along with the spiritual guidance they are meant to convey.
Below are some works from the Tao Te Ching, the compilations of Lao Tzu; the works shown represent a unity of Buddhism and Taoism which is the intent of the chapter. Although Confucius’ works are considered sacred and scholarly in China, brief study will conclude that the principles of Confucius arise from the teachings of Lao Tzu and Buddha.
The compilations of Lao Tzu are divided into two categories (Tao is part I, Te is part II).
115
My BelIef