From "Tao Club" January 2004

The basis of Taoist thought is one where the way of Tao, the origin of the universe, is the way of how we humans should be. The Tao gave birth to all things; thus there is no such thing as distinction. Without distinction, everything comes from the Tao and is the child of the mother which is the Tao. Thus the poor and the rich are one and the same. In essence, they are all children of the same Tao. Neither is there distinction between the famous and the anonymous, nor between the noble and the humble. At least in front of the Tao, all human beings are equal. The Tao which itself gave birth to humans does not discriminate between them. If there is a difference, it is one between individuality and role. It is of the order where those who assert their authority towards others themselves display proof that they have not mastered this essence. The reason why power is such a fearsome thing is because it mke people lose this essence. Why is this? Becuse power is not something where strength is displayed through a person's character, but where strength is connected to one's status or position. When we think long and hard about it, strangely enough, the strength of a person's position manipulates him and, finally, throws him into disorder.  Not being drawn into the poverty of being dominated by position should be something we should impress upon ourselves.

In Japanese traditionl culture, there is cleary a sense of seeking a clean way of living. This does not simply mean keeping at a distance from power structure. Rather, while being right in the middle of it, it is a quest for a way of life where spiritual dignity is not lost. In the tea ceremony, we have the concept of 'a mountain retreat in this city.' It means the spirit of appreciating tea where one corner of a residence surrounded by the bustle of the city is arranged as a four-and-a-half mat garden and likened to a hermitage deep in the mountains. Where does this idea come from? It is the essence of wabicha (austere Teaism) where dignity is retained and our existence is like being a gust of a cool breeze in the heat even in the midst of this sordidness which is power. And it is this that Taoist thought advocates. Society is formed through harmony. Therefore, at a certain time, the state of society is determined by the spiritual make-up of its leaders. From this we can say that the eras of Nobunaga and Hideyoshi, where wabicha was deeply incorporated into the center of power, were societies healthier than is said. Therefore, also becoming a leading guide of this wabicha means maintaining that spiritually and being compelled to live that kind of life. But no, - it is that when one devotes oneself to the quest for that mystery, this kind of life cannot help but follow. While being in the strength and environment which can bring order to everything, wabicha is a way of life where this power and money is not used, as well as being something not displayed to others. This often appears in the words of famous definitions of wabicha: 'deep integrity and humility without arrogance.' Thus those who have put this kind of living into practice are true examples. To mention one, it is not Rikyu but Yoshinori Awadaguchi. Rikyu's best disciple, Soji Yamanoue, comments as follows: 'Comfort and purity come to one who spends his life eating and drinking tea from one pot.' Actually, he was quoting Juko Murata because of his admiration for this phrase as it truly expresses the spiritof wabicha. It is a noble spirit which seeks nothing. It spurns such things as showy, luxurious tea utensils in favor of one pot which is sufficient to gain the ultimate joy of life. It is a life for those who can enjoy having-not. The reason why such a lofty spirituality can be maintained is indeed the benefit coming from Taoist thought.