Chapter 772: Let us bless each other

Let us bless each other.

April 23: Let us bless each other.

This Laozi usually looks dull, silent all day, a "blockhead." But once he opens his mouth, his words flow like drifting clouds and rivers. Laozi's speech has one trait: he just says what he wants, regardless of whether others understand, hear, or find it annoying; he only speaks for himself. Not understanding is your business; not listening is your business; being annoyed is your business. He speaks to express, not for your comprehension, hearing, or annoyance.

Laozi also once said: "Seeing yet not seeing is called Yi; hearing yet not hearing is called Xi; seeking yet obtaining nothing is called?. These three cannot be probed, therefore they are blended into one. The One: above there is no auspice, below there is no darkness. Twining, twining, it cannot be named. Returning to non‑things. This is called the form of the formless, the image of the imageless; this is called vague and dim. Facing it, you see no back; following it, you see no rear. Holding the ancient Dao to govern the present, knowing the ancient beginning—this is called the Dao's canon."

Who could possibly understand such talk? It is simply a sound from beyond heaven. This is what Laozi said while lecturing on the Dao at Hanguanguan. At that time, the most cultured among his listeners was the Pass Chief of Hanguanguan, Guan Yixi; his education was roughly equivalent to today's junior college? He graduated from a martial academy. Others, some could not even read characters. They simply did not know what Laozi was saying.

When Laozi lectured on the Dao at Hanguanguan, it is said that Lu Xun was also present; Lu Xun had studied abroad and was the most educated among them. He did not remember clearly the content of Laozi's lecture, but he recorded the scene of Laozi's lecture.

"Everyone showed grim faces; some seemed at a loss with hands and feet, a clerk yawned loudly, the secretary actually dozed off—with a clatter, knife, brush, and wooden ritual implements fell from their hands onto the mat." Everyone's grim faces show that those listening to Laozi's lecture were unhappy and unable to express it. Why did they look that way? Because they had grown weary of Laozi's words. The words they could not understand at the time later came to be called the Classic of the Way and Virtue. Over two thousand years have passed—who can truly grasp its meaning?

At that time, "Laozi seemed not to feel it, yet seemed to feel it a little, because from then on he spoke in a little more detail." No matter how detailed or wonderful something is, if no one hears it, let alone believes it, what good is that wonder? Even the finest music, if no one can understand it, why would the player still "play" it? Even Laozi's Classic of the Way and Virtue, when Confucius hears it, seems to half‑understand, let alone us.

This world is truly wonderful—so many vibrant lives are expressing themselves, performing themselves, manifesting themselves, some with words, some with actions, some with their own brightness and creation, each living in its own way. Every expresser strives to express best, presenting life's finest to the world, so the world may understand, acknowledge, praise, and applaud. Yet we live, seeking, seeking our refuge, seeking the kindred spirit in our life's journey.

Of course, none of us can achieve what Laozi does—"seeing yet not seeing, hearing yet not hearing." That is a state of life, a kind of nonchalance, but such a state and nonchalance are not attainable by everyone.

Some say the world is a sports field, men and women are actors; some act beautifully, some act filthily. The stage is vast, hope is infinite. "Why would we limit our gaze to a narrow range?"

We cannot answer the poet's question. World—

When we quarrel, you are smiling;

When we affirm, you are denying;

When we praise you, people are desecrating you;

When we bless you, someone is vilifying you;

This life and life call to each other, yet also contend with each other,

World, you are so generous, so tolerant; we are merely a drop of water in your sea, you embrace all of us. And each drop contains the whole meaning of the sea. In the boundless ocean, remember: even the greatest water is tiny; even the loveliest wave is temporary; even if we are a sea‑drop or a wave, that means all drops and waves are equal. Drop of water, wave, let us love each other, give to each other, bless each other!