The Way of Zen - Alan Watts [16]
The five sounds will deaden a mans hearing.
The five tastes will spoil a man’s palate.
Chasing and hunting will drive a man wild.
Things hard to get will do harm to a man’s conduct.
Therefore the sage makes provision for the stomach and not for the eye. (12)15
This must by no means be taken as an ascetic’s hatred of sense experience, for the point is precisely that the eye’s sensitivity to color is impaired by the fixed idea that there are just five true colors. There is an infinite continuity of shading, and breaking it down into divisions with names distracts the attention from its subtlety. This is why “the sage makes provision for the stomach and not for the eye,” which is to say that he judges by the concrete content of the experience, and not by its conformity with purely theoretical standards.
In sum, then, te is the unthinkable ingenuity and creative power of man’s spontaneous and natural functioning–a power which is blocked when one tries to master it in terms of formal methods and techniques. It is like the centipede’s skill in using a hundred legs at once.
The centipede was happy, quite,
Until a toad in fun
Said, “Pray, which leg goes after which?”
This worked his mind to such a pitch,
He lay distracted in a ditch,
Considering how to run.
A profound regard for te underlies the entire higher culture of the Far East, so much so that it has been made the basic principle of every kind of art and craft. While it is true that these arts employ what are, to us, highly difficult technical disciplines, it is always recognized that they are instrumental and secondary, and that superior work has the quality of an accident. This is not merely a masterful mimicry of the accidental, an assumed spontaneity in which the careful planning does not show. It lies at a much deeper and more genuine level, for what the culture of Taoism and Zen proposes is that one might become the kind of person who, without intending it, is a source of marvelous accidents.
Taoism is, then, the original Chinese way of liberation which combined with Indian Mahayana Buddhism to produce Zen. It is a liberation from convention and of the creative power of te. Every attempt to describe and formulate it in words and one-at-a-time thought symbols must, of necessity, distort it. The foregoing chapter has perforce made it seem one of the “vitalist” or “naturalistic” philosophical alternatives. For Western philosophers are constantly bedeviled by the discovery that they cannot think outside certain well-worn ruts–that, however hard they may try, their “new” philosophies turn out to be restatements of ancient positions, monist or pluralist, realist or nominalist, vitalist or mechanist. This is because these are the only alternatives which the conventions of thought can present, and they cannot discuss anything else without presenting it in their own terms. When we try to represent a third dimension upon a two-dimensional surface, it will of necessity seem to belong more or less to the two alternatives of length and breadth. In the words of Chuang-tzu:
Were language adequate, it would take but a day fully to set forth Tao. Not being adequate, it takes that time to explain material existences. Tao is something beyond material existences. It cannot be conveyed either by words or by silence. (25)16
1 Modern scholarship has questioned both the date and the historicity of Lao-tzu, but it is hard to say whether this is really more than a manifestation of fashion, since there are periodic tendencies to cast doubts on the existence of great sages or to question the hoariness of their antiquity. One recalls similar doubts in connection with Jesus and the Buddha. There are some serious arguments for a later date, but it seems best to keep the traditional date until evidence to the contrary becomes more conclusive. See Fung Yu-lan (1), vol. 1, pp. 170–76.
2 Fung Yu-lan (1), vol. 1, pp. 379–80.
3 Duyvendak (1) suggests that tao did not have the meaning of “to speak” at this date, and so translates the passage, “The Way that