Reading tip: In today's complex society, the concept of "selflessness" is often mentioned, but very few people truly understand and practice "selflessness". Many people talk about "selflessness", but they don't understand its essence or even misunderstand it. This article will combine Chapter 71 of the Tao Te Ching to explore the true connotation of "selflessness" and clarify the profound truth that in order to achieve the state of "selflessness", we must first "have me".
"Selflessness" is not a literal abandonment or neglect of the self, but a kind of deep recognition and transcendence of the self. It is derived from Buddhist philosophy, but has evolved into a broader attitude and philosophy of life in modern society. This philosophy emphasizes a deep understanding of the self, an inclusive mindset towards everything in the world, and a sense of calmness in the face of difficulties and challenges.
To achieve "selflessness", one must first "have self". "There is me" here refers to having a clear and deep understanding of the self. As Lao Tzu said, "Those who know others are wise, and those who know themselves are clear." Only by understanding oneself can one regulate oneself and transcend one's primitive, selfish self to a more mature, sensible, and loving state.
This process is a continuous cycle and spiraling upward: from "having me" to "no self", then to a higher level of "having me", and then reaching "no self" again...... Every cycle is a deep reflection and transcendence of the self. In this process, we not only need to construct our own complete and systematic cognitive logic, but also put down our inherent cognition in social practice, learn to be inclusive, and accept different perspectives and logics.
If you don't even have a "self", don't talk about "selflessness". If this is "simple", when you have money, you don't spend money indiscriminately called "simple", if you don't have money in the first place, how can you talk about "simplicity"?
The wisdom of "selflessness" also requires us to use the cognitive principle of "always having no desire to see the wonderful, and always wanting to observe the wonderful" to explore and understand the mysteries of the world. This kind of wisdom can not only help us achieve personal growth and improvement, but also enable us to embrace the world with a broader mind and make greater contributions to society.
Therefore, "selflessness" is not simple, it is a profound wisdom of self-construction and transcendence. To truly achieve "selflessness", we must first start with "having self", and through continuous self-awareness and transcendence, we must finally achieve inner peace and tranquility, as well as harmonious coexistence with the world.
Chapter 71 of the Tao Te Ching talks about the process of sublimation from "having me" to "having no self":
My words are easy to know and easy to do. The world can not know, can not do. There is a sect of words, and there is a king of things. The husband is ignorant, and he does not know. Those who know me hope that I am expensive. It is a saint who is brown and jade.
This chapter has always been interpreted as Lao Tzu's lamenting the bitter feelings of the difficulty of finding a bosom friend, which is very wrong. Take a look at my analysis:
(1) [My words are easy to know and easy to do. The truth I said is easy to understand and easy to implement, but no one in the world can understand and practice. First of all, a very real problem is raised: most people have a hard time knowing and practicing very simple truths. Why?
(2) [Words have a sect, and things have a king.] The husband is ignorant, and he does not know. Those who know me hope that I am valuable] What everyone says is the result of their own cognition, and what they do is governed by subjective thinking. It is precisely because they unconsciously reflect on what they know and think that they lack cognition, judgment and management of their words and deeds. There are very few people who can know themselves, and those who can manage themselves effectively are even more valuable. Using a typical syllogism structure, the questions raised are analyzed in a reasoned and well-founded manner, and the implication is that they do not understand the driving mechanism of thinking about problems and doing things, and do not form "self-awareness".
Reading this, comrades can cover the book and ponder deeply: In our daily life and work, have we ever reflected on our own "master of words and things"? Before I studied the Tao Te Ching, I seldom reflected on it. After studying the Tao Te Ching, I will consciously ask myself: Why do you think like this, why do you say such things, why do you do this and that?
(3) [It is a saint who is brown and conceived jade] So although the appearance of the saint is no different from ordinary people, the heart is like a beautiful jade that has been pondered. The saint here is the one who can know his own "master of words and things", and who can "know me and then me". Why are these people able to wear jade and brown? Because they have "no self": they have formed their own cognitive logic, and they can let go of those external, superficial things.