Quotes from 'The Tao of Pooh'

"Those who have no compassion have no wisdom. Knowledge, yes; cleverness, maybe; wisdom, no. A clever mind is not a heart.Knowledge doesn't really care. Wisdom does."

"When you wake up in the morning, Pooh," said Piglet at last, "what's the first thing you say to yourself?"
"What's for breakfast? said Pooh. "What do you say, Piglet?"
"I say, I wonder what's going to happen exciting today?" said Piglet.
Pooh nodded thoughtfully.
"It's the same thing," he said.

"What's that?" the Unbeliever asked.
"Wisdom from the Western Taoist,"I said.
"It sounds like something from Winnie-the-Pooh ," he said.
"It is," I said.
"That's not about Taoism," he said.
"Oh, yes it is," I said."


Through working in harmony with life's circumstances, Taoist understanding changes what others may percieve as negative into something positive.

When you discard arrogance, complexity, and a few other things that get in the way, sooner or later you will discover that simple, childlike, and mysterious secret known to those of the Uncarved Block: Life is Fun.

The wise are not learned; the learned are not wise

A well-frog cannot imagine the ocean, nor can a summer insect conceive of ice. How then can a scholar understand the Tao? He is restricted by his own learning.

"Lots of people talk to animals," said Pooh.
"Not that many listen though."
"That's the problem."

You'd be surprised how many people violate this simple principle every day of their lives and try to fit square pegs into round holes, ignoring the clear reality that Things Are As They Are.

Everything has its own place and function. That applies to people, although many don't seem to realize it, stuck as they are in the wrong job, the wrong marriage, or the wrong house. When you know and respect your Inner Nature, you know where you belong. You also know where you don't belong.

" ... but, no matter how he may seem to others, especially to those fooled by appearances, Pooh, the Uncarved Block, is able to accomplish what he does because he is simpleminded."

" From the state of the Uncarved Block comes the ability to enjoy the simple and the quiet, the natural and the plain. Along with that comes the ability to do things spontaneously and have them work, odd as that may appear to others at times. As Piglet put it in Winnie-the-Pooh, "Pooh hasn't much Brain, but he never comes to any harm. He does silly things and they turn out right."

" Not like Pooh, the most effortless Bear we've ever seen."
"Just How do you do it, Pooh?"
"Do What?" asked Pooh.
"Become so Effortless."
"I don't do much of anything," he said.
"But all those things of yours get done."
"They just sort of happen," he said"


" It's not surprisng, therefore, that the Backson thinks of progress in terms of fighting and overcoming. One of his little idiosyncrasies, you might say. Of course real progress involves growing and developing, which involves changing inside, but that's something the inflexible Backson is unwilling to do."

"While Eeyore frets ...
... and Piglet hesitates
... and Rabbit calculates
... and Owl pontificates
...Pooh just is. (cover)"


"Piglet sidled up to Pooh from behind, "Pooh!," he whispered.
"Yes, Piglet?"
"Nothing," said Piglet, taking Pooh's paw. "I just wanted to be sure of you."


"Rabbit's clever," said Pooh thoughtfully.
"Yes,"said Piglet, "Rabit's clever."
"And he has Brain."
"Yes," said Piglet, "Rabbit has Brain."
There was a long silence.
"I suppose," said Pooh, "that that's why he never understands anything."



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Backword

"Well, what do you think, Pooh?" I said.
"Think about what?" asked Pooh.
"The Tao of Pooh, of course."
"The how of Pooh?" asked Pooh.
"Do we have to go through that again?" I said.
"Go through what again?" asked Pooh.
""The Tao of Pooh," I said.
"What's the Tao of Pooh?"
"You know - the Uncarved Block, the Cottleston Pie Principle, the Pooh Way, That Sort of Bear, and all that."
"Oh," said Pooh.
"That's the Tao of Pooh," I said.
"Oh," said Pooh.
"How would you describe it?" I asked.
"Well ... this just came to me," he said, "I'll sing it to you."
"All right."
"Now, then ... (erhum),"

To know the Way,
We go the Way;
We do the Way
The way we do
The things we do.
It's all there in front of you,
But if you try too hard to see it,
You'll only become Confused.

I am me,
And you are you,
As you can see;
But when you do
The things that you can do,
You will find the Way,
And the Way will follow you.

"That's what I think it is," he said.
"Perfect," I said, "But you know, don't you ..."
"Know what?" said Pooh.
"It's the same thing."
"Oh," said Pooh, "so it is."

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But the adult is not the highest stage of development. The end of the cycle is that of the independent, clear-minded, all-seeing Child. That is the level known as wisdom. When the Tao te Ching and other wise books say things like, "Return to the beginning; become a child again" that's what they are referring to. Why do the enlightened seem filled with light and happiness like children? Why do they sometimes even look and talk like children? Because they are. The wise are Children Who Know. Their minds have been emptied of the countless minute somethings of small learning and filled with the great wisdom of the Great Nothing, the Way of the Universe.

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Vinegar Tasters

"You see, Pooh," I said, "a lot of people don't seem to know what Taoism is..."

"Yes?" said Pooh, blinking his eyes."

So that's what this chapter is for - to explain things a bit."

"Oh, I see," said Pooh.

"And the easiest way to do that would be for us to go to China for a moment."

"What?" said Pooh, his eyes wide open in amazement. "Right now?'

"Of course. All we need to do is, lean back, relax, and there we are."

"Oh, I see," said Pooh.

Let's imagine that we have walked down a narrow street in a large Chinese city and have found a small shop that sells scrolls painted in the classic manner. We go inside and ask to be shown something allegorical - something humorous, perhaps, but with some sort of Timeless Meaning. The shopkeeper smiles. "I have just the thing,", he tells us. "A copy of The Vinegar Tasters!" He leads us to a large table and unrolls the scroll, placing it down for us to examine. "Excuse me - I must attend to something for a moment," he says, and goes into the back of the shop, leaving us alone with the painting.

Although we can see that this is a fairly recent version, we know that the original was painted long ago; just when is uncertain. But by now, the theme of the painting is well known.

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man's face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the "Three Teachings" of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are K'ung Fu-tse (Confucius), Buddha, and Lao-tse, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling.

To Kung Fu-tse (kung FOOdsuh), life seemed rather sour. He believed that the present was out step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about K'ung Fu-tse: "If the mat was not straight, the Master would not sit." This ought to give an indication of the extent to which things were carried out under Confucianism.

To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend "the world of dust" and reach Nirvana, literally a state of "no wind." Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence.

To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao To Ching (DAO DEH JEENG), the "Tao Virtue Book," earth was in essence a reflection of heaven, run by the same laws - not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or fight, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour.

To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from "the world of dust," Lao-tse advised others to "join the dust of the world." What he saw operating behind everything in heaven and earth he called Tao (DAO), "the Way."

A basic principle of Lao-tse's teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Over the centuries Lao-tse's classic teachings were developed and divided into philosophical, monastic, and folk religious forms. All of these could be included under the general heading of Taoism. But the basic Taoism that we are concerned with here is simply a particular way of appreciating, learning from, and working with whatever happens in everyday life. From the Taoist point of view, the natural result of this harmonious way of living is happiness. You might say that happy serenity is the most noticeable characteristic of the Taoist personality, and a subtle sense of humor is apparent even in the most profound Taoist writings, such as the twenty-five-hundred-year-old Tao Te Ching. In the writings of Taoism's second major writer, Chuang-tse (JUANGdsuh), quiet laughter seems to bubble up like water from a fountain.

"But what does that have to do with vinegar?' asked Pooh.

"I thought I had explained that," I said.

"I don't think so," said Pooh.

"Well, then, I'll explain it now."

"That's good." said Pooh.

In the painting, why is Lao-tse smiling? After all, that vinegar that represents life must certainly have an unpleasant taste, as the expressions on the faces of the other two men indicate. But, through working in harmony with life's circumstances, Taoist understanding changes what others may perceive as negative into something positive. From the Taoist point of view, sourness and bitterness come from the interfering and unappreciative mind. Life itself, when understood and utilized for what it is, is sweet. That is the message of The Vinegar Tasters.

"Sweet? You mean like honey?" asked Pooh.

"Well, maybe not that sweet," I said. "That would be overdoing it a bit."

"Are we still supposed to be in China?" Pooh asked cautiously.

"No, we're through explaining and now we're back at the writing table."

"Oh."

"Well, we're just in time for something to eat," he added, wandering over to the kitchen cupboard.

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Nowhere and Nothing

"Where are we going?", said Pooh hurrying after him and wondering whether it was to be an Explore or a What-shall-I-do-about-you-know-what.

"Nowhere," said Christopher Robin.

So they began going there, and after they had walked a little way, Christopher Robin said:
"What do you like doing best in the world, Pooh?"

(And of course, what Pooh liked doing best was going to Christopher Robin's house and eating, but since we've aready quoted that, we don't think we need to quote it again.)

"I like that too," said Christopher Robin, "but what i like doing best is Nothing."

"How do you do Nothing?" asked Pooh, after he had wondered for a long time.

"Well, it's what people call out at you just as you're going off to do it, What are you going to do, Christopher Robin, and you say, Oh, Nothing, and then you go and do it."

"Oh, I see," said Pooh.

"This is a nothing sort of thing that we're doing now."

"Oh, I see," said Pooh again.

"It means just going along, listening to all the things you can't hear, and not bothering.

Chuang-tse put it this way:

Consciousness wandered North to the land of Dark Waters and climbed the Unnoticeable Slope, where he met the Speechless Non-Doer. "I have three questions for you," Consciousness said, "First, what thoughts and efforts will lead us to understanding the Tao? Second, where must we go and what must we do to find peace in the Tao? Third, from what point must we start and which road must we follow in order to reach the Tao? Speechless Non-Doer gave him no answer.

Consciousness traveled South to the land of the Bright Ocean and climbed the mountain of Certainty, where he met the Impulsive Speech-Maker. He asked him the same three questions. "Here are the answers," Impulsive Speech-Maker replied. But as soon as he started to speak, he became confused and forgot what he was talking about.

Consciousness returned to the palace and asked the Yellow Emperor, who told him, "To have no thought and put forth no effort is the first step towards understanding the Tao. To go nowhere and do nothing is the first step towards finding peace in the Tao. To start from no point and follow no road is the first step towards reaching the Tao."

What Chuang-tse, Christopher Robin and Pooh are describing is the Great Secret, the key that unlocks the doors of wisdom, happiness and truth. What is that magic, mysterious something? Nothing. To the Taoist, Nothing is something, and Something - at least the sort of thing that many consider to be important - is really nothing at all. Our explanation of this will attempt to give some sort of indication of what the Taoists call T'ai Hsu, the "Great Nothing".

We will begin with an illustration from the writing of Chuang-tse:


On his way back from the K'un-lun Mountains, the Yellow Emperor lost the dark pearl of Tao. He sent Knowledge to find it, but Knowledge was unable to understand it. He sent Distant Vision, but Distant Vision was unable to see it. He sent Eloquence, but Eloquence was unable to describe it.
Finally, he sent Empty Mind, and Empty Mind came back with the pearl.

When Eeyore lost his tail, who found it for him? Clever Rabbit? No. He was busy doing Clever Things. Scholarly Owl? No. He didn't recognise it when he saw it.

{... more to come ...}