Buffett is a member of the board of directors of Berkshire Hathaway, an investment conglomerate built out by his father Warren Buffett. Today, Howard is a successful farmer, wildlife photographer and author, not to mention the future non-executive chairman of Berkshire Hathaway, which his father built into a massive conglomerate.
Dick Yuengling and his four daughters now run the year old brewery. After Dick bought out his father for control of the struggling brewery in , he revived the company with the introduction of the popular Yuengling Lager. We like to pride ourselves on growing and learning, not only from each other, but also from our dad. Johnson, who worked at Fidelity throughout college and joined the company upon receiving her Harvard M. I cover billionaires and venture capital for Forbes. I've covered startups and debates in the business world for Inc. Before, he had had communion with God.
He had acted in accordance with the Way, the Tao, in accordance with the divine Logos. His fall was a departure from the Way, and this departure resulted in a corruption of his nature. Now grace was foreign to his nature, and he no longer had it living within him. He became spiritually dead, and this spiritual death made him subject to physical death. His awareness was no longer single and one-pointed. As St. Also with his departure from the Way, man fell under the illusion of his self-sufficiency.
Before, when he had lived in communion with God, he did not regard himself as self-sufficient. Living in harmony with the Way, he had acted spontaneously, without striving and without self-interest. When he stepped away from God, he fell to the lie that he could exist of himself. This is a lie, because without God willing him into existence, he would be nothing at all. Now man acted with calculation, no longer spontaneously, striving for the sake of personal gain, and pitting himself against others. Man had been made to desire and to seek God, to rise ever higher toward God in the communion of love.
But when he departed from the Way, he fell to love of himself, and to desire for created things. It can never bring true, complete, and lasting happiness. Having laid the foundation by looking at the state of man before and after the fall, that is, his departure from the Way, let us turn to Lao Tzu, the ancient sage who taught the return to the Way. Both Lao Tzu and Confucius harkened back to a time when people were closer to heaven and to nature.
For like most ancient cultures, the Chinese had preserved a memory of a time in dim antiquity, a golden age, when man had been in a pure state. Subtle, mysterious, fathomless, impenetrating. While Confucious poured over the classics in order to return to the time when man was closer to heaven, Lao Tzu took a very different route. In order to return to the state when man was nearer heaven, he took the path of direct intuition.
Lao Tzu sought to return not merely to the primal period of Chinese history, for that was comparatively late in the history of mankind, dating, as we know, from the Bible to the time after the global flood. Ultimately, he was harkening back to the state in which man was first created, before he first departed from the Way. Lao Tzu knew that in his primitive origin, man was in a state of pure, one-pointed consciousness of direct apprehension of reality. He called this the pristine simplicity, the uncarved block, the return to the babe. Lao Tzu, in rising above compulsive thinking and desire for created things, was able to glimpse the common nature of all humanity.
No longer did he feel the need to assert his individuality, or to strive against others for rights and privileges. Thus, while keeping an awareness of himself as an immortal spirit, he sought to be selfless. This can be seen from several passages of the Tao Te Ching. He who takes upon himself the humiliation, or the dirt, of the people, is fit to be the master of the people. The man of the highest virtue is like water, which dwells in lowly places.
In his dwelling he is like the earth, below everyone. In giving, he is human-hearted. His heart is immeasurable.
From what we read in the Tao Te Ching it is clear that Lao Tzu was, to some extent, able to return to the state of the uncarved block in which man had lived before his departure from the Tao. Through the cultivation of objective awareness, Lao Tzu attained to intuitive perception somewhat like that of primordial man. By realizing the human nature common to all, Lao Tzu rose to intuitive knowledge of the divine. Having intuited the presence of the original ordering principle behind all creation, he also realized the inner principles of created things, the ideas of things which must exist prior to the things themselves.
Ji Ming Shen explains further. If there were no directing principle, how could there be proportion, symmetry, and the adaptation of one thing to another? There must, therefore, be an organizing power which orders, as for example, in the seasons. The principle of seasons, from which the seasons proceed in an orderly and never-failing fashion, must exist before the seasons, themselves.
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We may say, therefore, that the Tao, or the One, produces all things. The realization of this creator principle was, of course, not new with Lao Tzu. Chinese sages before him, as well as the philosophers of Greece and other cultures, had spoken of the same first cause. None of these philosophers, however, had actually described it in human terms, as well as did Lao Tzu in the Tao Te Ching.
The greatest achievement of this man who so valued non-achievement, was that he came closer than any sage before him, to defining the indefinable Tao, without the aid of special revelation. Lao Tzu did not know, nor could he have attained purely through intuition, the state of intimate personal union with the Tao that primordial man had enjoyed when he had been filled with the uncreated energy or grace.
However, Lao Tzu did partake of and experience this energy or grace acting on him from the outside. By the way, the title of the Tao Te Ching includes the first two words, Tao, Te, and then the last word is Ching, which means book. So the title of the book means, the book of the Tao and the Te. So as I said, the word Te, I believe, in many places in the Tao Te Ching , where it speaks of the power of the Tao, corresponds with the English word, grace. Respect of Tao and honor of Te are not demanded, but they are in the nature of things.
Deep and far-reaching is mysterious Te. It leads all things to return, until they come back to the great harmony. The essence of the Tao cannot be directly known by man, but the Tao can be experienced through the manifestation of its power, or Te. The 13 th century writer, Wu Cheng, commenting on chapter 51 of the Tao Te Cheng , asserts that Te is divine and uncreated, as is the Tao, itself. The Tao and Te are mentioned at the beginning of the chapter.
This is because Te is also the Tao. The Tao is what Te contains. As for the manifestation, itself, it is eternal, for it is the glory of God. So both the essence and the energy of God are God. This understanding of the cultivation of grace is found in several places of the Tao Te Ching. Here, according to the Tao Te Ching , we have translated Te as grace.
He who follows the Way is at one with the Way. He who cultivates grace is at one with grace. When you become the valley of the world, eternal grace will never depart. Such is the return to the babe. Modern Western interpreters, and some Chinese, as well, have made the mistake of thereby assuming that the Tao is to be equated with nothingness, or non-being.
As Ji Ming Shen makes clear, however, this interpretation is far from the real meaning of nothingness in Lao Tzu. For although the Tao is infinite and indefinable, it remains in the realm of existence with particular things. We may say the Tao, of the metaphysical One, is the infinite and all-embracing principle.
However, despite the fact that we cannot give it a definite, particular name, the all-embracing principle does exist, and therefore, is not the meaning of nothingness. Ji Ming Shen observes that while nothingness is not the Tao, it is in the nature or essence of the Tao.
Spontaneity is the nature of being.
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The full development of spontaneity results in forgetfulness. Forgetfulness results in a feeling of nothingness. In other words, because the Tao is self-existent, self-sufficient, and conscious of no wants, it can create, give and sustain life, and at the same time, seek nothing of its own.
As Ji Ming Shen says, the Tao forgets itself and its own existence, being totally spontaneous and selfless. All things depend on it for life. None is refused. When its work is accomplished, it does not take possession.
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It clothes and feeds all things, yet does not claim them as its own. Ever without desire, it may be named small. Yet when all things return to it, even though it claims no leadership, it may be named great. In this sense, as in others, man had been made in the image of God. Lao Tzu, then, had arrived at a profound affirmation concerning absolute being.
It is selflessness. From this realization alone, however, he could not fully realize another primary fact about the Tao—the fact that the Tao is a person. As stated earlier, Lao Tzu did not experience the personal union with the Tao that man had known before the primordial departure from the Way. However, he did approach the realization of the ultimate divine personhood of the Tao, for as he observed the Tao at work in nature, he saw actions that were benevolent, like those of a person.
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They are nourished, developed, cared for, sheltered, comforted, grown and protected. He also said that the Tao, while not being a respecter of persons, that is, paying no attention to distinctions of race, class, creed, wealth, etc. The Tao of heaven makes no distinctions of persons. It always helps the virtuous. Lao Tzu had gone far on the path of return to the Way, the path to the state of man before the departure from the Way, but much more was needed to return man to what he had lost, and beyond this, to take man to where he had originally been meant to go.
What was needed could not be accomplished by a mere man. It had to be accomplished by the creator, Himself. The Tao of the ancient Chinese, the Logos of the ancient Greeks, had to accomplish it, and He would do this by coming to earth as man. And so He appeared, He to whom the world owed its creation. The Tao, or Logos, now, in a way, surpassing nature, took flesh in Jesus Christ. Younger Readers. More Gifts. Non-Book Products.
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