Chuang Tzu’s “Crazy Wisdom” for Elders

Chinese Taoist/Daoist philosopher Chuang Tzu/Zhuangzi (ca.370-286 b.c.e.) set about to shake up conventional assumptions and up-set the set minds of the people of his day. In puncturing many of the intellectual balloons held by political, social and intellectual leaders, Master (Tzu) Chuang employed bold, humorous and frequently outlandish tales and tactics, vehicles of what is known as “crazy wisdom.” Realizing how stories stick in people’s minds, he used stories to un-stick lazily acquired prejudices and conventions. He did not do this to leave people in a state of mental or ethical confusion, but to liberate their hsin/xin (mind/heart or mind/spirit) from the shackles of conventional stereotypes so that their xin could be free to develop and explore deeper ways (taos/daos) of being, seeing, knowing, and doing. As the Taoist/Daoist/ work the Lieh Tzu(Lizi) (ca.200A.D.) expresses it: “My body is in accord with my mind, my mind with my energies, my energies with my spirit, my spirit with Nothing” (Graham, 1990, p.77). “Nothing” signifies the deepest Reality for Chuang Tzu and Lieh Tzu. It is not a thing but no-thing, not an object but a deep all-pervading Reality, the Way (Tao). Obviously, such a transformation would be difficult for people of his time and ours if Chuang Tzu had simply argued his case at the level and with the terminology of an abstract epistemology and metaphysics. Fortunately, however, Chuang Tzu offered a treasure trove of stories and tales that can provide us with wisdom originating, indwelling and expressed by scores of “crazy” and sometimes bizarre women and men. On initial contact, especially by convinced followers of the intellectual or social elite like Confucius, Chuang Tzu’s “characters,” many of whom were “elders,” seemed to have challenged the popular image and expectations of what it took to be considered a Sage. Yet a depth of mind, heart and vital energy/spirit lay beneath their frequently unusual physical appearances and behaviors. This intuitive truth was quickly and surprisingly realized by Confucius and others of his social stature in the Chuang Tzu, where they often appear quite Daoist. But often, once revealed, this wisdom would stir something inside the sensitively intelligent person and stoke a desire to become a student or disciple of this unusual sage. They would realize that it was time to move to another level of being and maybe even to another society. As Taoist scholar Philip J. Ivanhoe notes, “One can neither flee from one’s culture nor succumb to it but instead must learn how to live in it but not be of it” (Ivanhoe, 88). In order “to avoid or undo the deleterious effects of socialization,” one “must undergo a process of self-cultivation.” The dynamic of this process seeks to undo the “effects of society’s pernicious influences,” thus allowing us to “get back in touch with our spontaneous inclinations and orientations” and to permit us to “gradually inform and guide our attitudes and actions” (Ivanhoe, 88,89). Hopefully, Chuang Tzu/Zhuangzi can assist today’s elders in freeing themselves from the power of negative stereotypes and in opening themselves to the transforming influence of their own inner powers. When initiated, self-cultivation will allow an elder to experience and nurture his or her “spontaneous, pre-reflective inclinations,” developing them in a way that can open their mind/heart or mind/spirit so as to touch another level. Perhaps elders will “wander” about mentally and physically even as the gatekeepers of Adult society criticize their wandering mind or body and attempt to close the gates on both. As Ivanhoe notes, “[i]n Zhuangzi’s terms, one must learn to ‘walk without touching the ground’ and ‘fly without wings’” (Ivanhoe, 88). Crazy wisdom. It is our hope, in short, that through this work we can: 1) contribute to a recognition of modern society’s uncreative stereotypes and often biased views concerning the meaning of aging and of being an elder, 2) suggest ways by which elders could free themselves both mentally and emotionally from these external and often internalized social, cultural and psychological bonds, 3) demonstrate ways (taos/daos) by which elders can explore, engage with and be energized by an integrated functioning of body, heart-mind, and spirit or spiritual energy (shenqi), and 4) help elders (and others) develop an appreciation for and sensitivity to the dynamic, harmonious and diverse unity of the wider cosmic-earth process as well as to learn how to move with it, and thus be inspired and energized in a variety of concrete ways (taos/daos).