 |
The Tao of
Abundance
by Laurence G. Boldt |
The more you learn
what to do with yourself, and the more you do for
others, the more you will enjoy the abundant life. —William
J. H. Boetcker
Abundance has been defined in a variety
of ways, by different people at different times and in
different cultures. Today, we typically measure
abundance in terms of the money and objects we possess.
We think that those who possess the most are the most
free and powerful individuals and that they therefore
enjoy the most abundant lifestyle. Yet for Plato,
Aristotle, and the Roman Stoic philosophers, the most
free and powerful individuals were those who could be
happy with the fewest things. While our culture values
those who earn and hoard the most, among certain tribes
in New Guinea, the most valued members of society were
those who gave away the most.
In the end, we could say that abundance
is the feeling of enough and to spare. Well all
right, but how much is enough? Does a man with a
"net worth" in the millions, whose mood
fluctuates with the stock market, and who feels himself
to be lacking relative to his country club companions,
experience abundance? What about a "primitive"
in the rainforests of the Amazon who, with the simplest
of technologies and a leaky temporary hut for a shelter,
feels himself blessed by the bounty of the forest?
Clearly, having no quantifiable frame of reference,
abundance is a state of mind, or more precisely, of
being.
In attempting to define
abundance, a look at the origin of the word itself as
well as those of other terms we associate with wealth
and prosperity will help. The word abundance is
derived from the Latin abunda-re, meaning "to
overflow." Wealth is derived from the Old
English wel or wela, meaning
"well" or "well-being." Well is to
wealth, as heal is to health. The word prosperity
is derived from the Latin prospera-re, meaning
"to render fortunate." Rich comes from
the Old English rice, meaning "strong,"
"powerful." While today we associate all these
terms almost exclusively with money and material gain,
in their origins all had meanings that address quality
of life in broader terms.
To live in abundance is
to be fully alive, free of any sense of lack or
desperation. The following little story gives the
essence of abundance. A man leaves the remote peasant
village of his birth and travels the wide world. After
many years, he returns home. His friends, relatives, and
neighbors gather round him and ask, "How is life in
the world?" He replies, "Same as here. It is
good for those who know how to live."
The art of abundance is not the art of
making money, but the art of knowing how to live. This
knowing how to live is the essence of what I call the
"Tao of Abundance." The Tao of Abundance is a
not a "get rich quick" or "think your way
to riches" approach to prosperity. It does not
encourage you "think like a millionaire,"
"dress for success," or "climb the
corporate ladder." It speaks to deeper experience
of abundance than can be realized by the mere
accumulation of goods or by amassing an impressive
balance sheet.
Applying the eight principles discussed
in The Tao of Abundance may, in time, bring
greater material abundance into your life. Certainly,
applying these principles will assist you in opening to
receive the creative ideas from which all wealth
ultimately springs. Yet this increased material
abundance will come not from struggling to attain it as
a goal in itself, but rather as a natural by-product of
experiencing a deeper state of psychological abundance.
The new feeling of abundance that you enjoy within will
come to be reflected in all aspects of your outer life,
including your finances. Yet even if you make not one
dime more, or even a few less, but come to earn your
money in a way that truly reflects your nature and
expresses who you are, your experience of abundance will
be enhanced. Indeed, some may find that a truer
experience of abundance requires that they relinquish
their attachment to social status or excessive material
consumption.
Real abundance is about so much more
than money. A "healthy bottom line" does not
equate with a healthy and abundant state of mind.
Evidence of the psychological and spiritual poverty of
the rich and famous fills our newspapers, magazines,
tabloids, and television programs and hardly needs
repeating here. Suffice to say that many who own great
stockpiles of material possessions, and who are, to all
outer appearances, extremely wealthy individuals, do not
enjoy real abundance. They are never content with what
they have and live in fear of losing it. Clearly, real
abundance must be something more than having a lot of
money and things. But then how do we approach it?
The fundamental premise of The Tao of
Abundance is that the universe is you and is for
you. If you put yourself in accord with the way of the
universe, it will take care of you abundantly. To
experience this abundance, there is nothing you need do
first. It is not necessary for you to earn one more
dollar, get a better job, buy a new home or car, or go
back to school. All that is required is that you become
aware of the inner process through which you create an
experience of lack and struggle in your life, and
refrain from doing it. Feelings of abundance and
gratitude are natural to the human being; they do not
need to be added or put on. We have only to become aware
of how we are resisting and inhibiting this natural
state.
The Tao of Abundance asks
you to accept responsibility for creating your own
experience of abundance or lack. Of course, no
individual operates in a vacuum. It would be absurd to
deny the impact that the values and organization of the
broader society have on us as individuals. In an effort
to secure the ever-expanding productivity and
consumption upon which its "health" depends,
modern commercial culture vigorously promotes a
"lack consciousness." We buy things we don’t
need (or even want), because we have become convinced
that we will be somehow lacking or inferior without
them. We do work we don’t want to do, because we have
become convinced that there is a scarcity of good jobs
and that we can’t create our own work. Thus, even
while we amass more and more stuff, the feeling of
abundance keeps eluding us. In addition to the role that
the values of the broader society have in promoting a
psychology of lack within the individual, the current
organization of society poses institutional barriers to
his or her creative development and financial
independence.
Nevertheless, ultimate
responsibility for the individual’s experience lies
with the individual, not with the culture into which he
or she has been born. Awareness of the broader social
dynamics that promote a consciousness of lack, as well
as the inner ego drives that bind us to them, empowers
us to break, once and for all, the chains of
psychological poverty and lack. The Tao of Abundance
addresses the root causes of the psychology of lack, and
how these can be overcome.
Ultimately, the system
is the ego. Freeing ourselves from the dominance and
control of this system will be our primary concern. What
we see reflected in the broader social and economic
system—alienation, attachment, struggle, resentment,
craving for approval, competitive hostility, pride,
greed, and chaos—originate within the ego. We are
the system, or, as J. Krishnamurti put it, long before
the popular song: "We are the world." The way
of the ego necessarily produces a psychology of lack—one
that cannot be overcome, regardless of the quantity of
money or goods we accumulate. Alternatively, the way of
the Tao naturally yields a feeling of abundance,
regardless of how great or meager our accumulation of
money and goods may be. Though he was often without
money, and at times even food, William Blake’s poetry
exudes abundance. As he put it:
I have mental joys and mental health,
Mental friends and mental wealth,
I’ve a wife that I love and that loves me;
I’ve all but riches bodily.
This is not to
say that we should reject material wealth or shun the
blessings that come with it. With money, much good can
be done and much unnecessary suffering avoided or
eliminated. Moreover, in the culture we live in today,
time is money and money is power. It takes time to
appreciate and enjoy life and all of its simple
beauties. It takes time to stop and listen to the voice
of our true selves. It takes time to develop our gifts
and talents. It takes time to learn and grow. It takes
time to develop and nurture meaningful relationships.
And in making time for all of these, money is a great
help.
Money can also give us a
measure of freedom from the control of others and in
this respect is more important today than ever.
Throughout most of human history, one did not need money
to live, that is, for the basic necessities of life. For
one unable or unwilling to fit into society’s mold,
there was always the option of retreating to some remote
place and subsisting on the land—an option that isn’t
really feasible today.
The Taoist values freedom
and preserving the dignity of the human spirit and, in
this respect, would not object to Humphrey Bogart’s
assertion that "the only point in making money is,
you can tell some big shot where to go." The idea
here is not to express (or harbor) hostility toward
others but to affirm and follow your own path, free from
intimidation or the control of others. The big shot
might be a boss for whom you do soul-draining,
monotonous work—or a landlord or mortgage-holding
bank, whom you must pay for the privilege of a little
peace and quiet. In as much as money is an important
factor in determining the time we have to enjoy life and
the power and freedom we have in it, the pursuit of
money is a worthy goal. On the other hand, if we are
looking to money to fulfill or satisfy us, we are sure
to be disappointed.
In lacking money, we too
often think a lack of money is our only problem. Money
can give us the time to appreciate the simple things in
life more fully, but not the spirit of innocence and
wonder necessary to do so. Money can give us the time to
develop our gifts and talents, but not the courage and
discipline to do so. Money can give us the power to make
a difference in the lives of others, but not the desire
to do so. Money can give us the time to develop and
nurture our relationships, but not the love and caring
necessary to do so. Money can just as easily make us
more jaded, escapist, selfish, and lonely. In short,
money can help to free or enslave us, depending on why
we want it and what we do with it. In this respect,
nothing has changed in the two thousand years since
Horace wrote, "Riches either serve or govern the
possessor."
The Role of Money
Money is a relatively
simple issue. There are only two important questions:
(1) How much do you need? (2) What is it going to cost
you to get it? It is keeping these two questions in mind
that gives us a true sense of money’s relationship to
abundance. If we have less than what we need, or if what
we have is costing us too much—in either case, our
experience of abundance will be incomplete. As things
stand in the modern world, you need money to eat, sleep,
dress, work, play, relate, heal, move about, and keep
the government off your back. In what style you choose
to do each of these will determine how much money you
need, that is, your lifestyle. Remember in choosing your
style that it comes with a price tag. How much money it
costs is not the issue, but how much the money costs you
is of critical importance. Keep in mind:
Money should not cost you
your soul.
Money should not cost you your relationships.
Money should not cost you your dignity.
Money should not cost you your health.
Money should not cost you your intelligence.
Money should not cost you your joy.
When it comes to
determining how much you need, there are two important categories
to keep in mind. First, there are the material things
you need to keep body and soul together. Second are the
areas of "need" related to social status and
position. With both, you have a great deal of
discretion. The ancient Taoist masters were keenly aware
of the cost of money and were particularly skeptical of
the cost of attaining social status and position. In the
Lieh Tzu, Yang Chu says:
In the short time we are
here, we should listen to our own voices and follow our
own hearts. Why not be free and live your own life? Why
follow other people’s rules and live to please others?
Why, indeed? In a recent study, 48
percent of the male corporate executives surveyed
admitted that they felt their lives were empty and
meaningless. When one considers the cultural taboos
against such an admission, the figure is surprisingly
high and leads one to conclude that the real number must
be higher still. Many think they’d be happy if they
had enough money to give up working altogether. Yet this
is often only a reaction to the drudgery of working day
after day at things they find meaningless or even
absurd. In response to my previous books Zen and the
Art of Making a Living and How to Find the Work
You Love, I receive many communications from people
about their experience of work. One day, I received a
phone call from a man halfway around the world who, at
forty-five, had never worked a day in his life. As a
beneficiary of a sizable inheritance, he was free of the
need to earn his daily bread. Yet he was not a happy
man. Indeed, he was deeply troubled by the fact that so
much of his life had gone by without his having
expressed his own talents or made a difference in the
lives of others. Like good health, spiritual growth, and
nourishing relationships, meaningful work is one of the
abundances of life that we neglect at our peril.
By now, you’re probably getting the
idea that what I mean by the "Tao of
Abundance" is something altogether different from
the Dow Jones version of abundance. The Tao of Abundance
is more wholistic in its scope, addressing the entire
issue of quality of life, and not simply financial
goals. Because the psychological dimension is so
important to our experience of abundance, it is
addressed at length in The Tao of Abundance.
The eight Taoist principles discussed in the book
provide powerful keys to embracing and integrating a
psychology of abundance. The first two chapters lay a
groundwork for overcoming the sense of alienation and
separation that are the underpinnings of a psychology of
lack.
For most of us, the
feeling of lack is not a result of a lack of things or
material stuff. It is a sense of struggle and a lack of
ease; a lack of energy; a feeling of powerlessness and
blocked expression; a lack of harmony and connection in
relationship; a lack of time to be, grow, and relate;
and a lack of opportunity to fully appreciate and
celebrate the beauty in life—that give a sense of
deficiency to our existence. Each of these
"lacks" are considered respectively in
chapters 3-8, both in terms of understanding their
causes, and in terms of practical suggestions for
creating greater abundance in each of these areas. The
exercises at the end of the book will help you to
integrate and apply the information you encounter in the
text.
The Road to Total
Abundance
There are three primary
tasks for us on the journey to a life of total
abundance. The first is to recognize the inner and outer
forces that conspire to make us believe in scarcity and
thus to feel lack. Awareness of these factors will help
us to overcome their influence over us. The second task
is to cultivate a spirit of abundance in our lives,
celebrating the gift of life with joy and thanksgiving.
As we focus in our thoughts and actions on things that
bring a feeling a connection with all life, we begin to
move with the flow of the Tao. In this way, we allow
blessings to come to us as a part of the
"overflow" of an abundant spirit—not as
things we crave and struggle for from a sense of lack or
desperation. To come from lack can only bring lack, even
when we get what we think we need. On the other hand,
when we come from the spirit of abundance, we attract
ever greater abundance.
Finally, as we move in the world from
the spirit of abundance, we become a liberating and
empowering force in the lives of those with whom we
interact. We help them see, not by preaching, but by
example, that we all live in an abundant world and that
they as well can free themselves from lack
consciousness. Together, we can unite in a spirit of
abundance and create new patterns of community and
social organization, new lifestyles, and new ways of
relating, based on cooperation rather than competition.
As envy, greed, and competition flow from lack, so
compassion, service, and cooperation flow from a spirit
of abundance. It is this spirit of abundance that will
be our guide as we embark on the journey to creating
total abundance in our lives.
The principles of
abundance are stated in English. The corresponding
Chinese term is often not, nor is it intended to be, a
direct translation of the principle as expressed in
English. Rather, the Chinese terms give the essence or
active ingredient of the principle. For example, when I
use yin/yang in correspondence with the harmony of
abundance, I do not mean that yin/yang literally
translates as "harmony." Rather, I mean that
an awareness and understanding of yin/yang dynamics will
help us to find greater harmony in our own lives.
Chapter 1 - The Nameless
Tao - Wu-ming -
Recognizing the unity of all things starts you on
the path to true abundance.
Chapter 2 - Nature - Tzu-jan
- Learning to receive opens the door to your
greatest good.
Chapter 3 - Ease - Wu-wei
- Following the path of least resistance brings success
with ease.
Chapter 4 - Flow - Ch’i
- Circulating the energy in your life strengthens
health, deepens relationships, and generates wealth.
Chapter 5 - Power - Te
- Honoring your innate dignity and actualizing your
inborn abilities is the road to authentic power.
Chapter 6 - Harmony - Yin/Yang
- Balancing yin and yang eliminates stress and brings
peace of mind.
Chapter 7 - Leisure -
Jen - Taking time to be, to grow, and to nurture
your relationships gives you the strength to persevere.
Chapter 8 - Beauty - Li
- Achieving your destiny is a matter of trusting and
embracing the organic pattern of your life.
Throughout this book, a
contrast will be made between the Way of the Tao and the
Way of the Ego.
| 1. |
The Unity of
the Nameless Tao |
The
Separation of the Ego
(lack of connection, alienation) |
| 2. |
The
Nature/Receptivity of the Tao |
The
Attachments of the Ego
(lack of spontaneity and inspiration) |
| 3. |
The Ease of
the Tao |
The Struggle
of the Ego
(lack of ease, tension, stress) |
| 4. |
The Flow/Joy
of the Tao |
The
Resentment of the Ego
(lack of energy and zest for life) |
| 5. |
The
Power/Dignity of the Tao |
The Craving
for Approval of the Ego
(lack of power and inner direction) |
| 6. |
The Harmony
of the Tao |
The
Competitive Hostility (Envy) of the Ego
(lack of inner and outer peace and harmony) |
| 7. |
The Leisure
of the Tao |
The Greed of
the Ego
(lack of time and rest) |
| 8. |
The Beauty of
the Tao |
The Chaos of
the Ego
(lack of meaning, nihilism) |
Copyright © Laurence G. Boldt, 1999. All rights
reserved.
Laurence G. Boldt,
author of The Tao of Abundance, proclaimed as one of the
top ten books on Eastern philosophy by the editors of
Amazon.com in 2000. Laurence has written five books
including the bestselling Zen and the Art of Making a
Living. He lectures and gives workshops across the
country, is a frequent guest on radio an television
programs and has been featured in a number of national
magazines.
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