ho could make of himself a vacuum into which others might
freely enter would become master of all situations. The whole can always
dominate the part.

These Taoists' ideas have greatly influenced all our theories of action,
even to those of fencing and wrestling. Jiu-jitsu, the Japanese art of
self-defence, owes its name to a passage in the Tao-teking. In
jiu-jitsu one seeks to draw out and exhaust the enemy's strength by
non-resistance, vacuum, while conserving one's own strength for victory
in the final struggle. In art the importance of the same principle is
illustrated by the value of suggestion. In leaving something unsaid
the beholder is given a chance to complete the idea and thus a great
masterpiece irresistibly rivets your attention until you seem to become
actually a part of it. A vacuum is there for you to enter and fill up
the full measure of your aesthetic emotion.

He who had made himself master of the art of living was the Real man
of the Taoist. At birth he enters the realm of dreams only to awaken
to reality at death. He tempers his own brightness in order to merge
himself into the obscurity of others. He is "reluctant, as one
who crosses a stream in winter; hesitating as one who fears the
neighbourhood; respectful, like a guest; trembling, like ice that is
about to melt; unassuming, like a piece of wood not yet carved; vacant,
like a valley; formless, like troubled waters." To him the three jewels
of life were Pity, Economy, and Modesty.

If now we turn our attention to Zennism we shall find that it emphasises
the teachings of Taoism. Zen is a name derived from the Sanscrit word
Dhyana, which signifies meditation. It claims that through consecrated
meditation may be attained supreme self-realisation. Meditation is one
of the six ways through which Buddhahood may be reached, and the Zen
sectarians affirm that Sakyamuni laid special stress on this method
in his later teachings, handing down the rules to his chief disciple
Kashiapa. According to their tradition Kashiapa, the first Zen
patriarch, imparted the secret to Ananda, who in turn passed it on to
successive patriarchs until it reached Bodhi-Dharma, the twenty-eighth.
Bodhi-Dharma came to Northern China in the early half of the sixth
century and was the first patriarch of Chinese Zen. There is much
uncertainty about the history of these patriarchs and their doctrines.
In its philosophical aspect early Zennism seems to have affinity on one
hand to