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The household, or at least the family, worshipped in the form of Confucius; his precepts and admonitions, the sacred hiao or filial submission, the tablets and ancestral piety, were a part of her blood; as was the infinitely fainter infusion of Buddhism; yet in her intellectual brooding it was to the Tao-teh-king that she returned.
And to how many of us, in our dealings with the world, does life take on just such a form of a queer and ugly cloud? Now not so very long after those Upanishads were written there lived in China that great Teacher, Lao-tze; and he too had considered these things. And he wrote in the Tao-Teh-King "Who is there who can make muddy water clear?" The question sounds like a conundrum.
It may be discerned in the teachings of the early philosophers and seers of the race, notably in the work of Lao-Tze, the great Chinese sage and teacher. Lao-Tze, whose great work, the "Tao-Teh-King," is a classic, taught Reincarnation to his inner circle of students and adherents, at least so many authorities claim.
It was through that period of comparative inactivity that she acquired a habit of reading and thought, a certain grasp of philosophical attitude, common to the higher masculine Chinese mind but rare among their women. She had, for instance, later, read Laotze's Tao-teh-king, and been impressed by his tranquil elevation above the petty ills and concerns of life and the flesh.
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