Author

Zhuangzi Chapter 4: In the World of Men

Master Zhuang is the second most influential writer in Daoism (Taoism) and the book Zhuangzi was named after him. Chapter Four is In the World of Men and teaches how to reform someone without virtue.

Reforming One without Virtue

The Zhuangzi used historical figures such as Confucius to teach about the Dao. Yan Hui asked Confucius for permission to go to Wei to reform a violent ruler. Confucius advised against going, warning that he likely would be killed.

“if you do not understand men’s minds but instead appear before a tyrant and force him to listen to sermons on benevolence and righteousness, measures and standards —this is simply using other men’s bad points to parade your own excellence. You will be called a plaguer of others. He who plagues others will be plagued in turn. You will probably be plagued by this man.”

If he was fortunate enough not to be executed, he would probably still fail. Rulers are experts at bringing others to their side and can convince others to support them. Besides, one should be sure they have virtue in themselves before you try to reform others.

“Keep your advice to yourself! Kings and dukes always lord it over others and fight to win the argument. You will find your eyes growing dazed, your color changing, your mouth working to invent excuses, your attitude becoming more and more humble, until in your mind you end by supporting him. This is to pile fire on fire, to add water to water, and is called ‘increasing the excessive’.”

Yan Hui asked if he could reform the ruler by being resolute. Confucius responded that the ruler may make outward signs of reform but would never truly do so.

“He will stick fast to his position and never be converted. Though he may make outward signs of agreement, inwardly he will not give it a thought!”

Not giving up easily, Yan Hui suggested outwardly agreeing with the ruler but remaining inwardly resolute. He could quote the words of historical teachers. Confucius responded, that he may avoid punishment, but would still not convert the tyrant.

“You will probably get off without incurring any blame, yes. But that will be as far as it goes. How do you think you can actually convert him?”

The Daoist Approach

The Daoist approach to reform others is to be resolute inwardly and follow your own way. Don’t be motivated by fame or look for personal gain. Forget ego and be in a state of emptiness. Give the person advice only if they are willing to listen, otherwise remain silent.

“You may go and play in his bird cage but never be moved by fame. If he listens, then sing; if not, keep still. Have no gate, no opening, but make oneness your house and live with what cannot be avoided. Then you will be close to success.”

Yan He wanted to reform the prince of Wei. Ju Boyu advised him to support the prince’s actions outwardly, but to be careful not to get drawn into his actions so much as be condemned by others.

“If he wants to be a child, be a child with him. If he wants to follow erratic ways, follow erratic ways with him. If he wants to be reckless, be reckless with him. Understand him thoroughly, and lead him to the point where he is without fault”

The Ambassador

Ambassador Zigao of She asked Confucius for advice on his upcoming mission. Confucius reminded Zigao of the two great decrees: the duty to parents and to the nation. However, the greatest virtue is not to allow outside factors to affect your personal way and accept that there are things that you can not change.

“To serve your ruler and be content to do anything for him—this is the peak of loyalty. And to serve your own mind so that sadness or joy does not sway or move it; to understand what you can do nothing about and to be content with it as with fate—this is the perfection of virtue.“

Confucius went on to give advice on being a messenger. A messenger feels pressure to please both sides by exaggerating the positives. Exaggeration is irresponsible and reduces credibility. Inaccurate words can put the messenger in danger.

“’Transmit the established facts; do not transmit words of exaggeration.’ If you do that, you will probably come out all right.”

The messenger should never go beyond their orders or press too hard for agreement. A lasting agreement takes time and a bad agreement is hard to change. One should accept what you can’t change and focus on your own personal way.

“Do not deviate from your orders; do not press for completion.’ To go beyond the limit is excess; to deviate from orders or press for completion is a dangerous thing. A good completion takes a long time; a bad completion cannot be changed later. Can you afford to be careless?”

“Just go along with things and let your mind move freely. Resign yourself to what cannot be avoided and nourish what is within you—this is best.”

Usefulness

Trees feature prominently in Daoist thought. The carpenter Shi went to Qui and saw an enormous oak tree with its lowest branches 80 feet off the ground. He called the tree worthless because it could not be used for timber, boats, or doors. Shi had a dream where the Oak tree visited saying it was not useless because it sheltered hundreds of people. Besides, “useful” trees do not get to live out their normal lifespan because they are cut down prematurely.

“Their utility makes life miserable for them, and so they don’t get to finish out the years Heaven gave them but are cut off in mid-journey.”

In a similar episode, Ziqi of Nanbo saw a large tree in which thousands of horses could take shelter. Even though its gnarled and pitted limbs made it “useless” as timber, it was used by Holy Men for gatherings.

“It turns out to be a completely unusable tree,” said Ziqi, “and so it has been able to grow this big. Aha!—it is this unusableness that the Holy Man makes use of!”

A disabled man named Shu had a twisted body and could not stand straight. He survived by washing other people’s clothes and getting handouts. In-spite of his physical disabilities he got by and lived out his normal years. He avoided conscription by the army and his physical disability paled in comparison to a disability of virtue.

“With a crippled body, he’s still able to look after himself and finish out the years Heaven gave him. How much better, then, if he had crippled virtue!”

Finally, Jie Yu was called the madman of Chu because he would cry out in public that the past was gone and the future would never arrive. The sage succeeds with the Dao and simply survives without it. No one can truly know the usefulness of something.

“When Confucius visited Chu, Jie Yu, the madman of Chu, wandered by his gate crying, “Phoenix, phoenix, how has virtue failed! The future you cannot wait for; the past you cannot pursue. When the world has the Way, the sage succeeds; when the world is without the Way, the sage survives.”

“All men know the use of the useful, but nobody knows the use of the useless!”

Conclusion

Trying to reform others can be dangerous and lead to failure. One must be sure in their own virtue before reforming others. The best approach is to be inwardly resolute and following your own personal way. Don’t be motivated by fame and only give advice if the other person is willing to listen.

A messenger should never exaggerate or press for an agreement. Twisted trees may appear useless but often have an unforeseen purpose living out its normal years. Twisted virtue is much worse than having a twisted body.

Zhuangzi Chapter 3: The Secret of Caring for Life

Master Zhuang is the second most influential writer in Daoism (Taoism) and the book Zhuangzi was named after him. Chapter Three is entitled The Secret of Caring for Life and describes how best to live in the world. This is a very short chapter but has three important parables.

Knowledge v. Lifespan

The sage acknowledges that they have a limited lifespan and can’t possibly know everything. One should never believe they have all the answers and are always right. Instead, remain grounded, avoid fame, and try not to break the law. Take care of your family and be content with the life that you have.

“Your life has a limit but knowledge has none. If you use what is limited to pursue what has no limit, you will be in danger. If you understand this and still strive for knowledge, you will be in danger for certain! If you do good, stay away from fame. If you do evil, stay away from punishments. Follow the middle; go by what is constant, and you can stay in one piece, keep yourself alive, look after your parents, and live out your years.”

Parable of the Butcher

The parable of the butcher provides a valuable lesson on completing tasks. In the parable a butcher carved up oxen year after year without ever dulling his knife because he was always in the flow. When attempting a new task, one is often clumsy and hyper-focused. They perceive the task using their eyes and try to figure out how to do it. When the task is especially difficult they will size up the challenge, work carefully, and go slow.

“However, whenever I come to a complicated place, I size up the difficulties, tell myself to watch out and be careful, keep my eyes on what I’m doing, work very slowly, and move the knife with the greatest subtlety, until — flop! the whole thing comes apart like a clod of earth crumbling to the ground. I stand there holding the knife and look all around ”

The sage completes tasks by entering a state of Wu Wei or “effortless action.” This goes beyond being skillful or perceiving with the eyes. Instead it uses intuition to go along with the natural contours of the task. The person no longer does an action, but the action does itself.

“What I care about is the Way, which goes beyond skill. When I first began cutting up oxen, all I could see was the ox itself. After three years I no longer saw the whole ox. And now — now I go at it by spirit and don’t look with my eyes. Perception and understanding have come to a stop and spirit moves where it wants. I go along with the natural makeup, strike in the big hollows, guide the knife through the big openings, and follow things as they are. So I never touch the smallest ligament or tendon, much less a main joint.”

Parable of the Commander

The parable of the commander teaches a lesson on freedom of choice. In the story a military commander has been punished by having one of his foots amputated. He was asked if this was done by man or heaven. He answers that it was done by heaven. Taoism teaches that people are not happy unless they have freedom of choice. However, the sage recognizes that choices often have severe consequences. The commander’s poor choices led to his punishment.

“It was Heaven, not man,” said the commander. “When Heaven gave me life, it saw to it that I would be one-footed. Men’s looks are given to them. So I know this was the work of Heaven and not of man. The swamp pheasant has to walk ten paces for one peck and a hundred paces for one drink, but it doesn’t want to be kept in a cage. Though you treat it like a king, its spirit won’t be content.”

Parable of the Mourner

The parable of the mourner illustrates the natural progression of life. In it a person mourned a friend by yelling three times and then leaving. Others asked if the mourner should have done more for such a close friend? Shouldn’t he participate in the traditional mourning rituals? The mourner answered no because the sage recognizes that death is simply a part of the natural pattern of the Dao. People are born, grow, decay, and then die. One should be content with their lifetime and accept this pattern without grief.

“Your master happened to come because it was his time, and he happened to leave because things follow along. If you are content with the time and willing to follow along, then grief and joy have no Way to enter in. In the old days, this was called being freed from the bonds of God.

Conclusion

The secret of caring for life is to realize that you will never have complete knowledge and it is foolish to believe otherwise. One should stay centered, be constant, focus on family, and be content with what you have. It is natural for people to want to make their own choices even when those choices lead to severe consequences. The pattern of the Dao includes birth and death and one should accept this in order to be content.

Zhuangzi Chapter 2: Discussion on Making All Things Equal

Master Zhuang is the second most influential writer in Daoism (Taoism) and the book Zhuangzi was named after him. Chapter Two is entitled Discussion on Making All Things Equal and describes how one can live in accordance with the Dao.

Great Understanding

The sage or wise person has great understanding of the Dao and shifts their focus to a more universal perspective. They do not let the stress of everyday life distract them.

“You hear the piping of men, but you haven’t heard the piping of earth. Or if you’ve herd the piping of earth, you haven’t heard the piping of Heaven!”

The sage knows that their connection to the Dao is unique and different than any one else’s.

“Blowing on the ten thousand things in a different way, so that each can be itself-all take what they want for themselves, but who does the sounding?”

The sage is unhurried and goes along with the flow of life. They have a simple and uncomplicated existence.

“Great understanding is broad and unhurried. Great words are clear and limpid.”

Little Understanding

The foolish have little understanding of the Dao and live a busy, divisive, and complicated life. They are preoccupied with petty arguments and are convinced that they are always right. Consequently, they have high anxiety and find life difficult to manage.

“Little understanding is cramped and busy; little words are shrill and quarrelsome. In waking hours, their bodies hustle. With everything they meet they become entangled. Day after day they use their minds in strife, sometimes grandiose, sometimes sly, sometimes petty. Their little fears are mean and trembly; their great fears are stunned and overwhelming. They cling to their position as though they had sworn before the gods, sure that they are holding on to victory.“

They hurry through life without pausing or reflection and never have any satisfying accomplishments. This leaves them exhausted and unsatisfied.

“Sometimes clashing with things, sometimes bending before them, he runs his course like a galloping steed, and nothing can stop him. Sweating and laboring to the end of the his days and never seeing his accomplishment, utterly exhausting himself and never knowing where to look for rest – can you help pitying him?“

Relativity of Life

The sage recognizes that life is relative. They recognize the concepts of right and wrong are dependent on the individual and situation.

“His ‘that’ has both a right and wrong in it; his ‘this,’ too, has both a right and wrong in it. A state in which ‘this’ and ‘that’ no longer find their opposites is called the hinge of the Way.”

“The way I see it, the rules of benevolence and righteousness and the paths of right and wrong all are hopelessly snarled and jumbled.”

What works for one person does not necessarily work for another. The characteristics of kindness and morality are often dependent on the society, individual, or situation.

“Monkeys pair with monkeys, deer go out with deer, and fish play around with fish. Men claim that Maoqiang and Lady Li were beautiful; but if fish saw them, the would dive to the bottom of the stream; if birds saw them, they would fly away; and if deer saw them, they would break into a run.”

The sage sees the unity of all things in the Dao and does not create artificial divisions.

“The Way makes them all into one. Their dividedness is their completeness; their completeness is their impairment. No thing is either complete or impaired, but all are made into one again.”

Acceptance of Reality

The sage acknowledges that the Dao exists but does not waste their energy trying to define it. They do not get involved in needless arguments, but accepts life for what it is.

“As to what is beyond the Six Realms, the sage admits it exists but does not theorize. As to what is within the Six Realms, he theorizes but does not debate.”

“The sage embraces things. Ordinary men discriminate among them and parade their discriminations before others.”

The sage is unaffected by strife and unconcerned about wealth, sickness, and death. They make themself one with the universe, live in simplicity, and allow things to be as they are.

“A man like this rides the clouds and mist, straddles the sun and moon, and wanders beyond the four seas. Even life and death have no effect on him, much less the rules of profit and loss!”

The sage recognizes the absurdity of life and that they never will truly understand it.

“Once Zhuang Zhou dreamed he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn’t know he was Zhuang Zhou. Suddenly he woke up, and there he was, solid and unmistakable Zhuang Zhou. But he didn’t know if he were Zhuang Zhou who had dreamed he was a butterfly or a butterfly dreaming he was Zhuang Zhou. Between Zhuang Zhou and a butterfly, there must be some distinction!”

Conclusion

The sage has great understanding of the Way. They find comfort in the midst of chaos. They stay grounded and live their life as it plays out. They make the most of their situation and realize that good and bad are relative to the individual and situation.

“Harmonize them all with the Heavenly Equality, leave them to their endless changes, and so live out your years.”

“Forget the years; forget distinctions. Leap into the boundless and make it your home!”

Zhuangzi Chapter 1: Free and Easy Wandering

Master Zhuang is the second most influential writer in Daoism (Taoism) and the book Zhuangzi was named after him. Chapter One is entitled Free and Easy Wandering and challenges our normal definition of usefulness. How useful a thing is depends on the sizes involved, lifespan, and purpose.

Usefulness Based on Size

Usefulness depends on the relative sizes involved. There was a bird who measured a thousand miles wide and flew for nine months straight. It found the wind very useful in order to fly long distances. There was a small cicada and dove who could barely fly to the next tree. They did not find the wind useful because they only traveled a few yards. A massive gourd was useless to carry water because it became too heavy, but it could be used as a boat to float down a river.

Usefulness Based on Lifespan

Usefulness is dependent on the lifespan involved. The morning mushroom does not see the twilight, the summer cicada does not see the spring. What was useful for these short lived beings are not useful to longer lived ones such as humans or animals.

Usefulness Based on Purpose

Usefulness also depends on the purpose a thing. A family had a secret recipe for chapped hands ointment and used it when bleaching silk in water. Over generations, they never made much money. They eventually sold the recipe to a traveler who gave it to soldiers to help them hold weapons during a battle. The army won and the king rewarded the traveler with much land. A gnarled and twisted tree may be worthless to a carpenter but may be perfect to provide shade. The same item is useless for one purpose but has much use for another.

Lesson for the Individual

Our personal circumstances often make it hard to see what is important in life. The small dove can’t understand why another would want to fly hundreds of miles because the dove only needs to travel a few yards. We often put significant value on our accomplishments even when they are relatively small. The dove may have an outsized pride in traveling just a few yards. A person shouldn’t take pride in their own accomplishments such as gaining fame, wealth, or power. The Daoist would say the individual shouldn’t be bothered by such things, but be content in finding usefulness in the everyday things around them.

Conclusion

Master Zhuang recognizes that usefulness is subjective to the time, space, and purpose. What may be useful for a large creature is not useful for a small one. What is useful for a long lived creature is not useful to a short lived one. Sometimes usefulness can be found by shifting the perspective of how to use a thing. At first it may seem worthless but it may just be looking for the right purpose. The individual should not find value in pride, fame, and power. Instead they should be content in finding usefulness all around them.

Resource

Complete Works Of Chuang Tzu, Burton Watson, translator. Columbia University Press, 1968. A good and classic translation of Chuang Tzu.

The Way

The Dao (Tao) translates to “The Way” and is the flow of the universe and all of creation. It is called Dao for convenience sake.

“I do not know its name. I call it the Way. For the lack of better words I call it great.”

Dao De Jing, Chapter 25

Always in Existence

The Dao was in existence before creation.

“I do not know whose child it is. It seems to precede the ancestor of all.”

Dao De Jing, Chapter 4

It is changeless, runs in cycles, and has never ending energy.

“There was something that finished chaos, Born before Heaven and Earth. So silent and still! So pure and deep! It stands alone and immutable, Ever-present and inexhaustible.”

Dao De Jing, Chapter 25

Created All Things

The Dao created heaven, earth, and all things in existence.

“The nameless is the beginning of Heaven and Earth. The named is the mother of all things.”

Dao De Jing, Chapter 1

It brought about the planets, universe, and sky. It has created plants, animals, insects, and creatures both large and small.

“It can be called the mother of the whole world.”

Dao De Jing, Chapter 25

The Dao created the one which multiplied to all things in creation.

“The Way gave birth to one. One gave birth to two. Two gave birth to three.
Three gave birth to all things.”

Dao De Jing, Chapter 42

The Dao is in All Things

It can be found on earth, in heaven, and in nature. Nothing escapes it. It is in all of creation.

“Man is ruled by Earth. Earth is ruled by Heaven. Heaven is ruled by the Way. The Way is ruled by itself.“

Dao De Jing, Chapter 25

Nothing can escape the Dao. It is found everywhere.

“Heaven’s net is very vast. It is sparsely meshed, yet nothing slips through.”

Dao De Jing, Chapter 73

Although the Dao is found in all things, it is also hidden. It has no form and can not be seen.

“Its nature is utterly vague and evasive…How deep and obscure!“

Dao De Jing, Chapter 21

“The Way is hidden and nameless.”

Dao De Jing, Chapter 41

The Dao includes both existence and non-existence. Both creation and nothingness.

“Above it there is no light, Below it there is no darkness. Endlessness beyond description. It returns to non-existence. It is called the shapeless shape, The substance without form.”

Dao De Jing, Chapter 14

The Dao has both physical form and is without form.

“Free from desire you see the mystery. Full of desire you see the manifestations. These two have the same origin but differ in name.“

Dao De Jing, Chapter 1

It is so expansive and unknown that it is unfathomable to the human mind.

“Deeply hidden, as if it only might exist.”

Dao De Jing, Chapter 4

It is so complex that it can not adequately be described in human language.

“The Way that can be walked is not the eternal Way. The name that can be named is not the eternal name.”

Dao De Jing, Chapter 1

True Virtue

The Dao is the source of all virtue and morality.

“So, the Way gives birth to them, Nourishes them, Raises them, Nurtures them, Protects them, Matures them, Takes care of them. It gives birth without seizing, Helps without claim, Fosters without ruling. This is called the profound virtue.”

Dao De Jing, Chapter 51

This virtue differs from so-called human morality which is capricious and based on different classes.

“The Way is ever nameless. Though simple and subtle, The world cannot lead it. If princes and kings could follow it, All things would by themselves abide, Heaven and Earth would unite And sweet dew would fall. People would by themselves find harmony, Without being commanded.“

Dao De Jing, Chapter 32

Yielding but Achieves

The Dao is yielding, yet it still has accomplished all of creation.

“Cautious, like crossing a river in the winter. Wary, as if surrounded by strangers. Dignified, like a guest. Yielding, like ice about to melt. Simple, like uncarved wood. Open, like a valley. Obscure, like muddy waters.”

Dao De Jing, Chapter 15

It never seeks acclaim or authority. It is humble and does not strive for greatness.

“Still it demands no obedience. It demands no honor for what it accomplishes. It clothes and feeds all things without ruling them. It is eternally without desire. So, it can be called small. All things return to it, Although it does not make itself their ruler. So, it can be called great.“

Dao De Jing, Chapter 34

It is always impartial and never biased.

“Heaven’s Way gives no favors. It always remains with good people.”

Dao De Jing, Chapter 79

Conclusion

What is the Dao? It is the natural flow of the universe. It existed before creation and has never ending power. It created all things in existence and nothing can escape it. It has both form and no form, it is creation and nothingness. It is so complex that humans can not understand it or describe it in words. The Dao is the source of true virtue and never seeks authority.

Constancy

Constancy is important to grow closer to the Dao (Tao) and is major a theme throughout the Dao De Jing (Tao Te Ching). One may get closer to the Dao by simplifying their life, getting rid of unused possessions, meditating, and spending time in nature. This can help achieve peace of mind.

“Returning to the source is stillness. It is returning to one’s fate. Returning to one’s fate is eternal. Knowledge of the eternal is realization.”

Dao De Jing, Chapter 16

Beginning

Constancy is important when beginning to learn about the Dao. Just like a mighty tree starts from a tiny seed, a tall building starts with the foundation, all journeys begin with the first step. Constancy starts us down the path to explore the Dao.

“A tree as wide as a man’s embrace grows from a tiny shoot. A tower of nine stories starts with a pile of dirt. A climb of eight hundred feet starts where the foot stands.”

Dao De Jing, Chapter 64

Student of the Dao

The best student of the Dao has constancy. They listen to its way and follow its teachings. An average student listens but does not always follow. A poor student listens but laughs at the Dao.

“The superior student listens to the Way and follows it closely. The average student listens to the way. And follows some and some not. The lesser student listens to the way and laughs out loud.”

Dao De Jing, Chapter 41

Knowledge, Virtue, and the Dao

Once one gains knowledge, that knowledge leads to the virtues of humility, simplicity and being guided by nature.

“Knowing honor, but clinging to disgrace, you become the valley of the world. Being the valley of the world, eternal virtue will be full in you, and you return to the state of uncarved wood.”

Dao De Jing, Chapter 28

Eventually these virtues lead to peace of mind and the Dao itself.

“Knowledge of the eternal is all embracing. To be all embracing leads to righteousness, which is majestic. To be majestic leads to heavenly. To be heavenly leads to the way.”

Dao De Jing, 16

Once the connection with the Dao has grown, it will be found in all things in nature, no matter how large or small. This includes mountains, water, animals, insects, and plants.

“Seeing the small is called clarity. Holding on to the weak is called strength. Use the light to return to clarity. Then you will not cause yourself misery. This is called following the eternal.”

Dao De Jing, 52

Constancy is also important to stay connected with the Dao. Often people will almost reach their goal but not quite achieve it. The same applies to the journey of growing closer to the Dao.

“People fail at the threshold of success. Be as cautious at the end as at the beginning. Then there will be no failure.”

Dao De Jing, Chapter 64

Conclusion

Constancy helps one explore and grow closer to the Dao. The best students will both listen and follow the Dao. As one grows more aware of the Dao, they will gain important virtues such as humility and simplicity. This allows one to see the Dao in everyday life.

Constancy: “steadfastness of mind under duress; a state of being constant or unchanging”

Merriam-Webster

Yin Yang

The Yin Yang symbol is well know in popular culture and can be found on all sorts of items from t-shirts to tattoos. While it is an essential part of Daoism (Taoism), it is often misunderstood. Many see Yin Yang as opposites like cold v. hot or good v. evil, but this is too simple a concept.

Complimentary Forces

Yin Yang do not so much oppose each other as they compliment one another. Yin is needed for Yang to exist. Without ugliness there can be no beauty. Without sour there can be no sweet. They shape each other and define each other.

“When everyone in the world see beauty, Then ugly exists. When everyone sees good, Then Bad exists. Therefore: What is and what is not create each other. Tall and short shape each other. High and low rest on each other.”

Dao De Jing, Chapter 2

Taking this even further creation and non-creation need each other. Creation comes from nothing and nothing comes from creation. Another way to say this is that being comes from non-being and non-being comes from being.

“All things in the world are born out of being. Being is born out of non-being.”

Dao De Jing, Chapter 40

Constant Change

The interaction between Yin and Yang creates constant change making each moment unique. They create harmony by blending together. Some days its hotter, other days colder. Some days you are more social and other days more reserved.

“All things carry yin and embrace yang. They reach harmony by blending with the vital breath.”

Dao De Jing, Chapter 42

Yielding

Although there is a time and place for assertive action, the Dao teaches that it is also necessary to yield. The Dao does not contend, but still achieves. It is laid back, but still plans. The concept of Wu Wei, or effortless action, illustrates this concept. One should go with the flow of life and act only when it is effortless and compliments the Dao.

“Heaven’s way does not contend, yet it certainly triumphs. It does not speak, yet it certainly answers. It does not summon, yet things come by themselves. It seems to be at rest, yet it certainly has a plan.”

Dao De Jing, Chapter 73

Lessons for Government

Nations should also abide by the Dao. Laozi (Lao Tzu) taught that nations should follow Wu Wei and be willing to yield to one another. Larger nations should not dominate smaller ones, because this leads to push back and conflict. Larger nations should be willing to yield and accommodate smaller ones to create positive and long lasting relationships.

“If a great country yields to a small country, it will conquer the small country. If a small country yields to a great country, it will be conquered by a great country. So, some who yield become conquerors, and some who yield get conquered.”

Dao De Jing, Chapter 61

Lessons for the Individual

The constant change of Yin and Yang has important implications for the individual. It is foolish to think that life will always remain the same. Yin and Yang are constantly interacting creating change. The individual should assume that change is constant and develop a flexible attitude staying in the moment and reacting accordingly.

“People are born soft and weak. They die hard and stiff. All things such as grass and trees are soft and supple in life. At their death they are withered and dry. So, the hard and stiff are death’s companions. The soft and weak are life’s companions.”

Dao De Jing, Chapter 76

A person should be willing to embrace both Yin and Yang. Sometimes they should be outgoing while other time more reserved and contemplative. They should embrace both the masculine and feminine.

“Knowing the manly, but clinging to the womanly. Knowing the you become the valley of the world. Being the valley of the world, eternal virtue will never desert you, and you become like a little child anew.”

Dao De Jing, Chapter 28

Wu Wei

One should live according to the Way by using Wu Wei or “effortless action.” This involves not forcing but accomplishing without doing. In most cases, no action should be taken. In rare cases, an action may be taken after much reflection. However, any action should be as minimal as possible.

Non-Striving

Wu Wei never strives. It is never forced. It is easy, yet resolves difficult situations. All great accomplishments must begin with a small action. It does not struggle for greatness but still achieves it. It teaches by example and avoids unnecessary words (Dao De Jing, Chapters 3, 6, 38, 43, 48, 63, and 77).

“The highest virtue does nothing. Yet, nothing needs to be done. The lowest virtue does everything. Yet, much remains to be done.“

Dao De Jing, Chapter 38

Non-action

Wu Wei is non-action. It does without doing, works without working, and talks without talking. It does not speak or call, yet all come to it. It decreases efforts and does not take useless action. It does not seek praise (Dao De Jing, Chapter 24, 48, and 77).

“The Way is ever without action, Yet nothing is left undone.“

Dao De Jing, Chapter 37

Yielding

Wu Wei is the “Virtue of not Contending.” It yields to avoid a reaction. The Law of Aggression states that aggressive acts provokes even more aggression. Wu Wei does not injure but still accomplishes. If you force something you will destroy it. If you grasp something you will lose it (Dao De Jing, Chapter 22, 64, 68, 69, 73, 77 and 81; Taoism: The Parting of the Way, Holmes H. Welch Jr.).

“Heaven’s way does not contend, Yet it certainly triumphs. It does not speak, Yet it certainly answers. It does not summon, Yet things come by themselves.”

Dao De Jing, Chapter 73

Government

Wu Wei also applies to the government. The government can press without marching, seize without using weapons, and push without opposing. Leaders should never take power in order to tamper with society. They are not fit to lead. One should never boast and never use violence to attain power (Dao De Jing, Chapters 30, 48, 57, and 69).

“Those who advice the ruler on the Way, Do not want the world subdued with weapons. Such deeds bring on retaliation. Thorn bushes grow where armies have camped. Battles are followed by years of famine. Therefore, good leaders reach solution, and then stop. They do not dare to rely on force.“

Dao De Jing, Chapter 30

Minimal Action

Wu Wei achieves its desired outcome and then stops. It does not force, destroy, or act arrogantly. It does not boast or use violence (Dao De Jing, Chapter 30)

“Solutions without arrogance, Solutions without scorn, Solutions without pride, Solutions without benefit, Solutions without domination.“

Dao De Jing, Chapter 30

Conclusion

Wi Wei is action aligned with the Dao. It never strives and is always easy. It takes action without action. It yields to others to avoid aggression. It guides leaders to accomplish without using violence. It always takes the minimal action and then stops.

Emptiness

The Dao De Jing (Tao Te Ching) outlines how one can live in accordance with the “Way” of the universe. One manner of doing this is using meditation to reach a state of emptiness. This can provide peace of mind and allow a person to get the most out of each moment.

“Hold on to the great image, And the whole world follows, Follows unharmed, Content and completely at peace.“

Dao De Jing, Chapter 35

Value in Emptiness

The importance of emptiness is illustrated by the wheel hub, clay vessel, and the house. Their value lies in their emptiness and not the physical structure itself.

“Thirty spokes are joined in the wheel’s hub. The hole in the middle makes it useful. Mold clay into a bowl. The empty space makes it useful. Cut out doors and windows for the house. The holes make it useful. Therefore, the value comes from what is there, But the use comes from what is not there.“

Dao De Jing, Chapter 11

Infant State

This state can help you return to your infant state and is like losing your self and going beyond yourself. Sometimes it is translated as the “uncarved block.” When one reaches absolute emptiness, they can consider and examine all things in the universe and reach enlightenment (Dao De Jing, Chapters 13, 16, and 28).

“Knowing honor, but clinging to disgrace, You become the valley of the world. Being the valley of the world, Eternal virtue will be full in you, And you return to the state of uncarved wood.“

Dao De Jing, Chapter 28

The Inner Light

George Harrison referenced the concept of emptiness in the Beatle’s song, “The Inner Light.”

“Without going our the door, one can know the ways of the world. Without watching through the window, Once can perceive The Way of Heaven. The farther away one travels, the less one understands. Rightly the wise do not step out yet they know.”

Dao De Jing, Chapter 47

Compassion

The Dao De Jing (Tao Te Ching) outlines how one can live in accordance with the “Way” of the universe. Compassion is considered one of the three treasure of the Dao (Tao). Those with compassion will succeed in life and become strong. They will win in conflict and be able to defend themselves.

“I have three treasures that I cherish. The first is compassion. The second is moderation. The third is not claiming to be first in the world.“

“By compassion one can be brave. By moderation one can be generous. By not claiming to be first in the world one can rule.“

Dao De Jing, Chapter 67

Taking Care of Others

A wise person makes sure that others don’t feel alone and isolated. Having compassion for others means making sure that all people have what they need.

“Therefore the sage takes care of all people, Forsaking no one. He takes care of all things, Forsaking nothing. This is called following the light.“

Dao De Jing, Chapter 27

Being Good to All

Compassion means being good to those who are not good. One should be faithful to those who are not faithful. Compassion gives the virtue of faithfulness and sincerity (Dao De Ching, Chapter 49).

“He is good to those who are good. He is also good to those who are not good. That is the virtue of good. He is faithful to people who are faithful. He is also faithful to people who are not faithful. That is the virtue of faithfulness.“

Dao De Jing, Chapter 49

Protecting the Weak

Compassion allows one to see the small and protect the weak. In this way using compassion is following the Tao and will benefit both you and others (Tao Te Ching, Chapter 52).

“Seeing the small is called clarity. Holding on to the weak is called strength. Use the light to return to clarity. Then you will not cause yourself misery. This is called following the eternal.“

Dao De Jing, Chapter 52

Conclusion

Compassion is a treasure that will allow one to succeed in life and be protected. It involves protecting others and making sure no one is discarded. Compassion can also be challenging because it requires one to be good to those who are not good.