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Wenzi Chapter 2: Sincerity and Integrity

Some have named the Wenzi (Wen Tzu) the fourth most influential Daoist text after the Dao De Jing, Zhuangzi, and Liezi. However scholars have questioned its authenticity because it contains Confucian, Legalist, and Mohist philosophies. (Creativity and Intertextuality, pages 8, 23, 25, 32, 61-65, 81, and 84).

Chapter Two is named Sincerity and Virtue. Although it primarily includes Confucian philosophy there are some important Daoist teachings on flexibility, emptiness, effortless action, and leadership.

Dao

The Dao is formless and makes no sound. It unifies creation.

“The Way has no form or sound, so sages have deliberately depicted it as a unity and named it the Way of the universe.”

Flexibility

The sage is humble and focused on the internal. They do not show off their accomplishments. They are flexible by being willing to yield to others.

“Therefore sages inwardly cultivate the arts of the Way and do not put on an external show of humanitarianism and dutifulness. To know what is good for the senses and the body and roam in the harmony of the vital spirit is the roaming of the sage.”

Emptiness

The sage seeks emptiness and lets their mind merge with creation.

“As to the roaming of sages, they move in utter emptiness, let their minds meander in the great nothingness; they run beyond convention and go through where there is no gateway. They listen to the soundless and look at the formless“

They are not concerned with society’s definition of right and wrong.

“they are not constrained by society and not bound to its customs.”

The sage does not rely on logic and reason. Instead they focus on their inward connection to creation.

“So know the world without going out the door, know the weather without looking out the window; the further out it goes, the less knowledge is. This means that when pure sincerity emerges from within, spiritual energy moves in heaven.”

This passage appears to be heavily influenced by the Dao De Jing which states:

“Without opening your door, you can know the whole world. Without looking out your window, you can understand the way of the Dao. The more knowledge you seek, the less you will understand.

Dao De Jing, Chapter 47

Effortless Action

The sage rarely acts and is content with few possessions. In this way they accomplish what is needed without effort.

“Sages minimize their affairs, which are thus orderly. They seek to have little, and thus are sufficed; they are benevolent without trying, trusted without speaking. They gain without seeking, succeed without striving.“

They follow the Dao and the world responds to them.

“They take naturalness to heart, preserve ultimate reality, embrace the Way, and promote sincerity, so the whole world follows them as echoes respond to sounds, as shadows imitate forms. What they work on is the root.”

They act spontaneously going where they need to go and doing what needs to be done.

“All beings resort to the light of the winter sun and the shade of the summer sun, without anyone coercing them to do so. In an extremely natural way, by the sensitivity of ultimate vitality, they come without being called and go without being sent. It is a profound mystery, and no one knows what does it, but the effects develop spontaneously.”

Leadership

In a perfect society the strong do not exploit the weak, minorities are protected, and people live in harmony.

“In ancient times, when the Yellow Emperor governed the land…prevented the strong from overshadowing the weak, and saw to it that the majority did not harm minorities.“

The people live a long life and crops grow plentiful. Leaders are not biased and laws are clear and limited.

“The people lived out their lives and did not die prematurely, the crops ripened in season and did not fail. Officials were upright and unbiased, rulers and ruled were harmonious and had no resentments. Laws and directives were clear and not obscure, helpers were fair and not obsequious.“

This section is reminiscent of Chapter 2 of the Liezi in which the Yellow Emperor dreamt of Shagri-la where people lived in a state of nature and had long lives.

“Taking a nap one day, he dreamed he traveled to Shangri-la…In that country there were no political leaders, just a state of nature. The people had no habits or cravings, they were just natural. They didn’t know to like life or to detest death, so there was no premature death. They didn’t know to prefer themselves to others, so there was no love or hatred. They didn’t know how to rebel or obey, so there was no profit or harm. They had no attachments, so they had no fears.”

Liezi, Chapter 2

A leader does not command others or support repressive laws.

“They nurture the people fairly; authority is not commanding, the legal system is not complicated, education is spiritual. The laws are broad, the punishments easygoing, the prisons are empty. The whole land has the same mores, and no one harbors treachery at heart. This is the grace of sages.”

Summary

The Dao unifies all things yet is formless. The sage seeks connection with it by seeking a state of emptiness where they look inward and do not rely on logic or reason. They accomplish what is needed without effort and are spontaneous. In a perfect society the strong do not exploit the weak and people live in harmony. A true leader never commands others or supports repressive laws.

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

The Book of Master Lie, Thomas Cleary, translator. 2011.

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996..

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Next: Chapter 3 Wenzi

Wenzi Chapter 1: The Origin of the Way

Chapter One is named The Origin of the Way and discusses the mystery that is the Dao along with flexibility, effortless action, and emptiness.

Dao

The Dao was in existence before creation. Existence came out of non-existence.

“There is something, an undifferentiated whole, that was born before heaven and earth.”

“So being is born from nonbeing, fulfillment is born from emptiness.“

“The named is born from the nameless; the nameless is the mother of the named. On the Way, existence and nonexistence produce each other; difficulty and ease create each other.”

It has no form and makes no noise.

“It has only abstract images, no concrete form. It is deep, dark, silent, undefined; we do not hear its voice.”

Although it is formless it creates sounds, colors, and flavors.

“It has no form, but forms are born in it. It has no sound, yet all sounds are produced in it. It has no flavor, yet all flavors are formed in it. It has no color, yet all colors are made in it.“

It manifests itself through nature and creates harmony between light and dark, large and small, flexibility and firmness.

“There are myriad differences as the Way facilitates life: it harmonizes dark and light, regulates the four seasons, and tunes the forces of nature.”

“It is restrained but can expand; it is dark but can illumine; it is flexible but can be firm.”

It is found in all existence and unifies all things.

“Therefore the principle of oneness applies everywhere. The vastness of the one is evident throughout heaven and earth.”

Flexibility

The sage is one who follows the way. A sage follows the way by being flexible and yielding. A sage is willing to change course based on the circumstances.

“Flexible yielding is the function of the Way. Reversal is normal for the Way: flexibility is the firmness of the Way, yielding is the strength“

They never act in preconditioned patterns but instead react to circumstances. This allows one to be successful and avoid harm.

“Those who serve life adapt to changes as they act. Changes arise from the times; those who know the times do not behave in fixed ways.”

“Behave flexibly, but be firm, and there is no power you cannot overcome, no enemy you cannot rise above. Respond to developments, assess the times, and no one can harm you.”

The sage remains humble and knows that humility allows them to overcome obstacles in their life.

“Therefore nobility must be rooted in humility, loftiness must be based on lowliness.”

“Use the small to contain the great; remain in the center to control the external.“

“Therefore sages cultivate the basis within and do not adorn themselves outwardly with superficialities.”

By remaining humble they protect themselves because others are not threatened by them.

“Therefore when they are above, the people do not take it gravely; and when they are in front, others do not attack them. The whole world resorts to them, the treacherous fear them. Because they do not contend with anyone, no one dares to contend with them.”

Failure to be humble puts one in danger.

“Therefore when an army is strong it perishes, when a tree is strong it breaks, when leather is strong it rips; the teeth are harder than the tongue, but they are the first to die.”

Life is flexible while death is inflexible.

“So flexibility and yielding are the administrators of life, hardness and strength are the soldiers of death.”

Emptiness

A person is born into a state of emptiness but over time they become uncentered due to their experiences.

“The essential nature of the original human being has no perversion or defilement, but after long immersion in things it easily changes, so we forget our roots and conform to a seeming nature.”

The sage seeks to return to this state where one has a clear mind, accepts their situation, and remains calm.

“Emptiness means there is no burden within. Evenness means the mind is untrammeled.”

“Therefore sages hold to the open calm and subtlety of the Way, whereby they perfect their virtues.”

“Flexible and yielding, they are thereby calm. Peaceful and easygoing, they are thereby secure.”

“Keep yourself open, unminding, and you may attain clarity and all-around mastery.”

In this state the sage is not affected by desire or struggles in life. They are not distracted by sorrow or joy.

“When habitual desires do not burden you, this is the consummation of emptiness. When you have no likes or dislikes, this is the consummation of evenness. When you are unified and unchanging, this is the consummation of calmness. When you are not mixed up in things, this is the consummation of purity. When you neither grieve nor delight, this is the consummation of virtue.“

“Nothing pleases them, nothing pains them; nothing delights them, nothing angers them. All things are mysteriously the same; there is neither right nor wrong.”

In emptiness one has inner balance and harmony.

“With attainment of the center, the internal organs are calm, thoughts are even, sinews and bones are strong, ears and eyes are clear.”

“Therefore sages do not replace the celestial by the human. Outwardly they evolve along with things, yet inwardly they do not lose their true state.”

They are formless and merge with the world.

“Flexible yielding is the function of the Way. Empty calm is the ancestor of all beings. When these three are put into practice, you enter into formlessness. Formlessness is a term for oneness; oneness means mindlessly merging with the world.”

True happiness is found in emptiness and harmony. It is not found in wealth or status.

“Happiness has nothing to do with wealth and status, but is a matter of harmony.”

Effortless Action

The sage doesn’t act rashly from a state of emptiness.

“As they go along and respond to changes, they always follow and do not precede.”

Instead they respond to their environment.

“the celestial nature. Sensing things, they act; this is natural desire. When things come to them, they respond; this is the action of knowledge.”

They only act when it is the right time.

“Tranquil and uncontrived, when they act they do not miss the timing.“

They do not act based on logic, strategy, reason, or education.

“Terms that can be designated do not make books to be treasured. The learned come to an impasse again and again; this is not as good as keeping centered. Put an end to scholasticism, and there will be no worries; put an end to sagacity, abandon knowledge, and the people will benefit a hundredfold.”

Instead they act according to the Dao.

“They activate their vital spirit and lay to rest their learned opinions.”

Leadership

A true leader follows the Dao and acts in accordance with nature.

“Therefore the laws of ancient monarchs were not something made up, but what was relied upon; their prohibitions and punishments were not something contrived, but what was observed.”

They do not rely on logic and are not arrogant nor cunning.

“The government of complete people abandons intellectualism and does away with showy adornment. Depending on the Way, it rejects cunning. It emerges from fairness”

They give people freedom to be themselves and do not strive for power.

“when an abundance of laws and imperatives are promulgated, there are many thieves and bandits. Get rid of all that, and calamities will not arise. Thus to govern a nation by cunning is detrimental to the nation; not to govern a nation by cunning is beneficial to the nation.”

They do not support harsh rules for they know it is not in accordance with the Dao.

“Rigid laws and harsh punishments are not the work of great leaders; whipping the horse over and over is not the way to ride a long distance.”

The sage does not wish to govern others but focuses inward on their connection to the Dao.

“Sagehood has nothing to do with governing others but is a matter of ordering oneself. Nobility has nothing to do with power and rank but is a matter of self-realization; attain self-realization, and the whole world is found in the self.“

Summary

The Dao is formless and manifests itself in nature. It creates harmony and unifies all things. The sage follows the way by being flexible, yielding, and humble. The sage seeks the state of emptiness where one has a clear mind, accepts their situation, and remains calm. They are not affected by desire and are formless merging with the world. In this state, the sage acts effortlessly by responding to their environment at the right time. A true leader follows the Dao and gives people freedom to be themselves.

Consider how water is the softest element yet can’t be hurt, wounded, or burned. It is strong enough to penetrate any substance.

“Nothing in the world is softer than water.“

“Strike it, and it is not damaged; pierce it, and it is not wounded; slash it, and it is not cut; burn it, and it does not smoke. Soft and fluid, it cannot be dispersed. It is penetrating enough to bore through metal and stone, strong enough to submerge the whole world.”

It is flexible in both its shape and purpose. It can be rain, dew, rivers, or lakes.

“Up in the sky it turns into rain and dew; down in the earth it turns into moisture and wetlands.”

Water embraces all life without bias.

“Beings cannot live without it, works cannot be accomplished without it. It embraces all life without personal preferences. Its moisture reaches even to creeping things, and it does not seek reward.“

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Next: Chapter 2 Wezni

Dingzhou Wenzi Virtue

Some have named the Wenzi (Wen Tzu) the fourth most influential Daoist text after the Dao De Jing, Zhuangzi, and Liezi. However, scholars have questioned its authenticity because it contains Confucianist, Legalist, and Mohist philosophies. In 1973, an early form of the Wenzi was discovered in Dingzhou, China (Creativity and Intertextuality, pages 8, 23, 25, 32, 61-65, 81, and 84).

Its teaching on virtue contradicts Daoist thought and is more consistent with a Confucianist approach.

Confucian Virtue

The Dingzhou Wenzi follows the Confucian teaching that a leader is the one who brings order to society.

“Therefore, if those who possess the Way preside over the world, then the
world is in order.“

Bambo Fragment 0717

It says a leader should possess the four qualities of virtue, compassion, propriety, and righteousness.

“If you do not show kindness and care, they cannot be successful.“

“Without virtue, those below will feel resentment.“

“If he lacks righteousness, those below will be violent. If he lacks ritual propriety, those below will rebel. If these four… are not established, this is called ‘lacking the Way’“

Bamboo fragments 0600, 0591, 0895, and 0969

Under this hierarchical approach a leader should correct the people like a father corrects his children.

“I, your servant, have heard that those who are king ought to correct immoral people and make them upright, put down chaos in the world and turn it into order.“

Bamboo fragments 1172 and 0820

A leader is virtuous when they are not arrogant or heavy-handed.

“Lead them by means of the Way…them by means of virtue; do not show off your worthiness or pressure them with your strength;“

Bamboo fragments 0855 and 0869

If a leader remains virtuous, the people will enjoy success.

“then they complete their deeds and enjoy good fortune.”

Bamboo fragment 0625

If a leader does not remain virtuous, the people will rebel or flee.

“the realm can be ordered. However, if you do not lead them with the Way, they will leave you and disperse.”

“the people will turn their back on you and revolt. If you show off your worthiness, the people will be contentious.”

Bamboo fragments 0898 and 0826

Daoist Virtue

Unlike Confucianism, a Daoist believes that a person does not need to deliberately try to be virtuous. This is because they automatically are by following the Dao. It is a byproduct of being in harmony with the Dao.

“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

If a leader follows the Dao, then all things are taken care of and success follows. There is no need for a top down approach where a leader teaches propriety to the people. The leader simply gives people the freedom to follow the Dao themselves.

“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.”

Dao De Jing, Chapter 32

A leader does not need to correct the people because the people find their own harmony when they follow the Dao.

“People would by themselves find harmony, Without being commanded.”

Dao De Jing, Chapter 32

Conclusion

The Dingzhou Wenzi follows the Confucianist approach that a leader must be virtuous in order to have an ordered society. Under this hierarchical system, a leader must correct the people when they misbehave. This goes against Daoist teaching where one simply needs to follow the Dao and virtue and success follows. Under this more egalitarian approach a leader gives people the freedom to follow the Dao in their own lives and in doing so will find harmony.

Resources

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018. Quotes taken from this source found on pages 26, 50, 69-70, 89-92

Els, P. van. (2006, May 29). The Wenzi: creation and manipulation of a Chinese
philosophical text. Retrieved from https://hdl.handle.net/1887/4428.

Dingzhou Wenzi – The Way

Some have named the Wenzi (Wen Tzu) the fourth most influential Daoist text after the Dao De Jing, Zhuangzi, and Liezi. Although scholars have questioned its authenticity because it contains Confucian, Legalist, and Mohist philosophies. In 1973, an early form of the Wenzi was discovered in Dingzhou, China (Creativity and Intertextuality, pages 8, 23, 25, 32, 61-65, 81, and 84).

It was organized around a series of questions between King Ping and his advisor Wenzi and includes themes such as the Dao, flexibility, wu wei, and leadership which are consistent with Daoist philosophy.

Leadership

A leader faces many challenges in an ever changing world.

“No matter how worthy the ruler of men is, if he is up against a licentious and chaotic world, then with one [man]’s power, he wishes to transform a people subjected to enduring chaos, how is this possible?

Bamboo fragments 0880 and 0837

Therefore they should follow the way.

“The Way produces them; virtue nurtures them. In the Way, there is abundance the origin […], the root of all tasks life, they depend on it for completion, and they depend and life, they depend on it for completion“

Bamboo fragments 0976, 02466, 0722, 1181, 0792, and 2469

If a leader does not follow the way they will face failure. If they do they will be more likely to succeed.

“those who preside [over the world] while lacking the Way are thieves of the world…does not lead the people by means of the Way, they will abandon him and disperse”

“rulers who possess the Way are raised by heaven, supported by the earth, and assisted by the spirits…the whole world will submit itself to him”

Bamboo fragments 0780, 2442, 0876, 0569, and 0590.

Effortless Action

If one follows the way they do not take action unless it is aligned with the way. By forcing action or insisting on taking a certain action one faces failure.

“King [Ping] asked: ‘I have heard that when the sages of the past presided over the world, they presided over the world in accordance with the Way,…How [did they do that]?’”

“Wenzi answered: “They held on to the One and acted effortlessly.”

“King Ping asked: [Heaven and] Earth constitute a large vessel that cannot be held on to and cannot be acted on. Those who act on it, ruin it. Those who hold on
to it, lose [it]“

Bamboo fragments 2262, 0564, and 0870

Flexibility

A leader is flexible and adjusts to the moment. They are aware of changes and react to them in the moment.

“To hear something and recognize it is sagacity…is wisdom. Therefore, the sagacious man hears…and knows how to adjust the way. The wise man sees fortune and misfortune…shape and knows how to adjust conduct. Therefore, to hear something and recognize it is sagacity.“

Bamboo fragments 0896, 1193, 0803, 1200, 0765, 0834, and 0711

A leader is not heavy handed and does not rely overly on punishment. Instead they take action according to the way.

“the stability and safety of the ruler’s realm, these depend only on transformation. Punishments and penalties are inadequate“

Bamboo Fragment 2243

They do not rely on violence and are not arrogant in their leadership.

“Wenzi answered: “Those who in the past reigned on the basis of the Way…those who reigned on the basis of warfare is called ‘greedy warfare.’ To presume on the sheer size of one’s realm and take pride in one’s people…sheer number, while desiring to appear more worthy than one’s enemies, is called ‘arrogant warfare.’“

Bamboo fragments 1198, 0619, 2419, 0829, 0850, 2210, 1035, 0572, 2217, 2278, and 2385

A leader remains humble and does not claim great authority. By being humble they may accomplish much.

“This is why when sage kings hold on to the One, they appear small; when they act effortlessly,…By appearing small, they could succeed in their great achievement. By…preserving quietude…paragon for the [world].”

Bamboo fragments 0593, 0908, and 0775

A leader should look to nature as an example on how to act. A river flows to the lowest points and flows around obstacles. In the same way the leader should be humble, restrained, and yielding.

“Sages model themselves after Heaven’s Way, those who belong to the
common people take this to lower themselves…humility, retreat, restraint, and reduction is what they use to model themselves after Heaven.”

“The rivers and seas are kings of the hundred valleys because of this Way. Therefore they can extend their achievements for a long time.”

Bamboo fragments 0581, 2331, 1178, 0871, 0912, and 0916

Conclusion

A leader should act according to the way in order to deal with a chaotic world. They do not force action and remain flexible. They do not rely on violence or become arrogant. Instead they act like a river that flows to the lowest point and around obstacles. A leader stays humble, restrained, and yielding.

Resources

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018. Quotes taken from this source found on pages 44, 61-62, 64-68, 73-74, 76-77, and 93.

Els, P. van. (2006, May 29). The Wenzi: creation and manipulation of a Chinese
philosophical text. Retrieved from https://hdl.handle.net/1887/4428.

Liezi Chapter 8: Causality

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter eight is named Causality and focuses on living in accordance with the Way.

Emptiness

The sage focuses on the internal in order to be in accordance with the Way. They try to reach a state of emptiness.

“What Gao keeps in view is the spiritual mechanism. In making sure of the essential, he forgets the homely details; intent on the inward qualities, he loses sight of the external. He sees what he wants to see, and not what he does not want to see. He looks at the things he ought to look at, and neglects those that need not be looked at.”

Nature

The sage recognizes the superiority of nature. They see themselves as part of nature and not above it.

“If it took the Creator three years to make a single leaf, there would be very few trees with leaves on them. The Sage will rely not so much on human science and skill as on the evolution of Dao...All the living creatures of the universe stand in the same category as ourselves, and one is of no greater intrinsic value than another. It is only by reason of size, strength or cunning that some particular species gains the mastery, or that one preys upon another. ”

Effortless Action

They know that it is best to align their actions with nature by being in the moment and going with the flow. This effortless action exerts less energy and causes one to be more successful.

“Success consists in hitting off the right moment, while missing it means failure. Your method was identical with ours, only the result was different...There is no rule of thumb for seizing opportunities, hitting off the right moment, or adapting oneself to circumstances; it is all a matter of native wit.”

They know that it is often better to take no action.

“The Duke saw the point, and forthwith turned home with his army. Before he got back, an invading force had already crossed his northern frontier!”

Events that seem negative can turn out to be positive in the long run. A father and son suddenly are stricken with blindness. This malady prevents them from fighting in a war and ends up saving their lives.

Happiness

The sage does not allow external things such as wealth, power, knowledge, or reputation distract them. They are not concerned with profit because it leads to conflict.

“He who does not follow Dao…may be likened to one who, when leaving a house, does not go by the door, or, when traveling abroad, does not keep to the straight road. To seek profit in this way, is it not a thing that is impossible?…You may do good without thinking about fame, but fame will come to you nevertheless. You may have fame without aiming at [ill gotten gains], but [ill gotten gains] is sure to follow in its wake. You may be rich without wishing to provoke emulation and strife, yet emulation and strife will certainly result. Hence the superior man is very cautious about doing good.”

They know that status causes envy, power causes dislike, and wealth causes resentment.

“’This Mr. Yu,’ they said, ‘has been enjoying his wealth for many a long day, and has always treated his neighbors in the most arrogant spirit. And now, although we have never offended him, he insults us with this dead rat.’”

They do not allow knowledge to distract them. Like sheep who get easily lost when there are numerous pathways. The sage remains humble which avoids resentment. The sage avoids things that are valued. They don’t want to own valuable land because it causes jealousy. A sage does not concern themself with reputation.

“Reputation is only an echo, external conduct only a shadow. ”

Leadership

A sage recognizes their own limitations and delegates important tasks to others.

“The wise man puts his trust in others: thus he reaches fullness of years without decay, perfection of wisdom without bewilderment. In the government of a State, then, the hardest thing is to recognize the worth of others, and not to rely upon one’s own.”

In order to lead, one must be personally orderly. No one who is unorganized can run a state effectively. As one rises in leadership they should become more humble, detailed and benevolent.

Summary

The sage focuses on the internal and reaching a state of emptiness. They are part of nature and engage in effortless action to flow with nature. This exerts less energy and causes one to be more successful. They know that it is often better to take no action. The sage ignores external distractions such as wealth, power, knowledge, and reputation. They know that status and wealth cause envy. A leader should recognizes their limitations, delegate to others, and remain orderly on the inside.

Resource

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

The Book of Master Lie, Thomas Cleary, translator. 2011. A nice translation of Liezi.

Return: Liezi

Liezi Chapter 7: Yang Zhu

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter seven is named Yang Zhu and focuses on living in the moment.

Reputation, fame, and status

The sage does not worry about external factors such as reputation, fame, or status.

“He who renounces fame has no sorrow.”

They know that reputation does not reflect reality. One may live generously but only have a good reputation after they die. One may live indulgently, but have a bad reputation after they die.

“All these four sages, while alive, had not one day’s pleasure, and after their death a reputation lasting many years. Yet reputation cannot bring back reality...These two villains while alive took delight in following their own inclination and desires, and after death were called fools and tyrants. Yet reality is nothing that can be given by reputation.”

Fame and status are also artificial and have no lasting benefit.

“The ignorant, while seeking to maintain fame, sacrifice reality...Those who are not too fond of honor do not desire reputation. Those who do not want power desire no rank.”

Wealth

The sage knows that striving for wealth makes one unfulfilled.

“Comfort and elegance, music and beauty. Yet one cannot always gratify the desire for comfort and elegance nor incessantly enjoy beauty and music. Besides, being warned and exhorted by punishments and rewards, urged forward and repelled by fame and laws, men are constantly rendered anxious.”

The physical body is also a possession which one should not become attached.

“For possessing a body or things would be unlawfully appropriating a body belonging to the whole universe, and appropriating things belonging to the universe which no sage would do.”

It doesn’t matter if one values life, they will still die at their natural time. There is no point in worrying about death.

“’There are men who cherish life and care for their bodies with the intention of grasping immortality. Is that possible?’ Yang Zhu replied: ‘According to the laws of nature there is no such thing as immortality.’”

Worrying about a long life, fame, status, or wealth causes unneeded stress.

“There are four things which do not allow people to rest: Long life. Reputation. Rank. Riches.”

The future

The sage does not concern themselves with the future.

“Mark what it brings you, and be drifted away to annihilation. If you pay no regard to life and death, and let them be as they are, how can you be anxious lest our life should end too soon?”

They don’t concern themselves with what happens after death.

“What can I do when I am dead? They may burn my body, or cast it into deep water, or inter it, or leave it un-interred, or throw it wrapped up in a mat into some ditch, or cover it with princely apparel and embroidered garments and rest it in a stone sarcophagus. All that depends on mere chance.”

Emptiness

The sage focuses on the internal by seeking a state of emptiness. This allows one to be a peace with the world.

“But if anybody knows how to regulate internals, the things go on all right, and the mind obtains peace and rest.”

They cultivate humility, generosity, and compassion.

“Pity does not merely consist in an unusual feeling. So we may give the feverish rest, satiety to the hungry, warmth to the cold, and assistance to the miserable.”

Present moment

The sage finds contentment in the present moment.

“So they lose the happiest moments of the present, and cannot really give way to these feelings for one hour. How do they really differ from chained criminals?”

The sage knows that the present moment is precious and fleeting.

“One hundred years is the limit of a long life. Not one in a thousand ever attains to it. Yet if they do, still unconscious infancy and old age take up about half this time. The time he passes unconsciously while asleep at night, and that which is wasted though awake during the day, also amounts to another half of the rest. Again pain and sickness, sorrow and fear, fill up about a hah, so that he really gets only ten years or so for his enjoyment.”

The best way to live is to do what you enjoy in the moment. Listen to good music, walk in beautiful environments, smell pleasant fragrances, speak freely, and make yourself comfortable.

“The Ancients knew that all creatures enter but for a short while into life, and must suddenly depart in death. Therefore they gave way to their impulses and did not check their natural propensities. They denied themselves nothing that could give pleasure to their bodies; consequently, as they were not seeking fame, but were following their own nature, they went smoothly on, never at variance with their inclinations.”

Summary

The sage does not worry about the external. Reputation, status, fame and wealth are all artificial and leaves one unfulfilled. They do not concern themselves with the future because it creates unneeded anxiety. Instead the sage focuses on the internal and seeks a state of emptiness. They are humble, generous, and compassionate and find contentment in savoring the present moment. One should surround themselves with pleasant sounds, environments, smells, and express themselves freely.

Resource

Yan Chu’s Garden of Pleasure. Anton Forke, translator. 1912. Classic public domain translation of Chapter 7 of the Book of Liezi.

Liezi Chapter 6: Effort and Destiny

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter six is named Effort and Destiny and explores the impact of the Way on our lives.

Success and Failure

A sage is one who lives their life according to the virtue of the Way. They view the Way as destiny and nature. They know that things such as success and failure are based on the flow of nature and often out of their control.

“Failure and success, high rank and humble station, riches and poverty — all these come naturally and of themselves.”

One should go along with nature just as farmers follow the seasons. A farmer might have a successful year based on the weather like a person might have a successful year based on the flow of the Way.

“The husbandman takes his measures according to the season, the trader occupies himself with gain, the craftsman strives to master his art, the official pursues power. Here we have the operation of human forces. But the husbandman has seasons of rain and seasons of drought, the trader meets with gains and losses, the craftsman experiences both failure and success, the official finds opportunities or the reverse. Here we see the working of Destiny.”

Life and Death

The sage recognizes that life and death are beyond their control. One doesn’t choose when they are born or when they die. One may die even if they value life. One may live even if they hate life.

“Old age and early death…all these come naturally and of themselves.”

People live their natural length of years and eventually the younger generation takes their place.

“But if all these rulers were now in possession, where would your Highness be? Why, standing in the furrowed fields, clad in coir cape and hat! Condemned to a hard life on earth, you would have had no time, I warrant, for brooding over death. Again, how did you yourself come to occupy this throne? By a series of successive reigns and removals, until at last your turn came. And are you alone going to weep and lament over this order of things? That is unmanly.”

Leadership

A leader who follows the Way forgives the mistakes of others. They do not engage in endless blaming of others. A true leader does not find fault in everyone else, launch endless investigations, or impose themselves on others.

A true leader is compassionate and inspires others. They are trusted by their superiors. They do their job so well that their superiors don’t think about them and others do not disobey them. They strive to be an able administrator.

A leader does not bully or criticize others. They know that this would be counterproductive and lead to a backlash. They never command others and always remain humble.

Summary

The Way can be seen as nature or destiny. It is best to flow with nature because success and failure, life and death, are often out of a person’s control. A leader acting in accordance with the Way forgives others, is compassionate and inspirational. They are trusted, never bully others, and remain humble.

“When the way is straight, I push on; when it is crooked, I let be.”

Resource

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

The Book of Master Lie, Thomas Cleary, translator. 2011. A nice translation of Liezi.

Next: Liezi Chapter 7

Liezi Chapter 5: Questions of Tang

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter five is named Questions of Tang.

The chapter includes mystical tales of immortal people, pearl forests, and gold buildings. Besides the fantastic imagery there is much about the sage and living according to the Way.

The Way

The Way has no beginning and no ending.

“To the beginning and end of things there is no precise limit. Beginning may be end, and end may be beginning. How can we conceive of any fixed period to either? That which we call an end at the present moment may be the beginning of a new thing, and that which we call a beginning may, contrariwise, be the end of something. End and beginning succeed one another until at last they cannot be distinguished.”

It is limitless and infinite.

“It may be that space is infinite, or it may be that it is limited. How can I tell? But beyond infinity there must again exist non-infinity, and within the unlimited again that which is not unlimited.”

It makes up all things great and small. It includes heaven and earth and all beings within.

“Thus, the lesser is always enclosed by a greater, without ever reaching an end. Heaven and earth, which enclose the myriad objects of creation, are themselves enclosed in some outer shell.” That which contains heaven and earth is the Great Void.” Enclosing heaven and earth and the myriad objects within them, this outer shell is infinite and immeasurable.”

Uniqueness

Some things are so vast that they defy imagination such as the massive bird Peng or the huge fish Leviathan which were also found in Zhuangzi, Chapter 1.

“The two mountains Tai Xing and Wangwu, which cover an area of 700 square li, and rise to an enormous altitude, originally stood in the south of the Qi district and north of Hoyang.”

Some things are so small that they pale in comparison.

“A certain foolish old man of North Mountain, already ninety years old, lived facing the mountains.”

Regardless of their size, all things are equal and unique, important in their own right.

Single mindedness

The sage is singleminded and therefore can accomplish much. The sage is completely in the moment.

“Though I myself must die, I shall leave a son behind me, and through him a grandson. That grandson will beget sons in his turn, and those sons will also have sons and grandsons. With all this posterity, my line will not die out, while on the other hand the mountain will receive no increment or addition. Why then should I despair of leveling it to the ground at last?”

Adaptability

The sage adapts instantly to life’s challenges. They do not see events as good or bad but take life as it comes. It is similar to a driver guiding a horse who responds instantly by tugging on the bridle.

Social Harmony

Living with the Way means to be in equality and harmony with others. The sage is not arrogant, nor contentious, and lives a full life. They do not rule over others.

The sage recognizes the relativity of different cultures and societies. They know that good and bad are often dependent on the person. In some cultures people cut their hair and wear very little clothing while in others they wear turbans and cover most of their body. Some lands produce crops while others hold factories. One can travel on water by boat or by car on land. Different cultures have different customs and laws.

Emptiness

The sage focuses on the inside in order to navigate the world. They seek a state of emptiness. They master their inner thoughts while living in the world with others.

Summary

The Way is limitless and has no beginning. It makes up all things which are equal in the Way. The sage is singleminded and adapts to life. They live in harmony with others, are not arrogant, and do not rule others. They recognize the relativity of good and bad and focus on the internal in order to navigate the external world.

Resource

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

The Book of Master Lie, Thomas Cleary, translator. 2011. A nice translation of Liezi.

Next: Liezi Chapter 6

Liezi Chapter 4: Confucius

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter four is named Confucius and rejects external praise while focusing on internal truth.

Acceptance

The sage knows that social rules or customs are not the Way. Instead the sage accepts life as it comes with no preconditions.

“He made no show of receiving his guests, but only gazed blankly at Liezi.”

The sage strives to be compassionate, adaptable, reflective, and reserved.

“Fraternizing with the hindmost row, he recognized no distinctions of rank or standing; meeting a sympathetic influence, and responding thereto, he did not allow his mind to be occupied with the external.”

Profit and Loss

The sage does not care about praise or condemnation.

“I hold it no honor,” said Long Shu, “to be praised in my native village, nor do I consider it a disgrace to be decried in my native State.”

The sage does not worry about gain or loss.

“Gain excites in me no joy, and loss no sorrow. I look…upon riches in the same light as poverty, upon my fellow-men as so many swine, and upon myself as I look upon my fellow-men.”

They accept both life and death.

“I look upon life in the same light as death.”

In this way pain, punishment, and loss have no effect.

“Afflicted as I am in these various ways, honors and rewards fail to rouse me, pains and penalties to overawe me, good or bad fortune to influence me, joy or grief to move me.”

Influence and Leadership

The sage influencers others without governing them.

“He governs not, yet there is no disorder. He speaks not, yet he is naturally trusted. He makes no reforms, yet right conduct is spontaneous and universal. So great and incomprehensible is he that the people can find no name to call him by.“

Those who lead with power or control are not true leaders. They are ignorant of leadership and incompetent.

“To receive sustenance from others, through inability to support oneself, places one in the category of dogs and swine...Those of higher social standing are lacking in technical knowledge, those who are employed by them are lacking in power. Only when there is a combination of technical knowledge and power can co-operative service exist.”

Emptiness

The sage does not rely on the five senses, but instead strives for a state of emptiness. The mind, body, and spirit become one with the Way.

“His ears do not hear, his eyes do not see, his mouth does not speak, his mind is devoid of knowledge, his body free from agitation...The soul had subjugated the body. The mind being void of sense-impressions, the countenance remained motionless.”

Travel is not taking a journey, but is a focus inward seeking emptiness. The sage opens themselves up to the universe. They are not aware of their own thoughts, actions, or speech.

“But one who is able to discern a connecting unity in the most multiform diversity will surely, in his survey of the universe, be unconscious of the differences between positive and negative.”

Always Alive

The Way is responsible for all creation. One can achieve eternity when they are with the Way. Even though their life ends it doesn’t truly perish.

“He who has attained to perfect knowledge is also silent. He who uses silence in lieu of speech really does speak.”

Summary

The sage knows that artificial rules are unimportant. One should accept what comes. The sage is compassionate and does not seek praise. They influence others but do not command. They strive for emptiness where mind and body become one. The Way is responsible for all creation and though life ends, it doesn’t truly perish.

Resource

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

Next: Liezi Chapter 5

Liezi Chapter 3: Dreams

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter three is named Dreams and focuses on harmony and perspective.

Creation

The sage recognizes that the Way is responsible for creation. This process is too complex to truly understand so we label it Way for convenience sake.

“The Creator’s ingenuity is mysterious, His operations secret and profound.”

It creates constant change. It is responsible for important events such as birth, growth, happiness, and death. It seeks balance and results in differences in temperature, light, intelligence, strength, and wakefulness.

“The point at which creation begins, the change effected by the Dual Principles — these are called respectively Life and Death. That which underlies the manifold workings of Destiny is called Evolution…It is his spontaneity that constitutes the mystery.“

Reality

The sage recognizes that life and death are both aspects of creation.

“Essential matter unites with extensive energy to become a bodily substance, which follows the line of evolution and passes away, but does not, on that account, relapse into nothingness...Therefore it arises anon, and anon it is destroyed.”

Dreams and wakefulness are also aspects of creation.

“’Once upon a time,’ he said, ‘a wood-cutter dreamt that he had got a deer, but couldn’t remember the place where he had put it. Now I have found the deer, so it appears that his dream was a true dream. ‘On the contrary,’ said his wife, ‘it is you who must have dreamt that you met a wood-cutter who had caught a deer. Here you have a deer, true enough. But where is the wood-cutter? It is evidently your dream that has come true.’ ‘I have certainly got a deer,’ replied her husband ; ‘so what does it matter to us whether it was his dream or mine?’”

Moderation

The sage strives for moderation which includes finding the proper work life balance. Working too hard causes exhaustion.

“All day long he was groaning as he went about his work, and when night came he was reeling with fatigue and would sleep like a log. His spirit was then free to wander at will, and every night he dreamt that he was a king, enthroned in authority over the multitude, and controlling the affairs of the whole State. He took his pleasure in palaces and belvederes, following his own fancy in everything, and his happiness was beyond compare.”

Forcing others to work too hard will also lead to unbalance. Mr. Yin was a businessman who worked his employees too hard.

“Every night he dreamt that he was another man’s servant, running about on menial business of every description, and subjected to every possible kind of abuse and ill-treatment. He would mutter and groan in his sleep, and obtained no relief until morning came.”

In the Moment

The sage stays in the moment and doesn’t worry about the future or regret the past. Huazi of Song had short term memory. His family sought help and he was eventually cured.

“Lately, when I was steeped in forgetfulness, my senses were so benumbed that I was quite unconscious of the existence of the outer world. But now I have been brought suddenly to a perception of the events of half a lifetime. Preservation and destruction, gain and loss, sorrow and joy, love and hate have begun to throw out their myriad tentacles to invade my peace; and these emotions will, I fear, continue to keep my mind in the state of turmoil that I now experience. Oh ! if I could but recapture a short moment of that blessed oblivion!”

Perspective

The sage never assumes they are right and recognizes the perspectives of others. Mr. Pang’s son has a condition where he saw everything backward. What was white to others was black to him. The sage knows that from the son’s point of view everyone else is confused.

The king thought the palace he built was the most beautiful ever created.

“It stood six thousand feet high, overtopping Mount Zhongnan, and it was called Touch-the-sky Pavilion...Ravishing music was played to the honored guest by the Imperial bands; several times a month he was presented with fresh jeweled raiment; every day he had set before him some new and delicious food.”

Yet when he saw the magician’s palace set in the clouds with unrivaled sights, sounds, and scents he knew his palace could not compare.

“He gazed at his own palace on the earth below, and it seemed to him no better than a rude pile of clods and brushwood.”

The sage acknowledges that perception shapes reality. They are always willing to see things from another’s perspective.

“Pointing out a certain shrine, they told him that it was his own village altar, and he heaved a deep sigh. They showed him a house, and said: ‘This is where your ancestors lived;’ and the tears welled up in his eyes. Finally, they brought him in front of a mound and said: ‘This is the tomb where your ancestors lie buried.’ The old man could control himself no longer, and wept aloud. But his fellow-travellers burst into roars of laughter. ‘We have been hoaxing you,’ they cried; this is only the Jin State.”

Conclusion

While the sage doesn’t understand the Way, they realize it is responsible for creation and change yet seeks balance. Life, death, reality, and dreams are all aspects of the Way. Moderation is a way to find balance and includes finding a good work life balance. The sage stays in the moment and does not regret the past or worry about the future. They never assume they are right and consider the perspectives of others. They understand that perception defines reality.

Resource

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

The Book of Master Lie, Thomas Cleary, translator. 2011. A nice translation of Liezi.

Next: Liezi Chapter 4