Balance – Daoism

Flexibility

Daoism teaches that life is constantly changing and no two moments are exactly the same. The best way to live is to adapt to these changes by using the virtue of flexibility. This mindset helps one stay in the moment, make important long term decisions, and adapt to sudden change.

The Way

The Way is the ultimate example of flexibility. It includes both existence and non-existence. It has shape while at the same time is without form.

“Unending, unnameable, it returns to nothingness. Formless forms, and imageless images, subtle, beyond all understanding.”

Dao De Jing, Chapter 14

It is cautious and yielding.

“They were careful as someone crossing a frozen stream in winter. Alert as if surrounded on all sides by the enemy. Courteous as a guest. Fluid as melting ice.”

Dao De Jing, Chapter 15

Water

Consider the flexible nature of water. Although it is soft it suffers no harm when struck. It can be peaceful, choppy, or crash as a wave. Water adjusts to its environment and flows around obstacles.

“Water is the softest and most yielding substance. Yet nothing is better than water, for overcoming the hard and rigid, because nothing can compete with it.”

Dao De Jing, Chapter 78

Bamboo

Flexibility represents life while rigidness represents death. The mighty oak tree appears strong but refuses to bend in the storm. The bamboo appears weak but bends with the wind and survives.

“The living are soft and yielding; the dead are rigid and stiff. Living plants are flexible and tender; the dead are brittle and dry. Those who are stiff and rigid are the disciple of death. Those who are soft and yielding are the disciples of life.”

Dao De Jing, Chapter 74

The sage knows that what has deep roots will survive.

“That which is well built will never be torn down. That which is well latched can not slip away. Those who do things well will be honored from generation to generation.”

Dao De Jing, Chapter 54

Passive Energy

The sage is flexible because they embrace passive energy. Like a mother they care for others but don’t need to dominate.

“Can you love people and lead them without forcing your will on them? When Heaven gives and takes away can you be content with the outcome? When you understand all things can you step back from your own understanding?Giving birth and nourishing, making without possessing, expecting nothing in return. To grow, yet not to control: This is the mysterious virtue.”

Dao De Jing, Chapter 10

They are reflective and yielding.

“The female overcomes the male by the power of her position. Her tranquility gives rise to her humility.”

Dao De Jing, Chapter 61

They are always ready to retreat.

“It is better to become the passive in order to see what will happen. It is better to retreat a foot than to advance only an inch.”

Dao De Jing, Chapter 69

Force

The sage does not need to be forceful because they know that gain can come from loss.

“In losing, much is gained, and in gaining, much is lost. What others teach I too will teach: ‘The strong and violent will not die a natural death.'”

Dao De Jing, Chapter 42

They never need to argue.

“Wise men don’t need to debate; men who need to debate are not wise.”

Dao De Jing, Chapter 81

They don’t contend yet still finds success.

“The Dao of the universe does not compete, yet wins.”

Dao De Jing, Chapter 73

Moderation

Flexibility helps the sage find balance in their own life. They recognize that some things need to be reduced while others expanded. Some situations require strength while others weakness.

“If you want something to return to the source, you must first allow it to spread out. If you want something to weaken, you must first allow it to become strong. If you want something to be removed, you must first allow it to flourish. If you want to possess something, you must first give it away. This is called the subtle understanding of how things are meant to be. The soft and pliable overcomes the hard and inflexible.”

Dao De Jing, Chapter 36

Summary

The sage uses the virtue of flexibility and lives in the moment. Like water they adjust to their environment and move around obstacles. They follow the nature of bamboo and yield in the face of adversity. The sage doesn’t hesitate to be passive and reflective. They know that gain comes from loss and never feel the need to contend. Flexibility helps one find balance in their own life.

Resource:

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

Next: Leadership

Moderation

The sage uses moderation in their life to eliminate extreme behavior. They avoid overindulgence on one end and severe self-denial on the other. Moderation reduces stress, improves health, and sets one up for a more balanced lifestyle.

Treasures

Moderation is one of the three most important virtues in Daoism.

“There are three jewels that I cherish: compassion, moderation, and humility.”

Dao De Jing, Chapter 67

It allows one to be generous because it saves resources that can be shared with others.

“With moderation, you will be able to give to others…abandoning moderation while being benevolent…will only lead to greater trouble.”

Dao De Jing, Chapter 67

Living in moderation reduces jealousy by showing others how to live simply.

“There is nothing better than moderation for teaching people or serving Heaven. Those who use moderation are already on the path to the Dao. Those who follow the Dao early will have an abundance of virtue.“

Dao De Jing, Chapter 59

It leads to a longer healthier life and helps one prioritize what is most important.

“This is spoken of as the deep root and the firm trunk, the Way to a long life and great spiritual vision.”

Dao De Jing, Chapter 59

Balance

The sage uses moderation to reach balance in their life. Each individual has to find the balance that works for them. They have to determine the proper level of indulgence and restraint in each part of their life.

“The greatest fullness seems empty.”

Dao De Jing, Chapter 45

The level of aggressiveness and passivity.

“If you want something to weaken, you must first allow it to become strong.”

Dao De Jing, Chapter 36

How much they like or dislike something.

“If you want something to be removed, you must first allow it to flourish.”

Dao De Jing, Chapter 36

Their level of coordination and un-coordination.

“The most valued skill seems like clumsiness.”

Dao De Jing, Chapter 45

Their balance between eloquence and silence.

“The greatest speech seems full of stammers.”

Dao De Jing, Chapter 45

The sage works to reach proper balance in all parts of their life through the use of moderation.

Yin and Yang

As the individual begins to find balance in their life they start to recognize that the universe is a mixture of passive and active energy.

“All things carry Yin yet embrace Yang.”

Dao De Jing, Chapter 42

These forces rely on each other for existence and relativity. Beauty has no meaning without ugliness. Good has no value without bad.

“When people see things as beautiful, ugliness is created. When people see things as good, evil is created.”

Dao De Jing, Chapter 2

Happiness doesn’t mean anything unless you can compare it to sadness.

“Good fortune has its roots in disaster, and disaster lurks with good fortune. Who knows why these things happen, or when this cycle will end?”

Dao De Jing, Chapter 58

Taking this idea a step further one can define existence and non-existence as well as non-being and being.

“Being and non-being produce each other.”

Dao De Jing, Chapter 2

Summary

The sage uses moderation to eliminate extreme behavior which helps reduces stress and improve health. It allows one to be more generous, less jealous, and put things into perspective. The sage works to reach proper balance in all parts of their life. They recognize that all aspects of the universe has a mixture of both passive and active energy which relies on each other for existence.

Resource:

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

Next: Humility

Simplicity

Simplicity helps one be in harmony with the Way. It frees one from desires, reduces stress, and helps with grounding.

Balance

The Way is simple yet nothing is above it. If one allows simplicity into their life then everything gets taken care of and they reach balance.

“The Dao is nameless and unchanging. Although it appears insignificant, nothing in the world can contain it. If a ruler abides by its principles, then her people will willingly follow. Heaven would then reign on earth, like sweet rain falling on paradise. People would have no need for laws, because the law would be written on their hearts.”

Dao De Jing, Chapter 32

Desires

The sage embraces simplicity because it gets them closer to the Way. They are not distracted by desires and know when they have had enough.

“There is no greater transgression than condoning people’s selfish desires, no greater disaster than being discontent, and no greater retribution than for greed. Whoever knows contentment will be at peace forever.”

Dao De Jing, Chapter 46

“Therefore the Master lets things take their course and thus never fails. She doesn’t hold on to things and never loses them.”

Dao De Jing, Chapter 64

By limiting desire they reduce unneeded stress.

“Throw away profit and greed, and there won’t be any thieves. These three are superficial and aren’t enough to keep us at the center of the circle, so we must also: Embrace simplicity. Put others first. Desire little.”

Dao De Jing, Chapter 19

In this way simplicity leads to both calm and grounding.

“If selfish desires were to arise after their transformation, I would erase them with the power of the Uncarved Block. By the power of the Uncarved Block, future generations would lose their selfish desires. By losing their selfish desires, the world would naturally settle into peace.”

Dao De Jing, Chapter 37

Child Like

Simplicity allows one to return to a child like state.

“If you embrace the world, the Dao will never leave you and you become as a little child.”

Dao De Jing, Chapter 28

“Can you focus your life-breath until you become supple as a newborn child? While you cleanse your inner vision will you be found without fault?”

Dao De Jing, Chapter 10

“One who is filled with the Dao is like a newborn child.”

Dao De Jing, Chapter 55

Then they can reach their full potential like uncarved wood.

“If you embrace the world with compassion, then your virtue will return you to the uncarved block.”

Dao De Jing, Chapter 28

“Whole as an uncarved block of wood.”

Dao De Jing, Chapter 15

Without simplicity one’s essence is divided and their energy is weakened.

“The block of wood is carved into utensils by carving void into the wood. The Master uses the utensils, yet prefers to keep to the block because of its limitless possibilities. Great works do not involve discarding substance.”

Dao De Jing, Chapter 28

“The Dao works to use the excess, and gives to that which is depleted.”

Dao De Jing, Chapter 77

Avoid Excess

The sage prioritizes their well being and sees all else as excess.

“Which is more important, your honor or your life?Which is more valuable, your possessions or your person? Which is more destructive, success or failure?Because of this, great love extracts a great cost and true wealth requires greater loss. Knowing when you have enough avoids dishonor, and knowing when to stop will keep you from danger and bring you a long, happy life.”

Dao De Jing, Chapter 44

“To wear fancy clothes and ornaments, to have your fill of food and drink and to waste all of your money buying possessions is called the crime of excess. Oh, how these things go against the way of the Dao!”

Dao De Jing, Chapter 53

They know they can’t conquer the world so they don’t bother trying. They avoid extravagance.

“Do you want to rule the world and control it? I don’t think it can ever be done. The world is a sacred vessel and it can not be controlled. You will only make it worse if you try. It may slip through your fingers and disappear…The Master accepts things as they are, and out of compassion avoids extravagance, excess and the extremes.”

Dao De Jing 29

“The Master desires no possessions. Since the things she does are for the people, she has more than she needs.”

Dao De Jing, Chapter 81

Complexity

The world includes so much complexity with numerous rules and reams of knowledge. Everything has been labeled and categorized. The sage knows it is best to avoid complexity and protects themself by doing so.

“Naming is a necessity for order, but naming can not order all things. Naming often makes things impersonal, so we should know when naming should end. Knowing when to stop naming, you can avoid the pitfall it brings. All things end in the Dao just as the small streams and the largest rivers flow through valleys to the sea.”

Dao De Jing, Chapter 32

There are so many things to see, sounds to hear, and flavors to taste. One can become overwhelmed and distracted by the pursuit of pleasure.

“Five colors blind the eye. Five notes deafen the ear. Five flavors make the palate go stale. Too much activity deranges the mind. Too much wealth causes crime. The Master acts on what she feels and not what she sees. She shuns the latter, and prefers to seek the former.”

Dao De Jing, Chapter 12

Daily Decrease

The sage doesn’t increase their knowledge or possessions but decreases them every day.

“One who seeks knowledge learns something new every day. One who seeks the Dao unlearns something new every day.”

Dao De Jing, Chapter 48

They return to a simpler time.

“Let people enjoy the simple technologies, let them enjoy their food, let them make their own clothes, let them be content with their own homes, and delight in the customs that they cherish.”

Dao De Jing, Chapter 80

Summary

The sage embraces simplicity because it helps them be in harmony with the Way. By limiting their desires they reduce their stress, find calm, and stay grounded. They return to a child like state like an uncarved wood where their essence is whole. The sage prioritizes their well being and avoid excess. They know that all things take care of themself. The sage decreases complexity every day and returns to a simpler time.

“There are three jewels that I cherish: compassion, moderation, and humility…With moderation, you will be able to give to others.”

Dao De Jing, Chapter 67

Resource:

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

Next: Emptiness

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

Confucianism and Buddhism

The three teachings of Eastern Asia include Daoism, Confucianism, and Buddhism. Each can be better understood by contrasting them with the other.

Confucianism

Confucianism stresses obedience to authority because Confucius saw that people needed guidance to avoid immorality. Confucius came up with many guidelines for people to live by to have a structured and prosperous society. Much of this centers on respect for parents and elders.

Daoism

Daoism teaches that the Way creates and guides the universe. Laozi said life is much more satisfying if one follows the natural state of the Dao using meditation. This includes constant change due to the opposing forces of Yin and Yang. There is no sweet without the sour. Authorities should be hesitant to act and only do the minimum amount so as to not upset the natural balance.

“Being and non-being produce each other. Difficult and easy complement each other. Long and short define each other. High and low oppose each other. Fore and aft follow each other.”

Dao De Jing, Chapter 2

Buddhism

Buddhism teaches that life is suffering because people are attached to their possessions and desires. Similar to Daoism it involved meditation to find inner peace and to follow the Eight Fold Path of right speech, action, livelihood, effort, and mindfulness. Eventually, one can reach a state of Nirvana or “state of peace” and become enlightened breaking out of a constant cycle of rebirth.

The Three Vinegar Tasters

These beliefs can be contrasted by the parable of the Three Vinegar Tasters. Confucius, Buddha and Laozi put their finger in a vat of vinegar to taste it. Confucius reacts with a sour face, Buddha reacts with a bitter face, but Laozi reacts with a happy face (Wikipedia, Vinegar Tasters).

Resource:

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

Wikipedia, Vinegar Tasters.