Effortless Action – Page 2

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“

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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]“

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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.“

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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“

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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.’“

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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].”

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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.”

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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

Zhuangzi Chapter 26: Contingencies

The book Zhuangzi is an essential text in Daoism. Chapter Twenty Six, Contingencies, rejects the human values of wealth, power, excess, and fame.

“Ill-regulated virtue ends in reputation. Ill-regulated reputation ends in notoriety. Scheming leads to confusion. Knowledge begets contentions. Obstinacy produces stupidity. Organised government is for the general good of all.”

Wealth

The sage rejects things that humanity values such as wealth. They see that external things do not bring happiness. Instead they focus on the internal and reaching a state of emptiness.

“The heart feels as though suspended between heaven and earth. So in the struggle between peace and unrest, the friction between good and evil, much fire is evolved which consumes the inner harmony of man. But the mind is unable to resist fire. It is destroyed, and with it Dao comes to an end.”

Power

The sage rejects power and leadership. They are content with their daily life.

“To take a rod and line, and go to a pool, and catch small fry is a very different thing from catching big fish. And by means of a little show of ability to secure some small billet is a very different thing from really pushing one’s way to the front.”

Excess

The sage rejects accumulating possessions and excess. They live life sticking to the necessities.

“Yesterday, as I was coming along, I heard a voice calling me. I looked round, and in the cart-rut I saw a stickleback. ‘And what do you want, stickleback?’ said I. ‘I am a denizen of the eastern ocean,’ replied the stickleback. ‘Pray, Sir, a pint of water to save my life.’ ‘Yes,’ said I. ‘I am just going south to visit the princes of Wu and Yue. I will bring you some from the west river. Will that do?’ At this the stickleback flushed with anger and said, ‘I am out of my element. I have nowhere to go. A pint of water would save me. But to talk to me like this, — you might as well put me in a dried-fish shop at once.’”

Fame

The sage rejects fame and does not value reputation. They remain humble and do not assume that they know what is right. They always reflect before taking action which makes success much more likely.

“Yet this is the common way of all, to lure people by fame, to bind them by ties of gratification. Better than extolling Yao and cursing Jie is oblivion of both, keeping one’s praises to oneself. These things react injuriously on self; the agitation of movement results in deflection. The true Sage is a passive agent. If he succeeds, he simply feels that he was provided by no effort of his own with the energy necessary to success.”

Knowledge

The sage knows the limit of human knowledge and does not feel the need to accumulate it. Instead they work towards emptiness and the unity of all things.

“Truly wisdom has its limits; spirituality, that which it cannot reach. In spite of the highest wisdom, there are countless snares to be avoided; If a fish has not to fear nets, there are always pelicans. Get rid of small wisdom, and great wisdom will shine upon you.”

Emptiness

The state of emptiness is seeing the connection of all things. The sage stays focused on the Way.

“All sentient beings depend upon breath. If this does not reach them in sufficient quantity, it is not the fault of God. God supplies it day and night without cease, but man stops the passage. Man has for himself a spacious domain. His mind may roam to heaven.”

This allows the sage to live in the world without becoming encumbered by it. The sage goes with the flow and does not force action. They accept the world for what it is.

“Only the perfect man can transcend the limits of the human and yet not withdraw from the world, live in accord with mankind and yet suffer no injury himself...Wherefore it has been said, ‘The perfect man leaves no trace behind.’”

In emptiness there is no agitation, trouble, or worry.

“Repose gives health to the sick. Rubbing the eyelids removes the wrinkles of old age. Quiet will dispel anxieties. These remedies however are the resource only of those who need them. Others who are free from such ills pay no attention thereto.”

In emptiness, one forgets skills, techniques, and human knowledge.

“The [purpose] of a fish-trap is the fish. When the fish is caught, the trap may be ignored. The [purpose] of a rabbit-snare is the rabbit. When the rabbit is caught the snare may be ignored. The [purpose] of language is an idea to be expressed. When the idea is expressed, the language may be ignored. But where shall I find a man to ignore language, with whom I may be able to converse?”

Summary

The sage rejects the human values of wealth, power, excess, and fame. They see that these external things do not bring happiness. They work towards emptiness and the connection of all things. This allows them to live the world without being bothered by it. They only act if necessary and after much reflection.

Resource

Chuang Tzu, Mystic, Moralist and Social Reformer, Herbert A. Giles, translator. Bernard Quaritch 1889. Classic public domain translation.

Return: Zhuangzi

Zhuangzi Chapter 18: Perfect Happiness

The book Zhuangzi is an essential text in Daoism. Chapter Eighteen, Perfect Happiness, centers on the question of what do humans value? Can money buy happiness? What must a person do to be happy?

Happiness

This chapter begins with the essential question, “Can one be happy in life?”

“Is perfect happiness to be found on earth, or not? Are there those who can enjoy life, or not? If so, what do they do, what do they affect, what do they avoid, what do they rest in, accept, reject, like, and dislike?”

Human Values

Humanity values wealth, reputation, power, and long life. Many find happiness in fashionable clothes, rich food, leisure activities, music, and beauty. Humanity doesn’t value poverty, a short life, or a hectic lifestyle.

“What the world esteems comprises wealth, rank, old age, and goodness of heart. What it enjoys comprises comfort, rich food, fine clothes, beauty, and music. What it does not esteem comprises poverty, want of position, early death, and evil behavior. What it does not enjoy comprises lack of comfort for the body, lack of rich food for the palate, lack of fine clothes for the back, lack of beauty for the eye, and lack of music for the ear.”

Wealthy

The wealthy rush around all day accumulating wealth. They engage in complex business dealings, long term planning, and questionable schemes. They accumulate more wealth than they could possibly use in their lifetime. They worry if they are making the right decisions.

“Wealthy people who toil and moil, putting together more money than they can possibly use, — from the point of view of our physical frame, is not this going beyond the mark? Officials of rank who turn night into day in their endeavors to compass the best ends; — from the point of view of our physical frame, is not this a divergence?”

Wealth does not bring one true happiness. The rich are too rushed and can’t slow down to enjoy the moment. They are constantly worrying about protecting their possessions. They convince themselves that money will make them happy.

“As to what the world does and the way in which people are happy now, I know not whether such happiness be real happiness or not. The happiness of ordinary persons seems to me to consist in slavishly following the majority, as if they could not help it. Yet they all say they are happy.”

True Happiness

The sage does not accumulate possessions. They find true happiness in the state of effortless action. They follow the natural contours of life and do not force anything. They only take action after much reflection and when it seems natural in the moment. This state of “inaction” brings peace and clarity and helps determine what is right and wrong. It feels as if things get done all by themselves and everything that needs to gets done gets done.

“I make true pleasure to consist in inaction, which the world regards as great pain. Thus it has been said, ‘Perfect happiness is the absence of happiness; perfect renown is the absence of renown’. Now in this sublunary world of ours it is impossible to assign positive and negative absolutely. Nevertheless, in inaction they can be so assigned. Perfect happiness and preservation of life are to be sought for only in inaction. Let us consider. Heaven does nothing; yet it is clear. Earth does nothing; yet it enjoys repose. From the inaction of these two proceed all the modifications of things...Therefore it has been said, ‘Heaven and earth do nothing, yet there is nothing which they do not accomplish.’”

Life and Death

The sage keeps life and death in proper perspective. They mourn the loss of a loved one, but also realize that life and death are part of nature. There was a time before birth and having a body or spirit. One is born, grows, and finally dies. This is the progression of things.

“’Not at all,’ replied Zhuangzi. ‘When she died, I could not help being affected by her death. Soon, however, I remembered that she had already existed in a previous state before birth, without form, or even substance; that while in that unconditioned condition, substance was added to spirit; that this substance then assumed form; and that the next stage was birth. And now, by virtue of a further change, she is dead, passing from one phase to another like the sequence of spring, summer, autumn, and winter. And while she is thus lying asleep in Eternity, for me to go about weeping and wailing would be to proclaim myself ignorant of these natural laws. Therefore I refrain.’”

In fact the dead would not choose to be alive again because they wouldn’t give up the peacefulness of death for the troubles of life.

“’Were I to prevail upon God to allow your body to be born again, and your bones and flesh to be renewed, so that you could return to your parents, to your wife, and to the friends of your youth,—would you be willing?’ At this, the skull opened its eyes wide and knitted its brows and said, ‘How should I cast aside happiness greater than that of a king, and mingle once again in the toils and troubles of mortality?’”

People have different Needs

A sage knows that people have different needs. A bird travels in a flock, likes the forest, eats fish, and hates human noise. Fish swim in the water and eat insects. Humans aren’t birds or fish so they have different needs than them.

“Water, which is life to fishes, is death to man. Being differently constituted, their likes and dislikes are different. Therefore the Sages of the past favored not uniformity of skill or of occupation.”

Individuals have different needs due to their biology, environment, and life experiences. A seed grows differently in water, on the bank of a stream, or on the side of a slope.

“Certain germs, falling upon water, become duckweed. When they reach the junction of the land and the water, they become lichen. Spreading up the bank, they become the dog-tooth violet.”

Interconnectedness

The sage knows that all living things are connected. Roots of a plant need rich soil to grow. Worms eat its roots while butterflies eat its leaves. Birds eat butterflies and animals eat plants. Humans eat all of these but eventually pass away and return to the soil.

“The roots of Crow’s Feet turn into maggots, and their leaves turn into butterflies. Before long, the butterflies are transformed and turn into insects…Jiuyou bugs are born from Mourui bugs, and Mourui bugs are born from Rot Grubs, and Rot Grubs are born from Sheep’s Groom. Sheep’s Groom couples with bamboo that has not sprouted for a long while and produces Green Peace plants. Green Peace plants produce leopards, and leopards produce horses, and horses produce men. Men in time return again to the mysterious workings. So all creatures come out of the mysterious workings and go back into them again.”

Summary

What is happiness? Humanity values wealth, reputation, and power. However, these things do not guarantee happiness and can actually prevent it. Wealth brings a hectic life and worry about protecting possessions. The sage finds happiness in the state of effortless action. They only take action after much reflection when it seems natural in the moment. The sage keeps life and death in proper perspective and realize that they are part of nature. Individuals have different needs due to their biology, but are still connected as part of nature.

Resource

Chuang Tzu, Mystic, Moralist and Social Reformer, Herbert A. Giles, translator. Bernard Quaritch 1889. Classic public domain translation.

Next: Zhuangzi Chapter 19

Zhuangzi Chapter 5: The Evidence of Virtue Complete

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Five is The Evidence of Virtue Complete and describes what a sage looks like who is in a state of virtue.

Interconnectedness

One enters this state when they shift their perspective to be in harmony with the Way.

“’A man,’ replied Confucius, ‘does not seek to see himself in running water, but in still water. For only what is itself still can instill stillness into others.’...infinitely great is that which makes them divine!”

They can be in harmony by viewing all of creation as interconnected. The Dao becomes a guide and one sees the unity of all things.

“From the point of view of sameness, all things are ONE. Such is the position of Wang Tai. He does not trouble about what reaches him through the senses of hearing and sight, but directs his whole mind towards the very climax of virtue.”

Admit Faults

Those approaching virtue admit to their faults and do not make excuses for their past behavior. They do not care for fame or reputation.

“’Those who disguise their faults,’ said Shentu Jia, ‘so as not to lose their toes, are many in number. Those who do not disguise their faults, and so fail to keep them, are few. To recognize the inevitable and to quietly acquiesce in Destiny, is the achievement of the virtuous man alone.’”

In the Moment

They are focused on the moment and do not allow joy or sorrow to affect them. They simply let things be as they are.

“By a man without passions I mean one who does not permit good and evil to disturb his internal economy, but rather falls in with whatever happens, as a matter of course, and does not add to the sum of his mortality.”

They make no plans and do not allow loss to affect them. They do not care for profit, but only are concerned with being in harmony with the Way.

“For the truly wise make no plans, and therefore require no wisdom. They do not separate, and therefore require no glue. They want nothing, and therefore need no virtue. They sell nothing, and therefore are not in want of a commercial capacity. These four qualifications are bestowed upon them by God and serve as heavenly food to them.”

The Body

If someone has virtue the body is unimportant. It does not matter if someone is ugly, poor, or powerless. A man of virtue named Ai Taituo was considered ugly and was not powerful or wealthy. However, women wanted to be near him and the rich wanted him to run their estates.

“Thus it is that virtue should prevail and outward form be forgotten. But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten. This is forgetfulness indeed!”

Physical disabilities or limitations are unimportant. The body is simply seen as a dwelling.

“He beholds all things as though ONE, without observing their discrepancies. And thus the discrepancy of his toes is to him as would be the loss of so much mud.”

Life and Death

In this state one is unconcerned about life and death or the events of the day. The world could come to an end and it would not affect them.

“’Life and Death are all powerful,’ answered Confucius, ‘but they cannot affect it. Heaven and earth may collapse, but that will remain. If this is found to be without flaw, it will not share the fate of all things. It can cause other things to change, while preserving its own constitution intact.’”

They do not fear death but see life and death as part of the Way. Wang Tai was in virtue and many wanted to be his disciples. It didn’t matter that he had been a criminal or that he didn’t formally teach.

“’Why do you not meet him with the continuity of life and death, the identity of can and can not,’ answered Lao Dan, ‘and so release him from these fetters?’”

Summary

The Sage is one who is in a state of virtue. One enters this state when they are in harmony with the Dao and view all of creation as interconnected. They can admit their faults and do not care for fame or wealth. They live in the moment and do not allow sorrow to affect them. It doesn’t matter if the person is ugly, poor, or without power. They are not concerned with death and see the body as a dwelling.

“‘Life and Death,’ replied Confucius, ‘existence and non-existence, success and non-success, poverty and wealth, virtue and vice, good and evil report, hunger and thirst, warmth and cold,—these all revolve upon the changing wheel of Destiny. Day and night they follow one upon the other, and no man can say where each one begins. Therefore they cannot be allowed to disturb the harmony of the organism, nor enter into the soul’s domain.’”

Resource

Chuang Tzu, Mystic, Moralist and Social Reformer, Herbert A. Giles, translator. Bernard Quaritch 1889. Classic public domain translation.

Next: Zhuangzi Chapter 6

Zhuangzi Chapter 4: Man Among Men

Master Zhuang is the secono most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Four is Man Among 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 Way. 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.

“On the other hand, if the Prince loves the good and hates the bad, what object will you have in inviting him to change his ways? Before you have opened your mouth to preach, the Prince himself will have seized the opportunity to wrest the victory from you. Your eye will fall, your expression fade, your words will stick, your face will change, and your heart will die within you. It will be as though you took fire to quell fire, water to quell water, which is popularly known as ‘pouring oil on the flames.’ ”

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.

“If you make a show of being perfect and obtrude yourself, the Prince’s mood will be doubtful. Ordinarily, he is not opposed, and so he has come to take actual pleasure in trampling upon the feelings of others. And if he has thus failed in the practice of routine virtues, do you expect that he will take readily to higher ones? You may insist, but without result. Outwardly you will be right, but inwardly wrong.”

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.

“However, your firmness will secure you from harm; but that is all. You will not influence him to such an extent that he shall seem to follow the dictates of his own heart.”

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.

“If you can enter this man’s domain without offending his amour propre, cheerful if he hears you, passive if he does not; without science, without drugs, simply living there in a state of complete indifference,—you will be near 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 would play the child, do you play the child too. If he cast aside all sense of decorum, do you do so too. As far as he goes, do you go also. Thus you will reach him without offending him.”

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 one’s prince without reference to the act but only to the service, is the perfection of a subject’s loyalty. To serve one’s own heart so as to permit neither joy nor sorrow within, but to cultivate resignation to the inevitable,—this is the climax 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.

“Confine yourself to simple statements of fact, shorn of all superfluous expression of feeling, and your risk will be small.”

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.

“’Neither deviate from nor travel beyond your instructions. To pass the limit is to go to excess.’ To deviate from, or to travel beyond instructions, may imperil the negotiation. A settlement to be successful must be lasting. It is too late to change an evil settlement once made. Therefore let yourself be carried along without fear, taking refuge in no alternative to preserve you from harm on either side. This is the utmost you can do. What need for considering your obligations? Better leave all to Destiny, difficult as this may be.”

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.

“Thus do these trees by their own value injure their own lives. They cannot fulfill their allotted span of years, but perish prematurely in mid-career from their entanglement with the world around them.”

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.

“Ah!’ said Ziqi. ‘This tree is good for nothing, and that is how it has attained this size. A wise man might well follow its example.’”

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.

“And if physical deformity was thus enough to preserve his body until its allotted end, how much more would not moral and mental deformity avail!”

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 Way and simply survives without it. No one can truly know the usefulness of something.

“When Confucius was in the Chu State, the eccentric Jie Yu passed his door, saying, ‘O phoenix, O phoenix, how has thy virtue fallen! — unable to wait for the coming years or to go back into the past. If Tao prevails on earth, prophets will fulfill their mission. If Dao does not prevail, they will but preserve themselves. At the present day they will but just escape...All men know the use of useful things; but they do not know the use of useless things.”

Summary

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.

Resource

Chuang Tzu, Mystic, Moralist and Social Reformer, Herbert A. Giles, translator. Bernard Quaritch 1889. Classic public domain translation.

Next: Zhuangzi Chapter 5

Zhuangzi Chapter 3: Nourishment of the Soul

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Three is entitled Nourishment of the Soul 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.

“My life has a limit, but my knowledge is without limit. To drive the limited in search of the limitless, is fatal; and the knowledge of those who do this is fatally lost. In striving for others, avoid fame. In striving for self, avoid disgrace. Pursue a middle course. Thus you will keep a sound body, and a sound mind, fulfill your duties, and work out your allotted span.”

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.

“Nevertheless, when I come upon a hard part where the blade meets with a difficulty, I am all caution. I fix my eye on it. I stay my hand, and gently apply my blade, until with a hwah the part yields like earth crumbling to the ground. Then I take out my chopper, and stand up, and look around, and pause, until with an air of triumph I wipe my chopper and put it carefully away.”

The sage completes tasks by entering a state of 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.

“I have always devoted myself to the Dao. It is better than skill. When I first began to cut up bullocks, I saw before me simply whole bullocks. After three years’ practice, I saw no more whole animals. And now I work with my mind and not with my eye. When my senses bid me stop, but my mind urges me on, I fall back upon eternal principles. I follow such openings or cavities as there may be, according to the natural constitution of the animal. I do not attempt to cut through joints: still less through large bones.”

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.

“Why, of course,’ continued Hsien, ‘it is the work of God, and not of man. When God brought this man into the world, he wanted him to be unlike other men. Men always have two feet. From this it is clear that God and not man made him as he is. Now, wild fowl get a peck once in ten steps, a drink once in a hundred. Yet they do not want to be fed in a cage. For although they would thus be able to command food, they would not be free.’”

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 Way. People are born, grow, decay, and then die. One should be content with their lifetime and accept this pattern without grief.

“The Master came, because it was his time to be born; he went, because it was his time to die. For those who accept the phenomenon of birth and death in this sense, lamentation and sorrow have no place. The ancients spoke of death as of God cutting down a man suspended in the air.”

Summary

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.

Resource

Chuang Tzu, Mystic, Moralist and Social Reformer, Herbert A. Giles, translator. Bernard Quaritch 1889. Classic public domain translation.

Next: Zhuangzi Chapter 4