Emptiness – Daoism

Wenzi Chapter 1: The Origin of the Way

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

The 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.“

Conclusion

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.

Liezi Chapter 8: The Tally of the Teaching

The Liezi is considered the third most important text in Daoism (Taoism) after the Dao De Jing and Zhuangzi. Chapter eight is named The Tally of the Teaching and focuses on living in accordance with the Dao.

Emptiness

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

“What Gao observes is natural potential—he gets the fine and forgets the coarse; he focuses on the inside and forgets the outside. He sees what he has to see, and doesn’t see what he doesn’t have to see.”

“He looks at what he has to look at, and ignores what he doesn’t have to look at.”

Wu Wei

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

“If it took the sky and earth three years to make a single leaf, there wouldn’t be much foliage! So sages rely on natural evolution, not cunning artifice.”

“There are not higher or lower species, it’s just that they dominate and devour each other depending on the differences in magnitude of intelligence and strength.”

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

“Those whose timing is right flourish, while those whose timing is off perish.”

“To avail yourself of opportunities at just the right time, responding to events without being set in your ways, is in the domain of wisdom.”

“Therefore the supreme speech is unspoken, the supreme act is uncontrived.”

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

“The Duke understood what he was saying and gave up, withdrawing his army to return. Before they got back, there were attackers on his own northern border.”

Events that seem negative can turn out to be positive in the long run.

“In a year, the father of the house had gone blind for no reason. In a year, the son too had gone blind for no reason. Subsequently Chu attacked Song and besieged the capital city.”

“All the able-bodied climbed the walls to fight, and more than half of them died. This father and son, however, having a disability, were both exempted. Then when the siege was lifted, they both recovered from their affliction.”

External Things

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.

“Jie and Zhou perished because they only valued profit and disregarded the Way.”

“Doing good is not for honor, yet honor follows it. Honor is not for profit, but profit takes to it. Profit is not for conflict, yet conflict overtakes it. Therefore a noble man must be careful about doing good.”

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

“Those of high status, people envy. Those in powerful offices, rulers dislike. Those with rich salaries, resentment overtakes.”

“A noble man does not let material needs harm what they support.”

They do not allow knowledge to distract them.

“The sheep got lost on the main road because of a multitude of byways; scholars waste their lives because of a multitude of formulas. Studies may not be different or disparate at the outset, but this is how different the outcomes can be. Only returning to sameness and restoring unity can eliminate gain and loss.”

“What shallow knowledge contends over is trivia.”

The sage remains humble.

“Those who make their output beneficial are rewarded in return; harm comes to those from whom resentment proceeds.”

The sage avoids things that are valued.

“Don’t accept land with rich soil! There is a place between Chu and Yue called Dwarf Hill; its soil is not as good and its reputation is bad.”

“This is the only place you can keep forever.”

A sage does not concern themself with reputation.

“Reputation is an echo, stature is a shadow.”

Leadership

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

“The wise delegate responsibilities to others, so they don’t degenerate even in old age, and they’re not confused even when at the end of their wits. So the difficulty of governing a country is in recognizing the wise, not in considering oneself wise.”

In order to lead, one must be personally orderly.

“I’ve never heard of anyone who was personally orderly but whose state was in chaos. And I’ve never heard of anyone who was personally disorderly yet whose state was orderly.”

They should be humble, detailed, and benevolent.

“The higher my rank, the humbler my aspirations; the more powerful my office, the more careful my attention; the richer my salary, the more extensive my charities—can I escape the three resentments this way?”

Conclusion

The sage focuses on the internal and reaching a state of emptiness. They are part of nature and engage in Wu Wei 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

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

Liezi Chapter 7: Yang Zhu

The Liezi is considered the third most important text in Daoism (Taoism) 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.

“Those who are detached from reputation have no worries.”

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.

“In sum, those four sages never had a day’s enjoyment all their lives, but after they died they’ve been famous for myriad generations. So reputation is not obtained by reality.”

“These two villains had the pleasure of indulging their desires while alive, but after death they were saddled with reputations for ignorance and brutality. So the reality is not given by the reputation.”

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

“Reality has no fame, fame has no reality. Fame is entirely artificial.”

“If you don’t care about respect, why wish for fame? If you don’t want power, why wish for status?”

Wealth

The sage knows that striving for wealth makes one unfulfilled.

“They strive for fine food and clothing, for music and beauties, but they cannot always be sated with fine food and clothing, and they cannot always be dallying with music and beauties. They compete restlessly for empty fame in their time, counting on continuing glory after death.”

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

“To be possessive about your body, to be possessive about your things, is to arbitrarily be selfish about a body that belongs to the world, to arbitrarily privatize things that belong to the world.”

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

“Suppose someone values life and takes care of his body; can he hope to avoid death that way?”

“In principle, there is no one who does not die.”

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

“The reasons people cannot rest are four: striving for longevity, striving for fame, striving for status, and striving for money.”

The future

The sage does not concern themselves with the future.

“When you’re going to die, let go and let it be; go with it all the way, to release in extinction. Letting go of everything, letting it all be, in the meantime why be anxious about what happens sooner or later?”

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

“Once a body’s dead, how could it retain a self? You may burn it, or sink it, or bury it. You can cover it with brushwood and leave it in a ditch, or you can dress it in formal wear and inter it in a crypt. It’s all a matter of circumstance.”

Emptiness

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

“Those who skillfully govern the internal do not necessarily let others run wild, but are naturally at ease with them.”

They cultivate humility, generosity, and compassion.

“The way of compassion is not merely emotion; those who toil can be put at ease, the starving can be fed, those suffering from the cold can be kept warm, those in straits can be fulfilled. ”

Present moment

The sage finds contentment in the present moment.

“So go for the present life— where is the leisure to consider what happens after death?”

“Missing out on the supreme happiness of the present, they cannot be free for even an hour. How is that different from being imprisoned and shackled?“

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

“The general limit of life span is a hundred years, but hardly one in a thousand actually lives a hundred years. Even if there is one who does, nearly half of that is taken up by infancy and senility. What is spent in sleep at night or overlooked while awake by day also takes nearly half of what’s left. Pain and sickness, sorrow and suffering, loss, worry, and fear also take up nearly half of what’s left.“

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.

“In high antiquity people knew life is a temporary visit, and they knew death is a temporary journey; so they acted as they wished, not avoiding natural inclinations. They didn’t reject personal pleasures, so they weren’t motivated by reputation.“

“Just do as you like, without inhibition or restraint.”

“Go ahead and listen to what your ears want to hear, look at what your eyes want to see, smell what your nose wants to smell, say what you want to say, make your body comfortable, and do as you will.”

Conclusion

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

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

Liezi Chapter 5: Questions of Tang

The Liezi is considered the third most important text in Daoism (Taoism) 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 Dao.

The Dao

The Dao has no beginning and no ending.

“The endings and beginnings of things have always been infinite. A beginning may be an end, an end may be a beginning— how can that start be known? So what is outside of things, prior to events, is unknown to me.”

It is limitless and infinite.

“There is no limit to nothing, there is an end to the existent. How should I know? But there is no infinity outside the infinite, no endlessness inside the endless. The infinite has no infinity, and the endless has no endlessness.”

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

“Thus great and small contain each other, endlessly, ad infinitum. Containing all beings is like containing heaven and earth; containing all beings implies endlessness, containing heaven and earth implies infinitude.”

Uniqueness

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

“North of the extreme north there is a vast ocean, which is the Lake of Heaven. There is a fish there thousand of miles wide and correspondingly long, called the kun. There is a bird there called the peng with wings like clouds covering the sky, and a body to match.”

Some things are so small that they can’t be seen.

“There is a minute insect called jiaoming that lives on the river banks. These can swarm onto the eyelash of a mosquito without bothering it. They remain residing there, coming and going, without the mosquito noticing.”

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

“Even so, though their forms and energies differ, they are equal in respect to nature, and not interchangeable. Their lives are complete in themselves, their lots are sufficient unto themselves.”

Single mindedness

The sage is singleminded and therefore can accomplish much.

“Children and grandchildren will continue to be born generation after generation, while the mountains will never grow larger—so why worry about not leveling the mountains?”

The sage is completely in the moment.

“It took me five years to master the method. When I am at the riverside holding my fishing pole, there are no random thoughts in my mind, only thought of fish; when I cast my line and sink my hook, there’s no resistance in my hands, so nothing can cause any disturbance.”

Adaptability

The sage adapts instantly to life’s challenges. They do not see events as good or bad but take life as it comes.

“What you feel in the bit, respond to with the bridle; what you feel in the bridle, respond to with your hands; what you feel in your hands, respond to in your mind. Then you don’t use your eyes to look, don’t use your whip to drive; your mind is at ease, your body’s upright, the six bridles don’t tangle, and twenty-four hooves don’t miss a step.”

Social Harmony

Living with the Dao 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 people were by nature genial and agreeable, not competitive or contentious. They had soft hearts and weak bones; they were not arrogant, not envious. Older and younger lived as equals, neither ruling nor subjected; males and females associated freely, without matchmaking or betrothal.”

The sage recognizes the relativity of different cultures and societies. They know that good and bad are often dependent on the person.

“People in southern countries cut their hair and go naked; people in northern countries wear turbans and leather garments; people in temperate countries wear hats and clothing of fabric. As for what the nine lands provide, some are agricultural, some commercial; some are hunters and some are fishers. Like wearing leather in winter and silk in summer, traveling by boat on water and by car on land, it goes without saying, turning out that way naturally.“

“Made into policies by rulers, these are made into customs by subjects, and so nothing to wonder at.”

Emptiness

The sage focuses on the inside in order to navigate the world. They seek a state of emptiness.

“By mastering it inwardly in the innermost mind, while outwardly according with the will of the horses, it is thus possible to go back and forth on a straight line, turn around with precision, and go long distances with energy to spare, having truly attained the art.”

Conclusion

The Dao is limitless and has no beginning. It makes up all things which are equal in the Dao.

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

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

Liezi Chapter 4: Confucius

The Liezi is considered the third most important text in Daoism (Taoism) 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 to the Dao. Instead the sage accepts life as it comes with no preconditions.

“That’s how I came to realize that poetry and history, ritual and music, are no help in bringing order to chaos.”

“There is nothing one cannot accept, nothing one cannot acknowledge, nothing one is not concerned about.”

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

“Yan Hui is capable of being humane, but not capable of change. Zigeng is capable of being eloquent but not capable of keeping silent. Zilu is capable of bravery but not capable of reticence. Zizhang is capable of being dignified, but not capable of conforming.”

Profit and Loss

The sage does not care about praise or condemnation.

“I do not consider it glorious to be praised by everyone in my hometown, and I do not consider it a disgrace to be vilified by everyone in the state.”

The sage does not worry about gain or loss.

“I do not delight in gain or sorrow over loss. I look upon wealth as I do poverty. I look upon humans as I do swine, I look upon myself as I do others.”

They accept both life and death.

“I look upon life as I do death.”

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

“With all these ailments, rank and reward cannot encourage me, punishments and penalties cannot intimidate me. Prosperity and decline, gain and loss, cannot change me; sorrow and joy cannot move me.”

Influence and Leadership

The sage influencers others without governing them.

“He does not govern, yet there is no disorder; he is spontaneously trusted without saying anything, he is naturally effective without exerting influence. He is so great that the people cannot label him.”

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

“And yet there is no leadership, no one able to put them to work. Instead, the leaders are ignorant, the employers are incompetent, and yet those who know this and are capable still work for them.”

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 Dao.

“I am able to see and hear without using my eyes and ears.”

“My body merges with mind, mind merges with energy, energy merges with spirit, spirit merges with nothingness.“

“Don’t dwell on yourself, and things will be clear. Like water in movement, like a mirror in stillness, like an echo in response, the Way is thus in harmony with people.”

Travel is not taking a journey, but is a focus inward seeking emptiness.

“Those who travel outward seek completeness in things; those who gaze inward find sufficiency in themselves. Finding sufficiency in oneself is the goal of travel.”

The sage opens themselves up to the universe. They are not aware of their own thoughts, actions, or speech.

“After nine years, he gave free rein to thought and speech without being conscious of his own right or wrong or gain or loss, or others’ right or wrong or gain or loss. Inside and outside were ended. His mind was still, his body relaxed, his bones and muscles merged. He was not aware of what his body rested on, what his feet walked on, what his mind thought of, what his words contained.”

Always Alive

The Dao is responsible for all creation.

“What is always alive without coming from anywhere is the Way.”

One can achieve eternity when they are with the Dao. Even though their life ends it doesn’t truly perish.

“Attaining an end by means of the Way is called eternity. To die for a practical purpose is also referred to as the Way; to die by the Way is also called eternity.”

Conclusion

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

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

Liezi Chapter 2: The Yellow Emperor

The Liezi is considered the third most important text in Daoism (Taoism) after the Dao De Jing and Zhuangzi. Chapter two is named The Yellow Emperor and focuses on living with the Dao. It shares many parables found in Zhuangzi including Feeding Monkeys (Zhuangzi, Chapter 2), Taming Tigers (Zhuangzi, Chapter 4), Shaman (Zhuangzi, Chapter 7), Ferryman, Archery Contest, Swimming at the Waterfall, Catching Cicadas, and Training a Fighting Cock (Zhuangzi, Chapter 19).

Emptiness

The sage becomes one with nature. This is called achieving a state of emptiness. There is no difference between self and the outside world.

“There was no more inside or outside.“

“If even one who gains wholeness in wine is like this, how about one who gains wholeness in Nature?”

“That time I showed him never leaving my source. I harmonized with him by being empty; he didn’t know who or what I was, and took me for reeds bending in the wind.”

Acceptance

The sage lives in a state of acceptance. They do not desire but follows the contour of life. They do not like or dislike but accept life for what it is.

“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.”

Harmony with Others

The sage is in harmony with others. They are honest and do not get angry or intimidate.

“They do not intimidate and do not get angry; the eager and honest are their servants.”

The sage recognizes that people use knowledge to manipulate one another.

“When people entrap each other through the differences in their abilities, it’s always like this. Sages use intelligence to encompass ignorant people the way the monkey trainer used his wits to trap the monkeys.”

When one is in the Dao, others will want to be near them.

“Confucius and Mo Di had no territory, yet they were leaders; they had no offices, yet they were chiefs. Everyone in the world, men and women, wanted to contribute to their safety and welfare.”

Accomplishing

When one is with the Dao they possess a single mindedness.

“Didn’t you know? When people are completely sincere, that can affect things.”

“When concentration is undivided, it’s like genius.”

“However vast the universe, however manifold myriad things, I am only aware of the cicada’s wings. I don’t fidget, I don’t take my attention off the cicada’s wings for anything—how could I fail to catch it?”

They can accomplish things that seem impossible.

“The reason someone who can swim can teach it is that he thinks little of the water; the reason someone with talent for swimming can soon do it is that he forgets the water. As for the diver who can handle a boat without ever having seen one before, he looks upon an abyss as like dry land, regards a boat capsizing as like a cart overturning.“

“I go in with the whirlpools and come out with the torrents. I follow the way of the water, without imposing my self on it. This is how I go through it.”

When one does not fear life and death, they do not let concerns of the world bother them.

“Neither death nor life, surprise nor fear, enter into his chest, so he is not frightened when he encounters things.“

“Harmony means universal assimilation to things; then things cannot cause injury or obstruction.”

The reason people worry is that they are concerned with the results. The sage doesn’t let the troubles of the world affect them.

“When you gamble for a chip, you’re clever: when you gamble for your belt buckle, you get nervous; if you gamble for gold, you feel faint. You may have the same skill, but when you’ve got something to lose then you care about externals. Usually those who care about externals are inept in regard to the inward.”

Sincerity

The Way is sincere. The sage always acts with pure intention.

“There was a man living by the sea who liked seagulls. Every morning on the sea he’d sport with the seagulls, and they’d come by the hundreds, without fail. His father said to him, ‘I’ve heard the seagulls all play with you. Catch one and bring it here so I can enjoy it.’ The next day when he went to the sea, the gulls danced around but didn’t land. Therefore it is said that perfect words make no claim, perfect action has no contrivance.”

“Now there is no thought in my mind to upset or indulge, so birds and beasts look upon me as one of their own kind.”

Yielding

The sage knows that to yield is to win while the use of force is to fail. Flexibility is the ultimate state of being.

“The way of always winning is called gentility, the way of not always winning is called force. Both are easy to know, yet no one knows them.”

“If you would be forceful, you must protect it by yielding. Develop flexibility and you will be firm; cultivate yielding and you will be strong. Force overcomes its inferior—meeting an equal, it’s destroyed. Gentility overcomes superiors—its power cannot be measured.”

Government

When a nation follows the Dao there is no need for rules, leaders, or profit. The people no longer think about right or wrong but simply follow nature. There is no need for charity or hoarding because everyone has what they need.

“In that country there were no political leaders, just a state of nature. They didn’t know how to rebel or obey, so there was no profit or harm.”

“They give no charity, yet everyone has enough; they do not accumulate or save, yet they themselves have no lack. Yin and yang are always in harmony.”

A nation should always seek to avoid the use of force and instead yield if possible.

“When an army is forceful it perishes; when wood is inflexible, it breaks. Gentility and yielding are cohorts of life, inflexibility and force are cohorts of death.”

Conclusion

The sage achieves a state of emptiness by accepting whatever comes. They live in harmony with others and is always sincere. The sage seeks to always be flexible for they know that knows that yielding is winning while force is failure. There is a single mindedness that comes with the Dao that makes it possible to accomplish challenging tasks. In a similar way when a nation follows the Dao there is no need for leaders or laws. Everyone has what they require. The nation should always seek to avoid the use of force.

Resource

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

Zhuangzi Chapter 26: External Things

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

“[In man,] virtue spills over into a concern for fame, and a concern for fame spills over into a love of show. Schemes are laid in time of crisis; wisdom is born from contention; obstinacy comes from sticking to a position; government affairs are arranged for the convenience of the mob.”

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.

“External things cannot be counted on.”

“His mind is as though trussed and suspended between heaven and earth, bewildered and lost in delusion. Profit and loss rub against each other and light the countless fires that burn up the inner harmony of the mass of men.”

Power

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

“Now if you shoulder your pole and line, march to the ditches and gullies, and watch for minnows and perch, then you’ll have a hard time ever landing a big fish. If you parade your little theories and fish for the post of district magistrate, you will be far from the Great Understanding.”

Excess

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

“I heard someone calling me on the road. I turned around and saw that there was a perch in the carriage rut. I said to him, ‘Come, perch—what are you doing here?’ He replied, ‘I am a Wave Official of the Eastern Sea. Couldn’t you give me a dipperful of water so I can stay alive?’ I said to him, ‘Why, of course. I’m just about to start south to visit the kings of Wu and Yue. I’ll change the course of the West River and send it in your direction. Will that be all right?’ The perch flushed with anger and said, ‘I’ve lost my element! I have nowhere to go! If you can get me a dipper of water, I’ll be able to stay alive. But if you give me an answer like that, then you’d best look for me in the dried fish store!”

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.

“These are the actions, the ‘progress’ of mediocre men—men who pull one another around with fame, drag one another into secret schemes, join together to praise Yao and condemn Jie, when the best thing would be to forget them both and put a stop to praise! The sage is hesitant and reluctant to begin an affair, and so he always ends in success. But what good are these actions of yours? They end in nothing but a boast!”

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.

“So it is that knowledge has its limitations, and the sacred has that which it can do nothing about. Even the most perfect wisdom can be outwitted by ten thousand schemers. Fish do not [know enough to] fear a net but only to fear pelicans. Discard little wisdom, and great wisdom will become clear.”

Emptiness

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

“Heaven opens up the passages and supplies them day and night without stop. But man, on the contrary, blocks up the holes. The cavity of the body is a many-storied vault; the mind has its Heavenly wanderings.“

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 wander in the world without taking sides, can follow along with men without losing himself.”

“Therefore I say, the Perfect Man is never a stickler in his actions.“

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

“Stillness and silence can benefit the ailing, massage can give relief to the aged, and rest and quiet can put a stop to agitation. But these are remedies that the troubled and weary man has recourse to. The man who is at ease does not need them and has never bothered to ask about them.”

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

“The fish trap exists because of the fish; once you’ve gotten the fish, you can forget the trap. The rabbit snare exists because of the rabbit; once you’ve gotten the rabbit, you can forget the snare. Words exist because of meaning; once you’ve gotten the meaning, you can forget the words. Where can I find a man who has forgotten words so I can have a word with him?”

Conclusion

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

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

Zhuangzi Chapter 17: Autumn Floods

The book Zhuangzi is an essential text in Daoism. Chapter Seventeen, Fit for Emperors and Kings, describes having an expansive perspective on life and seeing the unity of all things. The sage seeks emptiness and sees that there is truly no division between life and death, right and wrong, or past and present. This chapter differs significantly from the inner chapters because it focuses on one long conversation between the Yellow River and the North Sea.

Pride

During the Autumn floods, streams poured into the Yellow River making it overflow its banks. The Lord of the River was full of pride at how powerful he had become. However, when he made it to the North Sea he became humbled by its vastness.

“The time of the autumn floods came, and the hundred streams poured into the Yellow River. Its racing current swelled to such proportions that, looking from bank to bank or island to island, it was impossible to distinguish a horse from a cow. Then the Lord of the River! was beside himself with joy, believing that all the beauty in the world belonged to him alone. Following the current, he journeyed east until at last he reached the North Sea.”

Perspective

Ruo of the North Sea was so vast that it gave the Yellow River a more expansive perspective. He realized that he had been so vain. This is a common occurrence with many not seeing the big picture. A frog in the well can’t understand the ocean. An insect in the summer has no conception of winter. A scholar locked into their own beliefs can’t understand the Way.

“Ruo of the North Sea said, ‘You can’t discuss the ocean with a well frog—he’s limited by the space he lives in. You can’t discuss ice with a summer insect—he’s bound to a single season. You can’t discuss the Way with a cramped scholar—he’s shackled by his doctrines. Now you have come out beyond your banks and borders and have seen the great sea—so you realize your own pettiness.’”

Large v. Small

This expanded perspective also means that size doesn’t matter. A small amount of time is just as important as a large. A near place as important as a far place. Short as meaningful as long.

“Therefore great wisdom observes both far and near, and for that reason, it recognizes small without considering it paltry, recognizes large without considering it unwieldy, for it knows that there is no end to the weighing of things.”

Past v. Present

With this expanded perspective, one realizes that there is no division between past and present. Time is connected and flows on unceasingly.

“It has a clear understanding of past and present, and for that reason, it spends a long time without finding it tedious, a short time without fretting at its shortness, for it knows that time has no end.”

Life and Death

Because time always continues, death need not be feared. The time a person is alive does not compare to the time before they were born.

“Calculate the time he is alive, and it cannot compare with the time before he was born. Yet the time before he was born. Yet man takes something so small and tries to exhaust the dimensions of something so large!”

Life has a natural rhythm in which all things progress. They are born, grow, decay, and finally die.

“The Way is without beginning or end, but things have their life and death—you cannot rely on their fulfillment. One moment empty, the next moment full—you cannot depend on their form. The years cannot be held off; time cannot be stopped. Decay, growth, fullness, and emptiness end and then begin again. It is thus that we must describe the plan of the Great Meaning and discuss the principles of the ten thousand things.”

Right v. Wrong

One with proper perspective realizes that both right and wrong are subjective and vary from society to society. What is considered right in one culture is wrong in another.

“He knows that no line can be drawn between right and wrong, no border can be fixed between great and small.“

“From the point of view of preference, if we regard a thing as right because there is a certain right to it, then among the ten thousand things there are none that are not right. If we regard a thing as wrong because there is a certain wrong to it, then among the ten thousand things there are none that are not wrong.“

Usefulness

Expanding perspective helps the sage understand that nothing is truly useless. Usefulness depends on the point of view of the individual.

“From the point of view of function, if we regard a thing as useful because there is a certain usefulness to it, then among all the ten thousand things there are none that are not useful. If we regard a thing as useless because there is a certain uselessness to it, then among the ten thousand things there are none that are not useless.”

Usefulness also depends on the specific circumstances of the situation. Somethings will work in certain situations but not others. A beam can be used to break a wooden door, but not to plug up a small hole.

“A beam or pillar can be used to batter down a city wall, but it is no good for stopping up a little hole—this refers to a difference in function. Thoroughbreds like Qiji and Hualiu could gallop a thousand li in one day, but when it came to catching rats, they were no match for the wildcat or the weasel—this refers to a difference in skill. The horned owl catches fleas at night and can spot the tip of a hair, but when daylight comes, no matter how wide it opens its eyes, it cannot see a mound or a hill—this refers to a difference in nature. ”

All beings have different needs. The frog is happy in a small well while the great turtle is happiest in the wide sea.

“What fun I have! I come out and hop around the railing of the well, or I go back in and take a rest in the wall where a tile has fallen out. When I dive into the water, I let it hold me up under the armpits and support my chin, and when I slip about in the mud, I bury my feet in it and let it come up over my ankles. I look around at the mosquito larvae and the crabs and tadpoles, and I see that none of them can match me. To have complete command of the water of one whole valley and to monopolize all the joys of a caved-in well—this is the best there is! Why don’t you come some time and see for yourself?“

“But before the great turtle of the Eastern Sea had even gotten his left foot in the well, his right knee was already wedged fast. He backed out and withdrew a little, and then began to describe the sea. ‘A distance of a thousand li cannot indicate its greatness; a depth of a thousand fathoms cannot express how deep it is.”

The sage realizes that all act according to their nature. The millipede moves with ten thousand legs while the snake moves using its backbone. The wind moves without any physical form.

“’Now how in the world do you manage to work all those ten thousand legs of yours?’ The millipede said, ‘You don’t understand. Haven’t you ever watched a man spit? He just gives a hawk and out it.’”

“The snake said, ‘It’s just the heavenly mechanism moving me along—how can I change the way I am? What would I do with legs if I had them?’”

“The snake said to the wind, ‘I move my backbone and ribs and manage to get along, though I still have some kind of body. But now you come whirling up from the North Sea and go whirling off to the South Sea, and you don’t seem to have any body.”

Harmony

If one has an expansive perspective they see the connection of all things. The sage seeks harmony and balance. They do not harm others, yet don’t flaunt their pacifism. They do not seek profit but don’t condemn others for doing so. They do not accumulate possessions, yet don’t brag about their un-attachment. They do not ask for help, but don’t tout their self sufficiency. They do not seek fame, but do not judge others that do. They live simply with what has been given to them.

“Therefore the Great Man in his actions will not harm others, but he makes no show of benevolence or charity. He will not move for the sake of profit, but he does not despise the porter at the gate. He will not wrangle for goods or wealth, but he makes no show of refusing or relinquishing them. He will not enlist the help of others in his work, but he makes no show of being self-supporting, and he does not despise the greedy and base.“

In a state of harmony one can tell the difference between safety and danger. One can accept both fortune and misfortune. In this way the sage does not allow negative circumstances to harm them because they don’t see them as negative. They are simply part of the up and downs of life.

“He who understands the Way is certain to have command of basic principles. He who has command of basic principles is certain to know how to deal with circumstances. And he who knows how to deal with circumstances will not allow things to do him harm. When a man has perfect virtue, fire cannot burn him, water cannot drown him, cold and heat cannot afflict him, birds and beasts cannot injure him. I do not say that he makes light of these things. I mean that he distinguishes between safety and danger, contents himself with fortune or misfortune, and is cautious in his comings and goings. Therefore nothing can harm him.“

Nature v. Humanity

The sage follows the way of nature and not the way of humanity. Nature gives us life, physical form, and a set of skills and limitations. Humanity gives us culture and rules.

“’What do you mean by the Heavenly and the human?’” Ruo of the North Sea said, ‘Horses and oxen have four feet—this is what I mean by the Heavenly. Putting a halter on the horse’s head, piercing the ox’s nose—this is what I mean by the human.’”

The sage does not allow human values such as fame and desire to keep one away from following their own nature.

“So I say: do not let what is human wipe out what is Heavenly; do not let what is purposeful wipe out what is fated; do not let [the desire for] gain lead you after fame. Be cautious, guard it, and do not lose it—this is what I mean by returning to the True.”

Success Depends on Circumstances

The sage recognizes that circumstances play an oversized role in success or failure. Often one has to be at the right time and place to be successful.

“For a long time I have tried to stay out of the way of hardship. That I have not managed to escape it is due to fate. For a long time I have tried to achieve success. That I have not been able to do so is due to the times. It is time and circumstance that make it so.”

“My fate has been decided for me.”

Refuse Responsibility

The sage is not interested in power or leadership. They refuse such roles and stick to the way of nature.

“Once, when Zhuangzi was fishing in the Pu River, the king of Chu sent two officials to go and announce to him: ‘I would like to trouble you with the administration of my realm.’ Zhuangzi held on to the fishing pole and, without turning his head, said, ‘I have heard that there is a sacred tortoise in Chu that has been dead for three thousand years. The king keeps it wrapped in cloth and boxed, and stores it in the ancestral temple. Now would this tortoise rather be dead and have its bones left behind and honored? Or would it rather be alive and dragging its tail in the mud?’ ‘I would rather be alive and dragging its tail in the mud,’ said the two officials. Zhuangzi said, “Go away! I’ll drag my tail in the mud!”

Conclusion

The sage seeks an expanded perspective viewing the unity of all things. There is no real division between large and small, past and present, right and wrong, or life and death. Life simply follows the rhythm of birth, aging, and death. Nothing is truly useless. All beings have different needs according to their nature. The sage seeks harmony and follows the way of nature and not the way of humanity which includes power, pride, and fame.

Zhuangzi Chapter 7: Fit for Emperors and Kings

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Seven is Fit for Emperors and Kings and describes what leadership should look like.

Manipulation

Some leaders try to convince others to join them by being kind, making friends, and building relationships. The sage makes no effort to convince others. They simply exist in the moment and accept life as it is.

“Youyu was no match for the clansman Tai. The clansman Youyu still held on to benevolence and worked to win men over. He won men over all right, but he never got out into [the realm of] ‘notman.’ The clansman Tai, now—he lay down peaceful and easy; he woke up wide-eyed and blank. Sometimes he thought he was a horse; sometimes he thought he was a cow. His understanding was truly trustworthy; his virtue was perfectly true. He never entered [the realm of] ‘nonman.”

Rules

Most leaders create rules and regulations for their followers to ensure proper behavior. The sage resists making rules, but ensures they are correct before they act. Even then, they still only act in a limited way to create space for others to live.

“When the sage governs, does he govern what is on the outside? He makes sure of himself first, and then he acts. He makes absolutely certain that things can do what they are supposed to do, that is all.”

Freedom

Many leaders lord it over others. The sage goes along with life and doesn’t allow their personal views to affect others. They influence others but don’t let people depend on them. They give others freedom to live their life.

“Let your mind wander in simplicity, blend your spirit with the vastness, follow along with things the way they are, and make no room for personal views—then the world will be governed.”

Do Nothing At All

The sage does not try to move quickly or gain strength. They do not strive or study. It seems as if they do nothing at all, yet everything gets accomplished. They are not arrogant. They do not seek fame, plan, scheme, or seek out wisdom. They are content with what they have.

“Lao Dan said, “The government of the enlightened king? His achievements blanket the world but appear not to be his own doing. His transforming influence touches the ten thousand things, but the people do not depend on him. With him there is no promotion or praise—he lets everything find its own enjoyment. He takes his stand on what cannot be fathomed and wanders where there is nothing at all.”

Emptiness

The sage is connected to the earth. They are calm, still, and reflective. They are of this world yet aware of all existence. They adapt to the situation and seek balance. They are empty and do not get entangled. They do not try to understand the external world but attempt to become empty inwardly.

“Just now I appeared to him with the Pattern of Earth—still and silent, nothing moving, nothing standing up. Just now I appeared to him as Heaven and Earth—no name or substance to it, but still the workings, coming up from the heels. Just now I appeared to him as the Great Vastness Where Nothing Wins Out. Where the swirling waves! gather, there is an abyss. Just now I appeared to him as Not Yet Emerged from My Source. I came at him empty, wriggling and turning, not knowing anything about ‘who’ or ‘what,’ now dipping and bending, now flowing in waves.”

Conclusion

The sage does not try to convince others to their cause. They exist in the moment. They do not create rules for others to follow but only take limited action. They positively influence others but never manipulate them. The give others the space to be themselves. The sage does not strive yet accomplishes everything that is needed. The sage works towards emptiness. They are calm, reflective, and do not get entangled. They are a mirror reflecting things around them.

“Do not be an embodier for fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom. Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Heaven, but do not think you have gotten anything. Be empty, that is all. The Perfect Man uses his mind like a mirror—going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself. ”

Zhuangzi Chapter 6: The Great and Venerable Teacher

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Six is The Great and Vulnerable Teacher and describes how the sage becomes one with the Dao. Other terms for the sage are the perfect man, holy man, and true man.

Description of the Way

The Dao is the way of the universe. It is formless, invisible, and the root of all things. It was from before creation and gave form to creation. It has always been here but is not considered old.

“Before Heaven and earth existed, it was there, firm from ancient times. It gave spirituality to the spirits and to God; it gave birth to Heaven and to earth. It was born before Heaven and earth, and yet you cannot say it has been there for long; it is earlier than the earliest time, and yet you cannot call it old.”

Emptiness

The sage becomes one with the Dao when they achieve an empty state. In this state, they are part of the world but also withdrawn.

“He was vast in his emptiness but not ostentatious. Tolerant he seemed to be part of the world; towering alone, he could be checked by nothing; withdrawn, he seemed to prefer to cut himself off; bemused, he forgot what he was going to say.”

To reach emptiness, one must be willing to let go of the cares of the world, possessions, and life itself.

“So I began explaining and kept at him for three days and after that he was able to put the world outside himself. When he had put the world outside himself, I kept at him for seven days more, and after that he was able to put things outside himself. When he had put things outside himself, I kept at him for nine days more, and after that he was able to put life outside himself.“

When the sage reaches this state, past and future fade away. They are in the present moment and are unconcerned about life or death. They are simply living in the moment.

“After he had managed to see his own aloneness, he could do away with past and present, and after he had done away with past and present, he was able to enter where there is no life and no death.”

The Only Constancy is Change

The sage accepts that change is the only constancy of life. Major changes include birth, growth, aging, and death.

“But if you were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things. You have had the audacity to take on human form, and you are delighted. But the human form has ten thousand changes that never come to an end.“

“In the process of change, he has become a thing [among other things], and he is merely waiting for some other change that he doesn’t yet know about. Moreover, when he is changing, how does he know that he really is changing? And when he is not changing, how does he know that he hasn’t already changed?”

The sage is willing to accept any change including an early death or a long life.

“He delights in early death; he delights in old age; he delights in the beginning; he delights in the end.“

The sage makes no plans. They accept gain or loss, and live with no regrets. They find contentment in small things and do not let loss affect them.

“The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his affairs. A man like this could commit an error and not regret it, could meet with success and not make a show.”

The Sage is unconcerned with success or failure and sees them both as fate.

“I was pondering what it is that has brought me to this extremity, but I couldn’t find the answer. My father and mother surely wouldn’t wish this poverty on me. Heaven covers all without partiality; earth bears up all without partiality—heaven and earth surely wouldn’t single me out to make me poor. I try to discover who is doing it, but I can’t get the answer. Still, here I am—at the very extreme. It must be fate.”

Life and Death

The sage doesn’t waste energy on trying to figure out why they are alive or when they will die. They remain calm in the face of adversity.

“Mengsun doesn’t know why he lives and doesn’t know why he dies. He doesn’t know why he should go ahead; he doesn’t know why he should fall behind.”

When Master Yu suffered illness he held no resentment. He knew that his life would eventually end and he would return to the Dao.

“If the process continues, perhaps in time he’ll transform my left arm into a rooster. In that case I’ll keep watch during the night. Or perhaps in time he’ll transform my right arm into a cross-bow pellet, and I’ll shoot down an owl for roasting. Or perhaps in time he’ll transform my buttocks into cartwheels. Then, with my spirit for a horse, I’ll climb up and go for a ride. What need will I ever have for a carriage again?”

The sage is content with the time they have to live. By being content emotions such as happiness and joy can not affect you.

“I received life because the time had come; I will lose it because the order of things passes on. Be content with this time and dwell in this order, and then neither sorrow nor joy can touch you.”

“They look on life as a swelling tumor, a protruding wen, and on death as the draining of a sore or the bursting of a boil. To men such as these, how could there be any question of putting life first or death last?”

The Non-Sage

It is helpful to contrast the sage with the non-sage. The non-sage gets lost in the passion of their daily life. They strive to succeed, become wealthy, or get fame. They are always busy and plan out their days to ensure success.

“Deep in their passions and desires, they are shallow in the workings of Heaven.“

“Therefore he who delights in bringing success to things is not a sage; he who has affections is not benevolent; he who looks for the right time is not a worthy man; he who cannot encompass both profit and loss is not a gentleman; he who thinks of conduct and fame and misleads himself is not a man of breeding.”

Conclusion

A person can be compared to a piece of metal being cast by a smith. The metal can not demand to be made into a sword or other object but must accept their fate according to the wishes of the smith. In the same way, the sage accepts the changes in their life. They do not allow events such as success, failure, illness, health, a long life, or a short life to affect them.

“When a skilled smith is casting metal, if the metal should leap up and say, ‘I insist on being made into a Moye! He would surely regard it as very inauspicious metal indeed.”

“Now, having had the audacity to take on human form once, if I should say, ‘I don’t want to be anything but a man! Nothing but a man!’ the Creator would surely regard me as a most inauspicious sort of person. So now I think of heaven and earth as a great furnace, and the Creator as a skilled smith. Where could he send me that would not be all right? I will go off to sleep peacefully, and then with a start, I will wake up.”