Emptiness

Zhuangzi Chapter 5: Sign of Virtue Complete

Master Zhuang is the second most influential writer in Daoism (Taoism) and the book Zhuangzi was named after him. Chapter Five is The Sign 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 Dao.

“Men do not mirror themselves in running water—they mirror themselves in still water. Only what is still can still the stillness of other things.”

“ Massive and great, he perfects his Heaven alone.”

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.

“But if you look at them from the point of view of their sameness, then the ten thousand things all are one. A man like this doesn’t know what his ears or eyes should approve—he lets his mind play in the harmony 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.

“People who excuse their faults and claim they didn’t deserve to be punished—there are lots of them. But those who don’t excuse their faults and who admit they didn’t deserve to be spared—they are few. To know what you can’t do anything about and to be content with it as you would with fate—only a man of virtue can do that.”

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.

“When I talk about having no feelings, I mean that a man doesn’t allow likes or dislikes to get in and do him harm. He just lets things be the way they are and doesn’t try to help life along.”

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 Dao.

“The sage hatches no schemes, so what use has he for knowledge? He does no carving, so what use has he for glue? He suffers no loss, so what use has he for favors? He hawks no goods, so what use has he for peddling? These four are called Heavenly Gruel.”

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.

“Therefore, if virtue is preeminent, the body will be forgotten. But when men do not forget what can be forgotten but forget what cannot be forgotten—that may be called true forgetting.“

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

“As for things, he sees them as one and does not see their loss. He regards the loss of a foot as a lump of earth thrown away.”

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 great affairs, and yet they are no change to him. Though heaven and earth flop over and fall down, it is no loss to him. He sees clearly into what has no falsehood and does not shift with things. He takes it as fate that things should change, and he holds fast to the source.”

They do not fear death but see life and death as part of the Dao. 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 don’t you just make him see that life and death are the same story, that acceptable and unacceptable are on a single string? Wouldn’t it be good to free him from his handcuffs and fetters?”

Conclusion

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, death, preservation, loss, failure, success, poverty, riches, worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat—these are the alternations of the world, the workings of fate. Day and night they change place before us, and wisdom cannot spy out their source. Therefore, they should not be enough to destroy your harmony.”

Zhuangzi Chapter 4: In the World of Men

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

Reforming One without Virtue

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

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

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

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

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

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

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

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

The Daoist Approach

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

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

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

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

The Ambassador

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

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

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

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

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

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

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

Usefulness

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

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

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

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

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

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

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

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

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

Conclusion

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

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

Zhuangzi Chapter 2: Discussion on Making All Things Equal

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

Great Understanding

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

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

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

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

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

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

Little Understanding

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

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

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

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

Relativity of Life

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

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

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

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

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

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

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

Acceptance of Reality

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

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

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

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

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

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

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

Conclusion

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

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

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

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

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

Dao De Jing, Chapter 35

Value in Emptiness

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

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

Dao De Jing, Chapter 11

Infant State

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

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

Dao De Jing, Chapter 28

The Inner Light

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

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

Dao De Jing, Chapter 47