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.
The Liezi is considered the third most important text in Daoism (Taoism) after the Dao De Jing and Zhuangzi. Chapter three is named King Mu of Zhou and focuses on harmony and perspective.
Creation
The sage recognizes that the Dao is responsible for creation. This process is too complex to truly understand so we label it Dao for convenience sake.
“The agency of Creation is subtle in its skill, profound in its effect, certainly hard to fathom, hard to comprehend.”
Yin and yang creates change in creation and is easier to notice.
“Working on form is obvious in its skill, shallow in its effect, so it readily appears and disappears.”
Yin and yang are responsible for important events such as birth, growth, happiness, and death.
“What are the eight manifestations of consciousness? Purpose, action, gain, loss, sadness, happiness, birth, and death.”
They seek balance and results in differences in temperature, light, intelligence, strength, and wakefulness.
“There yin and yang are precisely regular, so cold and heat alternate; dark and light are clearly divided, so day and night alternate. Some of the people there are intelligent, some are foolish.”
“Alternatively waking and sleeping, they consider their doings while awake to be real and their perceptions while dreaming to be illusion.”
Reality
The sage recognizes that life and death are both aspects of creation.
“What Creation initiates and what yin and yang transmute is said to be born and said to die. What is altered in terms of form by finding out processes and understanding change is said to be a transformation and said to be illusory.”
Dreams and wakefulness are also aspects of creation.
“’Earlier a woodcutter dreamed he’d caught a deer but didn’t know where it was; now I’ve found it, so that must have been a true dream!’ His wife said, ‘Could it be that you dreamed you saw a woodcutter catching the deer? Was there even a woodcutter? Now you’ve actually found a deer—does this mean your dream was true?’ Her husband said, ‘If that’s how I found the deer, what does it matter if it was the dream of another or my own dream?’”
Moderation
The sage strives for moderation which includes finding the proper work life balance. Working too hard causes exhaustion.
“By day he did his tasks groaning and grunting, while at night he slept soundly, completely worn out. As his consciousness dissolved, every night he’d dream he was ruler of a nation, reigning over the people, in charge of the affairs of the nation. Partying in palaces, indulging in his heart’s desires, he was incomparably happy.”
Forcing others to work too hard will also lead to unbalance. Mr. Yin was a businessman who worked his employees too hard.
“Every night he dreamed he was a servant, running all sorts of errands and doing all sorts of chores, repeatedly hollered at and beaten with a stick. In his sleep he muttered, groaned, and grunted all night long.”
In the Moment
The sage stays in the moment and doesn’t worry about the future or regret the past. Huazi of Song had short term memory. His family sought help and he was eventually cured.
“Before, when I was forgetful, I was serenely unaware of whether heaven and earth existed or not. Now that I am suddenly conscious of the past, I’m upset by the survival and passing, the gain and loss, the sorrow and joy, the liking and disliking, of several decades past; I’m afraid that future survival and passing, gain and loss, sorrow and joy, liking and disliking, will disturb my mind like this—can I even have a moment of forgetfulness?”
Perspective
The sage never assumes they are right and recognizes the perspectives of others. Mr. Pang’s son has a condition where he saw everything backward. What was white was black and hot was cold.
“How do you know your son is confused? Nowadays everyone in the world is confused about right and wrong, blind about what is beneficial and what is harmful. There are so many with the same affliction that no one realizes it.”
“If everyone in the world had a mind like your son, then you would be the one who’s confused.”
The sage acknowledges that perception shapes reality. They are always willing to see things from another’s perspective.
“Then they pointed to a shrine and said, ‘This is your village shrine.’ The old man sighed. Then they pointed to a house and said, ‘This was your ancestors’ abode.’ Now he wept profusely. They pointed out a mausoleum and said, ‘There are your ancestors’ tombs.’ The man wailed uncontrollably. His fellow travelers laughed and said, “We were fooling you—this is still only the country of Jin.”
Conclusion
While the sage doesn’t understand the Dao, they realize it is responsible for creation. Yin and yang create change and seeks balance. Life, death, reality, and dreams are all aspects of the Dao.
Moderation is a way to find harmony and includes finding a good work life balance. The sage stays in the moment and does not regret the past or worry about the future. They never assume they are right and consider the perspectives of others. They understand that perception defines reality.
The book Zhuangzi is an essential text in Daoism. Chapter Nineteen, Mastering Life, focuses on how to live in the world.
Acceptance
The sage accepts life for what it is. They do not worry about what they can not change.
“He who has mastered the true nature of life does not labor over what life cannot do. He who has mastered the true nature of fate does not labor over what knowledge cannot change.”
They accept their lack of control. They accept that they did not choose when they were born or predict when they will die.
“The coming of life cannot be fended off; its departure cannot be stopped.”
They are grateful for their health and any positive things in their life.
“You’ve managed to keep your body in one piece; you have all the ordinary nine openings; you haven’t been struck down midway by blindness or deafness, lameness or deformity—compared with a lot of people, you’re a lucky man.”
Happiness
The sage rejects what is normally valuable to humanity. They do not pursue money, power, or fame. Instead they live a simple life and pursue what nourishes them.
“Once long ago a bird alighted in the suburbs of the Lu capital. The ruler of Lu was delighted with it, had a Tailao sacrifice prepared for it to feast on, and the Nine Shao music performed for its enjoyment. But the bird immediately began to look unhappy and dazed and did not dare to eat or drink. This is what is called trying to nourish a bird with what would nourish you.”
The sage realizes that possessions don’t bring happiness.
“He who wants to nourish his body must, first of all, turn to things. And yet it is possible to have more than enough things and for the body still to go un-nourished.”
Separatness
The sage sets themselves apart from the world which conserves their strength.
“If you abandon the affairs of the world, your body will be without toil. If you forget life, your vitality will be unimpaired.”
This also gets them closer to the Dao.
“By abandoning the world, he can be without entanglements. Being without entanglements, he can be upright and calm. Being upright and calm, he can be born again with others. Being born again, he can come close [to the Way].”
Harmony
The sage finds a balance between separating themselves from the world and being a part of it.
“In Lu there was Shan Bao—he lived among the cliffs, drank only water, and didn’t go after gain like other people. Unfortunately, he met a hungry tiger who killed him and ate him up. Then there was Zhang Yi—there wasn’t one of the great families and fancy mansions that he didn’t rush off to visit. He went along like that for forty years, and then he developed an internal fever, fell ill, and died. Shan Bao looked after what was on the inside and the tiger ate up his outside. Zhang Yi looked after what was on the outside and the sickness attacked him from the inside. Both these men failed to give a lash to the stragglers.”
Harm
Nothing harms the sage if they don’t perceive events as negative. They simply accept the flow of life as it comes.
“When a drunken man falls from a carriage, though the carriage may be going very fast, he won’t be killed. He didn’t know he was riding, and he doesn’t know he has fallen out.”
“The sage hides himself in Heaven—hence there is nothing that can do him harm.”
Present Moment
The sage gets the most out of the present moment by focusing on what is in front of them.
“When Confucius was on his way to Chu, he passed through a forest where he saw a hunchback catching cicadas with a sticky pole as easily as though he were grabbing them with his hand.”
“I’m aware of nothing but cicada wings. Not wavering, not tipping, not letting any of the other ten thousand things take the place of those cicada wings—how can I help but succeed?”
By being in the moment, one can complete challenging tasks and physical feats.
“May I ask if you have some special way of staying afloat in the water? I have no way. I began with what I was used to, grew up with my nature, and let things come to completion with fate. I go under with the swirls and come out with the eddies, following along the way the water goes and never thinking about myself. That’s how I can stay afloat.”
They do not allow stress to affect them even when the stakes are high.
“When you’re betting for tiles in an archery contest, you shoot with skill. And when you’re betting for real gold, you’re a nervous wreck. Your skill is the same in all three cases—but because one prize means more to you than another, you let outside considerations weigh on your mind. He who looks too hard at the outside gets clumsy on the inside.”
The sage focuses their concentration on the task at hand.
“My skill is concentrated, and all outside distractions fade away. After that, I go into the mountain forest and examine the Heavenly nature of the trees. If I find one of superlative form and I can see a bell stand there, I put my hand to the job of carving; if not, I let it go. This way I am simply matching up ‘Heaven’ with ‘Heaven.”
This allows them to be in a state of effortless action or Wu Wei. Things get done easily and without planning.
“Artisan Chui could draw as true as a compass or a T square because his fingers changed along with things and he didn’t let his mind get in the way. Therefore his Spirit Tower remained unified and unobstructed. You forget your feet when the shoes are comfortable. You forget your waist when the belt is comfortable. Understanding forgets right and wrong when the mind is comfortable.”
The key is to not get overwhelmed. Instead act as if it is perfectly normal.
“If a man can swim under water, he may never have seen a boat before, and still he’ll know how to handle it—that’s because he sees the water as so much dry land and regards the capsizing of a boat as he would the overturning of a cart.”
Conclusion
The sage accepts life for what it is and accept their lack of control. They are grateful for the positive aspects of their life and rejects money, possessions, power, and fame. They live a simple life and pursue what nourishes them.
The sage finds balance between separating themselves from the world and being a part of it. They get the most out of the present moment by focusing on the task at hand. This allows them to be in a state of effortless action.
Resource
Complete Works Of Chuang Tzu, Burton Watson, translator. Columbia University Press, 1968. A good and classic translation of Chuang Tzu.
The book Zhuangzi is an essential text in Daoism. Chapter Eighteen, Supreme 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 there such a thing as supreme happiness in the world, or isn’t there? Is there some way to keep yourself alive, or isn’t there? What to do, what to rely on, what to avoid, what to stick by, what to follow, what to leave alone, what to find happiness in, what to hate?”
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.
“This is what the world honors: wealth, eminence, long life, a good name. This is what the world finds happiness in: a life of ease, rich food, fine clothes, beautiful sights, sweet sounds. This is what it looks down on: poverty, meanness, an early death, a bad name. This is what it finds bitter: a life that knows no rest, a mouth that gets no rich food, no fine clothes for the body, no beautiful sights for the eye, no sweet sounds 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.
“People who are rich wear themselves out rushing around on business, piling up more wealth than they could ever use — this is a superficial way to treat the body. People who are eminent spend night and day scheming and wondering whether they are doing right — this is a shoddy way to treat the body.”
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.
“What ordinary people do and what they find happiness in — I don’t know whether or not such happiness is, in the end, really happiness. I look at what ordinary people find happiness in, what they all make a mad dash for, racing around as though they couldn’t stop — they all say they’re happy with it.”
True Happiness
The sage does not accumulate possessions. They find true happiness in the state of Wu Wei or 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 take inaction to be true happiness, but ordinary people think it is a bitter thing. I say: the highest happiness has no happiness, the highest praise has no praise. The world can’t decide what is right and what is wrong. And yet inaction can decide this. The highest happiness, keeping alive—only inaction gets you close to this! Let me try putting it this way. The inaction of Heaven is its purity, the inaction of earth is its peace. So the two inactions combine, and all things are transformed and brought to birth.”
“So I say, Heaven and earth do nothing, and there is nothing that is not done.”
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.
“When she first died, do you think I didn’t grieve like anyone else? But I looked back to her beginning and the time before she was born. Not only the time before she was born, but the time before she had a body. Not only the time before she had a body, but the time before she had a spirit. In the midst of the jumble of wonder and mystery, a change took place and she had a spirit. Another change and she had a body. Another change and she was born. Now there’s been another change and she’s dead. It’s just like the progression of the four seasons: spring, summer, fall, winter. Now she’s going to lie down peacefully in a vast room. If I were to follow after her bawling and sobbing, it would show that I don’t understand anything about fate. So I stopped.”
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.
“‘If I got the Arbiter of Fate to give you a body again, make you some bones and flesh, return you to your parents and family and your old home and friends, you would want that, wouldn’t you?” The skull frowned severely, wrinkling up its brow. ‘Why would I throw away more happiness than that of a king on a throne and take on the troubles of a human being again?’”
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.
“If you want to nourish a bird with what nourishes a bird, then you should let it roost in the deep forest, play among the banks and islands, float on the rivers and lakes, eat mudfish and minnows, follow the rest of the flock in flight and rest, and live in any way it chooses. A bird hates to hear even the sound of human voices, much less all that hubbub and to-do.”
“Fish live in water and thrive, but if men tried to live in water, they would die. Creatures differ because they have different likes and dislikes. Therefore the former sages never required the same ability from all creatures or made them all do the same thing.”
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.
“The seeds of things have mysterious workings. In the water, they become Break Vine; on the edges of the water, they become Frog’s Robe. If they sprout on the slopes, they become Hill Slippers.“
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 that live under the stove; they look like snakes, and their name is Qutuo. After a thousand days, the Qutuo insects become birds called Dried Leftover Bones.
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.”
Conclusion
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 Wu Wei or 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
Complete Works Of Chuang Tzu, Burton Watson, translator. Columbia University Press, 1968. A good and classic translation of Chuang Tzu.
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 myrealm.’ 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.
Daoism 