consciousness – Daoism

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 3: King Mu of Zhou

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.

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.