history – Page 2

Zhuangzi Chapter 7: How to Govern

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Seven is How to Govern 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.

“The Emperor Shun was not equal to Tai Huang. Shun was all for charity in his zeal for mankind; but although he succeeded in government, he himself never rose above the level of artificiality. Now Tai Huang was peaceful when asleep and inactive when awake. At one time he would think himself a horse; at another, an ox. His wisdom was substantial and above suspicion. His virtue was genuine indeed. And yet he never sank to the level of artificiality.”

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.

“The government of the truly wise man has no concern with externals. He first perfects himself, and then by virtue thereof he is enabled to accomplish what he wants.”

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.

“Resolve your mental energy into abstraction, your physical energy into inaction. Allow yourself to fall in with the natural order of phenomena, without admitting the element of self, — and the empire 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.

“’The goodness of a wise ruler,’ answered Lao Dan, ‘covers the whole empire, yet he himself seems to know it not. It influences all creation, yet none is conscious thereof. It appears under countless forms, bringing joy to all things. It is based upon the baseless, and travels through the realms of Nowhere.’”

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.

“I showed myself to him just now as the earth shows us its outward form, motionless and still, while production is all the time going on. I merely prevented him from seeing my pent-up energy within…I showed myself to him just now as heaven shows itself in all its dispassionate grandeur, letting a little energy run out of my heels. I showed myself to him just now in a state of harmonious equilibrium. Where the whale disports itself, — is the abyss…I showed myself to him just now, said Huzi, as Dao appeared before time was. I was to him as a great blank, existing of itself.”

Summary

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.

“By Inaction, fame comes as the spirits of the dead come to the boy who impersonates the corpse. By Inaction, one can become the centre of thought, the focus of responsibility, the arbiter of wisdom. Full allowance must be made for others, while remaining unmoved oneself. There must be a thorough compliance with divine principles, without any manifestation thereof. All of which may be summed up in the one word passivity. For the perfect man employs his mind as a mirror. It grasps nothing: it refuses nothing. It receives, but does not keep. And thus he can triumph over matter, without injury to himself.”

Resource

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

Next: Zhuangzi Chapter 17

Zhuangzi Chapter 6: The Great Supreme

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Six is The Great Supreme 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

It 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 were, Dao was. It has existed without change from all time. Spiritual beings drew their spirituality therefrom, while the universe became what we can see it now. To Dao, the zenith is not high, nor the nadir low; no point in time is long ago, nor by lapse of ages has it grown old.”

Emptiness

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

“They seemed to be of the world around them, while proudly treading beyond its limits. They seemed to desire silence, while in truth they had dispensed with language.”

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

“I imparted as though withholding; and in three days, for him, this sublunary state had ceased to exist. With all its paltry distinctions of sovereign and subject, high and low, good and bad, etc. When he had attained to this, I withheld again; and in seven days more, for him, the external world had ceased to be. And so again for another nine days, when he became unconscious of his own existence.”

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.

“He became first etherealized, next possessed of perfect wisdom, then without past or present, and finally able to enter there where life and death are no more,—where killing does not take away life, nor does prolongation of life add to the duration of existence.”

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 conceal the whole universe in the whole universe, there will be no place left wherein it may be lost. The laws of matter make this to be so. To have attained to the human form must be always a source of joy. And then, to undergo countless transitions, with only the infinite to look forward to,—what incomparable bliss is that!…Passing into life as a man, he quietly awaits his passage into the unknown. What should the dead know of the living, or the living know of the dead?”

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

“For if we can accept early death, old age, a beginning, and an end, why not that which informs all creation and is of all phenomena the Ultimate Cause?”

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.

“But what is a pure man?—The pure men of old acted without calculation, not seeking to secure results. They laid no plans. Therefore, failing, they had no cause for regret; succeeding, no cause for congratulation.”

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

“I was trying to think who could have brought me to this extreme,” replied Master Sang, “but I could not guess. My father and mother would hardly wish me to be poor. Heaven covers all equally. Earth supports all equally. How can they make me in particular poor? I was seeking to know who it was, but without success. Surely then I am brought to this extreme by Destiny.”

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 knows not whence we come nor whither we go. He knows not whether the end will come early or late.”

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

“What have I to fear? Ere long I shall be decomposed. My left shoulder will become a cock, and I shall herald the approach of morn. My right shoulder will become a cross-bow, and I shall be able to get broiled duck. My buttocks will become wheels; and with my soul for a horse, I shall be able to ride in my own chariot.”

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 obtained life because it was my time: I am now parting with it in accordance with the same law. Content with the natural sequence of these states, joy and sorrow touch me not...They look on life as a huge tumor from which death sets them free. All the same they know not where they were before birth, nor where they will be after death…How should such men trouble themselves with the conventionalities of this world, or care what people may think of them?”

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.

“If men’s passions are deep, their divinity is shallow.”

“He who delights in man, is himself not a perfect man. His affection is not true charity. Depending upon opportunity, he has not true worth. He who is not conversant with both good and evil is not a superior man. He who disregards his reputation is not what a man should be. He who is not absolutely oblivious of his own existence can never be a ruler of men.”

Summary

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.

“Suppose that the boiling metal in a smelting-pot were to bubble up and say, ‘Make of me an Excalibur;’ I think the caster would reject that metal as uncanny. And if a sinner like myselfwere to say to God, ‘Make of me a man, make of me a man;’ I think he too would reject me as uncanny. The universe is the smelting-pot, and God is the caster. I shall go whithersoever I am sent, to wake unconscious of the past, as a man wakes from a dreamless sleep.”

Resource

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

Next: Zhuangzi Chapter 7

Zhuangzi Chapter 5: The Evidence of Virtue Complete

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

Interconnectedness

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

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

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

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

Admit Faults

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

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

In the Moment

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

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

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

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

The Body

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

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

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

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

Life and Death

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

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

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

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

Summary

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

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

Resource

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

Next: Zhuangzi Chapter 6

Zhuangzi Chapter 4: Man Among Men

Master Zhuang is the secono most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Four is Man Among Men and teaches how to reform someone without virtue.

Reforming One without Virtue

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

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

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

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

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

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

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

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

The Daoist Approach

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

“If you can enter this man’s domain without offending his amour propre, cheerful if he hears you, passive if he does not; without science, without drugs, simply living there in a state of complete indifference,—you will be near success.”

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

“If he would play the child, do you play the child too. If he cast aside all sense of decorum, do you do so too. As far as he goes, do you go also. Thus you will reach him without offending him.”

The Ambassador

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

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

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

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

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

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

Usefulness

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

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

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

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

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

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

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

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

Summary

Trying to reform others can be dangerous and lead to failure. One must be sure in their own virtue before reforming others. The best approach is to be inwardly resolute and following your own personal way. Don’t be motivated by fame and only give advice if the other person is willing to listen. A messenger should never exaggerate or press for an agreement. Twisted trees may appear useless but often have an unforeseen purpose living out its normal years. Twisted virtue is much worse than having a twisted body.

Resource

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

Next: Zhuangzi Chapter 5