life – Daoism

Liezi Chapter 7: Yang Zhu

The Liezi is considered the third most important text in Daoism (Taoism) after the Dao De Jing and Zhuangzi. Chapter seven is named Yang Zhu and focuses on living in the moment.

Reputation, fame, and status

The sage does not worry about external factors such as reputation, fame, or status.

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

They know that reputation does not reflect reality. One may live generously but only have a good reputation after they die. One may live indulgently, but have a bad reputation after they die.

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

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

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

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

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

Wealth

The sage knows that striving for wealth makes one unfulfilled.

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

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

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

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

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

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

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

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

The future

The sage does not concern themselves with the future.

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

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

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

Emptiness

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

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

They cultivate humility, generosity, and compassion.

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

Present moment

The sage finds contentment in the present moment.

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

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

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

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

The best way to live is to do what you enjoy in the moment. Listen to good music, walk in beautiful environments, smell pleasant fragrances, speak freely, and make yourself comfortable.

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

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

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

Conclusion

The sage does not worry about the external. Reputation, status, fame and wealth are all artificial and leaves one unfulfilled. They do not concern themselves with the future because it creates unneeded anxiety.

Instead the sage focuses on the internal and seeks a state of emptiness. They are humble, generous, and compassionate and find contentment in savoring the present moment. One should surround themselves with pleasant sounds, environments, smells, and express themselves freely.

Resource

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

Liezi Chapter 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.

Liezi Chapter 1: Celestial Signs

The Liezi is considered the third most important text in Daoism (Taoism) after the Dao De Jing and Zhuangzi. Chapter one is named Celestial Signs and focuses on concepts such as life, death, change, and happiness.

Creation

The Dao existed before all off creation.

“Therefore it is said that there was a cosmic evolution, a cosmic origin, a cosmic beginning, and a cosmic elemental. In the cosmic evolution, energy is not yet manifest.”

It gave form to all things. It creates energy, form, and substance.

“The cosmic origin is the beginning of energy. The cosmic beginning is the beginning of form. The cosmic elemental is the beginning of substance.”

The Dao unifies all things.

“When energy, form, and substance are all present yet not separated, that is called the undifferentiated, meaning that myriad things are mutually undifferentiated and not yet separate from one another.”

Change

While it unifies all things, it creates constant change. Beings are unborn, then born, constant, and then change.

“There is that which is born and that which is unborn; there is that which changes and that which is unchanging. The unborn gives birth to that which is born; the unchanging produces change.”

“From birth until death, there are four major changes in people: childhood, youth, old age, death.”

“A person’s body and mind differ every day, while skin, nails, and hair are shed as they grow. There is ceaseless change from infancy on; one is not aware of it while it’s going on, but only realizes after it’s happened.”

It causes the variation of sound, color, and flavor.

“There is sound, and there is that which makes sound sound; there is color, and there is that which colors color. There is flavor, and there is that which flavors flavor.”

No Limitation

The Dao accomplishes nothing yet everything gets done. There is nothing it can’t do or doesn’t know.

“It has no knowledge and no ability, yet there is nothing it does not know, nothing it cannot do.”

It is responsible for both heaven and earth. Heaven creates life while earth supports it.

“Therefore heaven’s job is to create and to cover, earth’s job is to form and support, sages’ job is to teach and civilize, everyone’s job is what they’re suited for.”

Happiness

The sage is content with their life and happy with their existence.

“I have many reasons for happiness. Heaven gives birth to myriad beings, but humans alone are noble; I am human, so I’m happy. Some babies are stillborn, some die in infancy;”

The sage stays content in old age.

“I am already ninety years old, death is the end for people; awaiting death in a normal state, what should I be melancholy about?”

“The fact that I’m growing old without wife or children and am soon going to die is why I can be so happy.”

The sage is content in poverty.

“The reasons for my happiness are available to everyone, but they take them for misery instead. The fact that I didn’t work hard when young and didn’t compete with contemporaries as I matured is why I have lived so long.”

The sage doesn’t fear the unknown or worry about the future.

“It’s wrong to say the universe will disintegrate, and it’s also wrong to say the universe will not disintegrate. Whether or not it will disintegrate is something one cannot know. So while alive we don’t know death, and when dead we don’t know life. How can I concern myself with whether or not the universe will disintegrate?”

Life

The sage knows that life is a gift of the Dao.

“It is a form entrusted by the universe. Life is not our possession; it is a harmony entrusted by the universe. Nature and destiny are not your possessions; they are order entrusted by the universe.”

The sage knows that life is supported by the Dao.

“I have heard that heaven has seasons, earth has yields. I steal the seasonal yields of heaven and earth, the moisture of clouds and rain, the fertility of mountains and wetlands, to grow my grain, plant my crops, construct my fences, and build my house. On land I steal birds and beasts, from the water I steal fish and turtles. It’s all stealing! Crops, earth and wood, birds and beasts, fish and turtles, are all produced by heaven—how could they belong to me? Yet I steal from heaven with impunity.”

Death

The sage doesn’t view death as an end or something to fear.

“Death and birth are a round-trip, so when I die here, how do I know I won’t be born elsewhere? So how do I know they’re not equivalent? And how do I know it’s not delusion to strive for life? And how do I know my death now will not be better than my life in the past?”

“People all know the pleasure of life but not the pain of life; they know the fatigue of old age, but not the freedom of old age; they know the horror of death but not the peace of death.”

They know that all things eventually return to the Dao.

“People eventually resolve into elements; all things and all beings come from elements and all go back to elements.”

“Death is a return of virtue; the ancients referred to the dead as people who have returned.”

No one knows if death is truly the end.

“Do heaven and earth end? Along with us, they come to an end. Is the end final? I don’t know. The Tao ends in basic beginninglessness, it reaches finality in original impermanence. What is born returns to an unborn state, what has form returns to a formless state.”

Conclusion

The Dao has always existed and gave form to all things. It creates endless change. It accomplishes all things yet does nothing. The sage finds happiness in all stages of life including birth, childhood, old age, and poverty. They see life as a gift and do not view death as a true end but a return to the Dao.

Resource

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

Zhuangzi Chapter 26: External Things

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

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

Wealth

The sage rejects things that humanity values such as wealth. They see that external things do not bring happiness. Instead they focus on the internal and reaching a state of emptiness.

“External things cannot be counted on.”

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

Power

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

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

Excess

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

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

Fame

The sage rejects fame and does not value reputation. They remain humble and do not assume that they know what is right. They always reflect before taking action which makes success much more likely.

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

Knowledge

The sage knows the limit of human knowledge and does not feel the need to accumulate it. Instead they work towards emptiness and the unity of all things.

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

Emptiness

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

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

This allows the sage to live in the world without becoming encumbered by it. The sage goes with the flow and does not force action. They accept the world for what it is.

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

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

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

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

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

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

Conclusion

The sage rejects the human values of wealth, power, excess, and fame. They see that these external things do not bring happiness. They work towards emptiness and the connection of all things. This allows them to live the world without being bothered by it. They only act if necessary and after much reflection.

Resource

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

Zhuangzi Chapter 19: Mastering Life

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.

Zhuangzi Chapter 18: Supreme Happiness

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.