philosophy – Page 2

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.

Zhuangzi Chapter 17: Autumn Floods

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 my realm.’ 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.

Zhuangzi Chapter 7: Fit for Emperors and Kings

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Seven is Fit for Emperors and Kings 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.

“Youyu was no match for the clansman Tai. The clansman Youyu still held on to benevolence and worked to win men over. He won men over all right, but he never got out into [the realm of] ‘notman.’ The clansman Tai, now—he lay down peaceful and easy; he woke up wide-eyed and blank. Sometimes he thought he was a horse; sometimes he thought he was a cow. His understanding was truly trustworthy; his virtue was perfectly true. He never entered [the realm of] ‘nonman.”

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.

“When the sage governs, does he govern what is on the outside? He makes sure of himself first, and then he acts. He makes absolutely certain that things can do what they are supposed to do, that is all.”

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.

“Let your mind wander in simplicity, blend your spirit with the vastness, follow along with things the way they are, and make no room for personal views—then the world 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.

“Lao Dan said, “The government of the enlightened king? His achievements blanket the world but appear not to be his own doing. His transforming influence touches the ten thousand things, but the people do not depend on him. With him there is no promotion or praise—he lets everything find its own enjoyment. He takes his stand on what cannot be fathomed and wanders where there is nothing at all.”

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.

“Just now I appeared to him with the Pattern of Earth—still and silent, nothing moving, nothing standing up. Just now I appeared to him as Heaven and Earth—no name or substance to it, but still the workings, coming up from the heels. Just now I appeared to him as the Great Vastness Where Nothing Wins Out. Where the swirling waves! gather, there is an abyss. Just now I appeared to him as Not Yet Emerged from My Source. I came at him empty, wriggling and turning, not knowing anything about ‘who’ or ‘what,’ now dipping and bending, now flowing in waves.”

Conclusion

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.

“Do not be an embodier for fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom. Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Heaven, but do not think you have gotten anything. Be empty, that is all. The Perfect Man uses his mind like a mirror—going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself. ”

Zhuangzi Chapter 6: The Great and Venerable Teacher

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

The Dao 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 existed, it was there, firm from ancient times. It gave spirituality to the spirits and to God; it gave birth to Heaven and to earth. It was born before Heaven and earth, and yet you cannot say it has been there for long; it is earlier than the earliest time, and yet you cannot call it old.”

Emptiness

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

“He was vast in his emptiness but not ostentatious. Tolerant he seemed to be part of the world; towering alone, he could be checked by nothing; withdrawn, he seemed to prefer to cut himself off; bemused, he forgot what he was going to say.”

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

“So I began explaining and kept at him for three days and after that he was able to put the world outside himself. When he had put the world outside himself, I kept at him for seven days more, and after that he was able to put things outside himself. When he had put things outside himself, I kept at him for nine days more, and after that he was able to put life outside himself.“

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.

“After he had managed to see his own aloneness, he could do away with past and present, and after he had done away with past and present, he was able to enter where there is no life and no death.”

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 were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things. You have had the audacity to take on human form, and you are delighted. But the human form has ten thousand changes that never come to an end.“

“In the process of change, he has become a thing [among other things], and he is merely waiting for some other change that he doesn’t yet know about. Moreover, when he is changing, how does he know that he really is changing? And when he is not changing, how does he know that he hasn’t already changed?”

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

“He delights in early death; he delights in old age; he delights in the beginning; he delights in the end.“

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.

“The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his affairs. A man like this could commit an error and not regret it, could meet with success and not make a show.”

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

“I was pondering what it is that has brought me to this extremity, but I couldn’t find the answer. My father and mother surely wouldn’t wish this poverty on me. Heaven covers all without partiality; earth bears up all without partiality—heaven and earth surely wouldn’t single me out to make me poor. I try to discover who is doing it, but I can’t get the answer. Still, here I am—at the very extreme. It must be fate.”

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 doesn’t know why he lives and doesn’t know why he dies. He doesn’t know why he should go ahead; he doesn’t know why he should fall behind.”

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

“If the process continues, perhaps in time he’ll transform my left arm into a rooster. In that case I’ll keep watch during the night. Or perhaps in time he’ll transform my right arm into a cross-bow pellet, and I’ll shoot down an owl for roasting. Or perhaps in time he’ll transform my buttocks into cartwheels. Then, with my spirit for a horse, I’ll climb up and go for a ride. What need will I ever have for a carriage again?”

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 received life because the time had come; I will lose it because the order of things passes on. Be content with this time and dwell in this order, and then neither sorrow nor joy can touch you.”

“They look on life as a swelling tumor, a protruding wen, and on death as the draining of a sore or the bursting of a boil. To men such as these, how could there be any question of putting life first or death last?”

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.

“Deep in their passions and desires, they are shallow in the workings of Heaven.“

“Therefore he who delights in bringing success to things is not a sage; he who has affections is not benevolent; he who looks for the right time is not a worthy man; he who cannot encompass both profit and loss is not a gentleman; he who thinks of conduct and fame and misleads himself is not a man of breeding.”

Conclusion

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.

“When a skilled smith is casting metal, if the metal should leap up and say, ‘I insist on being made into a Moye! He would surely regard it as very inauspicious metal indeed.”

“Now, having had the audacity to take on human form once, if I should say, ‘I don’t want to be anything but a man! Nothing but a man!’ the Creator would surely regard me as a most inauspicious sort of person. So now I think of heaven and earth as a great furnace, and the Creator as a skilled smith. Where could he send me that would not be all right? I will go off to sleep peacefully, and then with a start, I will wake up.”

Zhuangzi Chapter 5: Sign of Virtue Complete

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

Interconnectedness

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

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

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

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

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

Admit Faults

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

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

In the Moment

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

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

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

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

The Body

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

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

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

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

Life and Death

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

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

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

“Why don’t you just make him see that life and death are the same story, that acceptable and unacceptable are on a single string? Wouldn’t it be good to free him from his handcuffs and fetters?”

Conclusion

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

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

The Way

The Dao (Tao) translates to “The Way” and is the flow of the universe and all of creation. It is called Dao for convenience sake.

“I do not know its name. I call it the Way. For the lack of better words I call it great.”

Dao De Jing, Chapter 25

Always in Existence

The Dao was in existence before creation.

“I do not know whose child it is. It seems to precede the ancestor of all.”

Dao De Jing, Chapter 4

It is changeless, runs in cycles, and has never ending energy.

“There was something that finished chaos, Born before Heaven and Earth. So silent and still! So pure and deep! It stands alone and immutable, Ever-present and inexhaustible.”

Dao De Jing, Chapter 25

Created All Things

The Dao created heaven, earth, and all things in existence.

“The nameless is the beginning of Heaven and Earth. The named is the mother of all things.”

Dao De Jing, Chapter 1

It brought about the planets, universe, and sky. It has created plants, animals, insects, and creatures both large and small.

“It can be called the mother of the whole world.”

Dao De Jing, Chapter 25

The Dao created the one which multiplied to all things in creation.

“The Way gave birth to one. One gave birth to two. Two gave birth to three.
Three gave birth to all things.”

Dao De Jing, Chapter 42

The Dao is in All Things

It can be found on earth, in heaven, and in nature. Nothing escapes it. It is in all of creation.

“Man is ruled by Earth. Earth is ruled by Heaven. Heaven is ruled by the Way. The Way is ruled by itself.“

Dao De Jing, Chapter 25

Nothing can escape the Dao. It is found everywhere.

“Heaven’s net is very vast. It is sparsely meshed, yet nothing slips through.”

Dao De Jing, Chapter 73

Although the Dao is found in all things, it is also hidden. It has no form and can not be seen.

“Its nature is utterly vague and evasive…How deep and obscure!“

Dao De Jing, Chapter 21

“The Way is hidden and nameless.”

Dao De Jing, Chapter 41

The Dao includes both existence and non-existence. Both creation and nothingness.

“Above it there is no light, Below it there is no darkness. Endlessness beyond description. It returns to non-existence. It is called the shapeless shape, The substance without form.”

Dao De Jing, Chapter 14

The Dao has both physical form and is without form.

“Free from desire you see the mystery. Full of desire you see the manifestations. These two have the same origin but differ in name.“

Dao De Jing, Chapter 1

It is so expansive and unknown that it is unfathomable to the human mind.

“Deeply hidden, as if it only might exist.”

Dao De Jing, Chapter 4

It is so complex that it can not adequately be described in human language.

“The Way that can be walked is not the eternal Way. The name that can be named is not the eternal name.”

Dao De Jing, Chapter 1

True Virtue

The Dao is the source of all virtue and morality.

“So, the Way gives birth to them, Nourishes them, Raises them, Nurtures them, Protects them, Matures them, Takes care of them. It gives birth without seizing, Helps without claim, Fosters without ruling. This is called the profound virtue.”

Dao De Jing, Chapter 51

This virtue differs from so-called human morality which is capricious and based on different classes.

“The Way is ever nameless. Though simple and subtle, The world cannot lead it. If princes and kings could follow it, All things would by themselves abide, Heaven and Earth would unite And sweet dew would fall. People would by themselves find harmony, Without being commanded.“

Dao De Jing, Chapter 32

Yielding but Achieves

The Dao is yielding, yet it still has accomplished all of creation.

“Cautious, like crossing a river in the winter. Wary, as if surrounded by strangers. Dignified, like a guest. Yielding, like ice about to melt. Simple, like uncarved wood. Open, like a valley. Obscure, like muddy waters.”

Dao De Jing, Chapter 15

It never seeks acclaim or authority. It is humble and does not strive for greatness.

“Still it demands no obedience. It demands no honor for what it accomplishes. It clothes and feeds all things without ruling them. It is eternally without desire. So, it can be called small. All things return to it, Although it does not make itself their ruler. So, it can be called great.“

Dao De Jing, Chapter 34

It is always impartial and never biased.

“Heaven’s Way gives no favors. It always remains with good people.”

Dao De Jing, Chapter 79

Conclusion

What is the Dao? It is the natural flow of the universe. It existed before creation and has never ending power. It created all things in existence and nothing can escape it. It has both form and no form, it is creation and nothingness. It is so complex that humans can not understand it or describe it in words. The Dao is the source of true virtue and never seeks authority.

Constancy

Constancy is important to grow closer to the Dao (Tao) and is major a theme throughout the Dao De Jing (Tao Te Ching). One may get closer to the Dao by simplifying their life, getting rid of unused possessions, meditating, and spending time in nature. This can help achieve peace of mind.

“Returning to the source is stillness. It is returning to one’s fate. Returning to one’s fate is eternal. Knowledge of the eternal is realization.”

Dao De Jing, Chapter 16

Beginning

Constancy is important when beginning to learn about the Dao. Just like a mighty tree starts from a tiny seed, a tall building starts with the foundation, all journeys begin with the first step. Constancy starts us down the path to explore the Dao.

“A tree as wide as a man’s embrace grows from a tiny shoot. A tower of nine stories starts with a pile of dirt. A climb of eight hundred feet starts where the foot stands.”

Dao De Jing, Chapter 64

Student of the Dao

The best student of the Dao has constancy. They listen to its way and follow its teachings. An average student listens but does not always follow. A poor student listens but laughs at the Dao.

“The superior student listens to the Way and follows it closely. The average student listens to the way. And follows some and some not. The lesser student listens to the way and laughs out loud.”

Dao De Jing, Chapter 41

Knowledge, Virtue, and the Dao

Once one gains knowledge, that knowledge leads to the virtues of humility, simplicity and being guided by nature.

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

Dao De Jing, Chapter 28

Eventually these virtues lead to peace of mind and the Dao itself.

“Knowledge of the eternal is all embracing. To be all embracing leads to righteousness, which is majestic. To be majestic leads to heavenly. To be heavenly leads to the way.”

Dao De Jing, 16

Once the connection with the Dao has grown, it will be found in all things in nature, no matter how large or small. This includes mountains, water, animals, insects, and plants.

“Seeing the small is called clarity. Holding on to the weak is called strength. Use the light to return to clarity. Then you will not cause yourself misery. This is called following the eternal.”

Dao De Jing, 52

Constancy is also important to stay connected with the Dao. Often people will almost reach their goal but not quite achieve it. The same applies to the journey of growing closer to the Dao.

“People fail at the threshold of success. Be as cautious at the end as at the beginning. Then there will be no failure.”

Dao De Jing, Chapter 64

Conclusion

Constancy helps one explore and grow closer to the Dao. The best students will both listen and follow the Dao. As one grows more aware of the Dao, they will gain important virtues such as humility and simplicity. This allows one to see the Dao in everyday life.

Constancy: “steadfastness of mind under duress; a state of being constant or unchanging”

Merriam-Webster

Yin Yang

The Yin Yang symbol is well know in popular culture and can be found on all sorts of items from t-shirts to tattoos. While it is an essential part of Daoism (Taoism), it is often misunderstood. Many see Yin Yang as opposites like cold v. hot or good v. evil, but this is too simple a concept.

Complimentary Forces

Yin Yang do not so much oppose each other as they compliment one another. Yin is needed for Yang to exist. Without ugliness there can be no beauty. Without sour there can be no sweet. They shape each other and define each other.

“When everyone in the world see beauty, Then ugly exists. When everyone sees good, Then Bad exists. Therefore: What is and what is not create each other. Tall and short shape each other. High and low rest on each other.”

Dao De Jing, Chapter 2

Taking this even further creation and non-creation need each other. Creation comes from nothing and nothing comes from creation. Another way to say this is that being comes from non-being and non-being comes from being.

“All things in the world are born out of being. Being is born out of non-being.”

Dao De Jing, Chapter 40

Constant Change

The interaction between Yin and Yang creates constant change making each moment unique. They create harmony by blending together. Some days its hotter, other days colder. Some days you are more social and other days more reserved.

“All things carry yin and embrace yang. They reach harmony by blending with the vital breath.”

Dao De Jing, Chapter 42

Yielding

Although there is a time and place for assertive action, the Dao teaches that it is also necessary to yield. The Dao does not contend, but still achieves. It is laid back, but still plans. The concept of Wu Wei, or effortless action, illustrates this concept. One should go with the flow of life and act only when it is effortless and compliments the Dao.

“Heaven’s way does not contend, yet it certainly triumphs. It does not speak, yet it certainly answers. It does not summon, yet things come by themselves. It seems to be at rest, yet it certainly has a plan.”

Dao De Jing, Chapter 73

Lessons for Government

Nations should also abide by the Dao. Laozi (Lao Tzu) taught that nations should follow Wu Wei and be willing to yield to one another. Larger nations should not dominate smaller ones, because this leads to push back and conflict. Larger nations should be willing to yield and accommodate smaller ones to create positive and long lasting relationships.

“If a great country yields to a small country, it will conquer the small country. If a small country yields to a great country, it will be conquered by a great country. So, some who yield become conquerors, and some who yield get conquered.”

Dao De Jing, Chapter 61

Lessons for the Individual

The constant change of Yin and Yang has important implications for the individual. It is foolish to think that life will always remain the same. Yin and Yang are constantly interacting creating change. The individual should assume that change is constant and develop a flexible attitude staying in the moment and reacting accordingly.

“People are born soft and weak. They die hard and stiff. All things such as grass and trees are soft and supple in life. At their death they are withered and dry. So, the hard and stiff are death’s companions. The soft and weak are life’s companions.”

Dao De Jing, Chapter 76

A person should be willing to embrace both Yin and Yang. Sometimes they should be outgoing while other time more reserved and contemplative. They should embrace both the masculine and feminine.

“Knowing the manly, but clinging to the womanly. Knowing the you become the valley of the world. Being the valley of the world, eternal virtue will never desert you, and you become like a little child anew.”

Dao De Jing, Chapter 28

Wu Wei

One should live according to the Way by using Wu Wei or “effortless action.” This involves not forcing but accomplishing without doing. In most cases, no action should be taken. In rare cases, an action may be taken after much reflection. However, any action should be as minimal as possible.

Non-Striving

Wu Wei never strives. It is never forced. It is easy, yet resolves difficult situations. All great accomplishments must begin with a small action. It does not struggle for greatness but still achieves it. It teaches by example and avoids unnecessary words (Dao De Jing, Chapters 3, 6, 38, 43, 48, 63, and 77).

“The highest virtue does nothing. Yet, nothing needs to be done. The lowest virtue does everything. Yet, much remains to be done.“

Dao De Jing, Chapter 38

Non-action

Wu Wei is non-action. It does without doing, works without working, and talks without talking. It does not speak or call, yet all come to it. It decreases efforts and does not take useless action. It does not seek praise (Dao De Jing, Chapter 24, 48, and 77).

“The Way is ever without action, Yet nothing is left undone.“

Dao De Jing, Chapter 37

Yielding

Wu Wei is the “Virtue of not Contending.” It yields to avoid a reaction. The Law of Aggression states that aggressive acts provokes even more aggression. Wu Wei does not injure but still accomplishes. If you force something you will destroy it. If you grasp something you will lose it (Dao De Jing, Chapter 22, 64, 68, 69, 73, 77 and 81; Taoism: The Parting of the Way, Holmes H. Welch Jr.).

“Heaven’s way does not contend, Yet it certainly triumphs. It does not speak, Yet it certainly answers. It does not summon, Yet things come by themselves.”

Dao De Jing, Chapter 73

Government

Wu Wei also applies to the government. The government can press without marching, seize without using weapons, and push without opposing. Leaders should never take power in order to tamper with society. They are not fit to lead. One should never boast and never use violence to attain power (Dao De Jing, Chapters 30, 48, 57, and 69).

“Those who advice the ruler on the Way, Do not want the world subdued with weapons. Such deeds bring on retaliation. Thorn bushes grow where armies have camped. Battles are followed by years of famine. Therefore, good leaders reach solution, and then stop. They do not dare to rely on force.“

Dao De Jing, Chapter 30

Minimal Action

Wu Wei achieves its desired outcome and then stops. It does not force, destroy, or act arrogantly. It does not boast or use violence (Dao De Jing, Chapter 30)

“Solutions without arrogance, Solutions without scorn, Solutions without pride, Solutions without benefit, Solutions without domination.“

Dao De Jing, Chapter 30

Conclusion

Wi Wei is action aligned with the Dao. It never strives and is always easy. It takes action without action. It yields to others to avoid aggression. It guides leaders to accomplish without using violence. It always takes the minimal action and then stops.

Flexibility

Daoism (Taoism) teaches us that life is constantly changing with the exchange of Yin and Yang. No two moments are exactly the same. The best way to live your life is to adapt to these changes by being flexible and in the moment. This mindset allows you to make important long term decisions and to adapt to sudden changes.

“The sage has no concern for himself, But makes the concerns of others his own. The sage is one with the world, And lives in harmony with it. People turn their eyes and ears to him, And the sage cares for them like his own children.“

Dao De Jing, Chapter 49

Aware and alert, ready for whatever may come.

Like water

It is important to be flexible and yielding when working towards your goals. Consider the analogy of water. Although water is soft it can be hit and suffer no harm. It can crash as a wave. Water adjusts to its environment and flows around obstacles as it seeks the lowest path.

A person should act in the same way and be willing to yield to solve conflicts. Although goals are important, one should be be flexible in how to reach those goals. To be willing to change those goals if they no longer make sense.

“Nothing in the world is softer and weaker than water. Yet, to attack the hard and strong, Nothing surpasses it. Nothing can take its place.”

Dao De Jing, Chapter 78

Inflexibility equals Death

Daoism teaches that flexibility represents life while rigidness represents death. Consider the analogy of the mighty oak tree and simple bamboo. Although the oak tree is tall and strong, it can be destroyed in a strong storm because it does not bend. On the other hand the bamboo bends with the wind and survives.

“People are born soft and weak. They die hard and stiff. All things such as grass and trees Are soft and supple in life. At their death they are withered and dry. So, the hard and stiff are death’s companions. The soft and weak are life’s companions.“

Dao De Jing, Chapter 76

The mighty oak tree will fall in a mighty wind because it is inflexible.

Conclusion

One should adopt flexibility as the cornerstone of life. It can guide both personal and business decisions while reducing stress and anxiety. People should be pliant and yielding to reach their goals.