philosophy – Page 3

Liezi Chapter 3: Dreams

The Liezi is considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter three is named Dreams and focuses on harmony and perspective.

Creation

The sage recognizes that the Way is responsible for creation. This process is too complex to truly understand so we label it Way for convenience sake.

“The Creator’s ingenuity is mysterious, His operations secret and profound.”

It creates constant change. It is responsible for important events such as birth, growth, happiness, and death. It seeks balance and results in differences in temperature, light, intelligence, strength, and wakefulness.

“The point at which creation begins, the change effected by the Dual Principles — these are called respectively Life and Death. That which underlies the manifold workings of Destiny is called Evolution…It is his spontaneity that constitutes the mystery.“

Reality

The sage recognizes that life and death are both aspects of creation.

“Essential matter unites with extensive energy to become a bodily substance, which follows the line of evolution and passes away, but does not, on that account, relapse into nothingness...Therefore it arises anon, and anon it is destroyed.”

Dreams and wakefulness are also aspects of creation.

“’Once upon a time,’ he said, ‘a wood-cutter dreamt that he had got a deer, but couldn’t remember the place where he had put it. Now I have found the deer, so it appears that his dream was a true dream. ‘On the contrary,’ said his wife, ‘it is you who must have dreamt that you met a wood-cutter who had caught a deer. Here you have a deer, true enough. But where is the wood-cutter? It is evidently your dream that has come true.’ ‘I have certainly got a deer,’ replied her husband ; ‘so what does it matter to us whether it was his dream or mine?’”

Moderation

The sage strives for moderation which includes finding the proper work life balance. Working too hard causes exhaustion.

“All day long he was groaning as he went about his work, and when night came he was reeling with fatigue and would sleep like a log. His spirit was then free to wander at will, and every night he dreamt that he was a king, enthroned in authority over the multitude, and controlling the affairs of the whole State. He took his pleasure in palaces and belvederes, following his own fancy in everything, and his happiness was beyond compare.”

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 dreamt that he was another man’s servant, running about on menial business of every description, and subjected to every possible kind of abuse and ill-treatment. He would mutter and groan in his sleep, and obtained no relief until morning came.”

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.

“Lately, when I was steeped in forgetfulness, my senses were so benumbed that I was quite unconscious of the existence of the outer world. But now I have been brought suddenly to a perception of the events of half a lifetime. Preservation and destruction, gain and loss, sorrow and joy, love and hate have begun to throw out their myriad tentacles to invade my peace; and these emotions will, I fear, continue to keep my mind in the state of turmoil that I now experience. Oh ! if I could but recapture a short moment of that blessed oblivion!”

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 to others was black to him. The sage knows that from the son’s point of view everyone else is confused.

The king thought the palace he built was the most beautiful ever created.

“It stood six thousand feet high, overtopping Mount Zhongnan, and it was called Touch-the-sky Pavilion...Ravishing music was played to the honored guest by the Imperial bands; several times a month he was presented with fresh jeweled raiment; every day he had set before him some new and delicious food.”

Yet when he saw the magician’s palace set in the clouds with unrivaled sights, sounds, and scents he knew his palace could not compare.

“He gazed at his own palace on the earth below, and it seemed to him no better than a rude pile of clods and brushwood.”

The sage acknowledges that perception shapes reality. They are always willing to see things from another’s perspective.

“Pointing out a certain shrine, they told him that it was his own village altar, and he heaved a deep sigh. They showed him a house, and said: ‘This is where your ancestors lived;’ and the tears welled up in his eyes. Finally, they brought him in front of a mound and said: ‘This is the tomb where your ancestors lie buried.’ The old man could control himself no longer, and wept aloud. But his fellow-travellers burst into roars of laughter. ‘We have been hoaxing you,’ they cried; this is only the Jin State.”

Conclusion

While the sage doesn’t understand the Way, they realize it is responsible for creation and change yet seeks balance. Life, death, reality, and dreams are all aspects of the Way. Moderation is a way to find balance 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

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

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

Next: Liezi Chapter 4

Liezi Chapter 2: The Yellow Emperor

The Liezi ie considered the third most important text in Daoism after the Dao De Jing and Zhuangzi. Chapter two is named The Yellow Emperor and focuses on living with the Way. 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.

“Internal and External were blended into Unity...To let the mind reflect on what it will, to let the lips utter what they please, and not grudgingly bottle it up in one’s breast, so that the internal and the external may become as one, is still not so good as passing beyond the bounds of self and abstaining from all manifestation.”

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.

“Its people were without desires or cravings; they simply followed their natural instincts. They felt neither joy in life nor abhorrence of death; thus they came to no untimely ends.”

Harmony with Others

The sage is in harmony with others. They are honest and do not get angry or intimidate.

“Creatures are not shy of those whom they feel to be in mental and bodily harmony with themselves.”

The sage recognizes that people use knowledge to manipulate one another.

“Howbeit, in seeking perfect wisdom, men attend to the outward form alone, which will not bring them near to it.”

When one is in the Way, others will want to be near them.

“’Nothing else,’ replied Hui Ang, ‘than the teachings of Confucius and Mo Di. Neither of these two men possessed any land, and yet they were princes; they held no official rank, and yet they were leaders. All the inhabitants of the Empire, old and young, used to crane their necks and stand on tiptoe to catch a glimpse of them. For it was their object to bring peace and happiness to all.’”

Accomplishing

When one is with the Way they possess a single mindedness.

“I knew not what part of space my body occupied, nor yet where danger lurked. My mind was simply One, and material objects thus offered no resistance. That is all. ”

They can accomplish things that seem impossible.

“There was an eager response, and Shang Qiukai in perfect good faith, was the first to leap over the edge. And lo! he was wafted down to earth like a bird on the wing, not a bone or muscle of his body being hurt...Shang Qiukai again acted on their suggestion and plunged in. And when he came out, sure enough he held a pearl in his hand.”

When one does not fear life and death, they do not let concerns of the world bother them.

“The man who achieves harmony with Dao enters into close unison with external objects, and none of them has the power to harm or hinder him.”

The reason people worry is that they are concerned with the results. The sage doesn’t let the troubles of the world affect them.

“So the prince inquired what secret power it was that enabled him to dwell in rock and to walk through fire. ‘What do you mean by rock?’ replied the man; ‘what do you mean by fire?’…’I know nothing of them,’ replied the man. It was this extreme of unconsciousness that enabled him to perform the above feats.”

Sincerity

The Way is sincere. The sage always acts with pure intention.

“There was once a man, a sailor by profession, who was very fond of sea-gulls. Every morning he went into the sea and swam about in their midst, at which times a hundred gulls and more would constantly flock about him...One day his father said to him : l am told that sea-gulls swim about with you in the water. I wish you would catch one or two for me to make pets of. On the following day, the sailor went down to the sea as usual, but lo! the gulls only wheeled about in the air and would not alight. There was disturbance in his mind, accompanied by a change in his outward demeanor; thus the birds became conscious of the fact that he was a human being.”

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.

“With regard to my method of feeding tigers, all I have to say is this: when yielded to, they are pleased; when opposed, they are angry. Such is the natural disposition of all living creatures.”

Government

When a nation follows the Way 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.

“This kingdom was without head or ruler; it simply went on of itself…They knew neither aversion from one course nor inclination to another; hence profit and loss existed not among them.”

A nation should always seek to avoid the use of force and instead yield if possible.

“But I do not think of opposing them and thus provoking their anger.”

Summary

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

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

Next: Liezi Chapter 3

Liezi Chapter 1: Cosmology

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

Creation

The Way existed before all off creation.

“They were engendered out of nothing, and came into existence of themselves.”

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

“Hence we say, there is a great Principle of Change, a great Origin, a great Beginning, a great Primordial Simplicity. In the great Change substance is not yet manifest. In the great Origin lies the beginning of substance. In the great Beginning, lies the beginning of material form.”

The Way unifies all things.

“When substance, form and essential qualities are still indistinguishably blended together it is called Chaos. Chaos means that all things are chaotically intermixed and not yet separated from one another.”

Change

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

“There is a Creative Principle which is itself uncreated; there is a Principle of Change which is itself unchanging. The Uncreated is able to create life ; the Unchanging is able to effect change...Between his birth and his latter end, man passes through four chief stages of development: — infancy, adolescence, old age and death...Man, likewise, from birth to old age becomes something different every day in face and form, in wisdom and in conduct. His skin, his nails and his hair are continually growing and continually perishing. In infancy and childhood there is no stopping nor respite from change. Though imperceptible while it is going on, it may be verified afterwards if we wait.”

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

“There is sound, and there is that which causes sound; there is color, and there is that which causes color; there is taste, and there is that which causes taste.”

No Limitation

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

“This it is to be devoid of knowledge, yet all-knowing, destitute of power, yet all-powerful. Such is Dao.”

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

“It is Heaven’s function to produce life and to spread a canopy over it. It is Earth’s function to form material bodies and to support them. It is the Sage’s function to teach others and to influence them for good. It is the function of created things to conform to their proper nature.”

Happiness

The sage is content with their life and happy with their existence even in poverty.

“I have a great deal to make me happy. God created all things, and of all His creations man is the noblest. It has fallen to my lot to be a man: that is my first ground for happiness...Furthermore, some are born who never behold the sun or the moon, and who never emerge from their swaddling-clothes. But I have already walked the earth for the space of ninety years.”

They stay content in old age.

“But I have already walked the earth for the space of ninety years. That is my third ground for happiness…Abiding in the normal state, and reaching at last the appointed end, what is there that should make me unhappy?”

They don’t fear the unknown or worry about the future.

“He who maintains that Heaven and earth are destructible, and he who upholds the contrary, are both equally at fault. Whether they are destructible or not is something we can never know, though one may hold this view and another that. The living and the dead, the going and the coming, know nothing of each other’s state. Whether destruction awaits the world or no, why should I trouble my head about it?”

Life

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

“Are you not already a thief in respect of your own body? You are stealing the harmony of the Yin and the Yang in order to keep alive and to maintain your bodily form.”

The sage knows that life is supported by the Way.

“We all know that Heaven has its seasons, and that earth has its riches. Well, the things that I steal are the riches of Heaven and earth, each in their season — the fertilizing rain-water from the clouds, and the natural products of mountain and meadow-land. Thus I grow my grain and ripen my crops, build my walls and construct my tenements. From the dry land I steal winged and four-footed game, from the rivers I steal fish and turtles. There is nothing that I do not steal. For corn and grain, clay and wood, birds and beasts, fishes and turtles are all products of Nature. How can I claim them as mine?”

Death

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

“An excellent thing was Death in the eyes of the ancients. It gives rest to the good, and subdues the wicked. Death is the boundary-line of virtue. That is, Death abolishes all artificial and temporary distinctions between good and evil, which only hold good in this world of relativity...Men feel the joy of life, but do not realize its bitterness. They feel the weariness of old age, but not its peacefulness. They think of the evils of death, but not of the repose which it confers.”

They know that all things eventually return to the Way.

“When the spirit parts from the body, each of these elements returns to its proper place...The ancients spoke of the dead as…(men who have returned). But if the dead are men who have returned, the living are men on a journey.”

No one knows if death is truly the end.

“Being takes its rise out of Not-Being. That which has shape and substance must come to an end. Heaven and Earth, then, have an end, even as we all have an end. But whither the end leads us is unknown.”

Summary

The Way 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 Way.

Resource

Teachings from the Book of Liezih Tzu. Lionel Giles, translator. 1912. Classic public domain translation of Chapters 1-6, and 8 of the Book of Liezi.

Next: Liezi Chapter 2

Zhuangzi Chapter 26: Contingencies

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

“Ill-regulated virtue ends in reputation. Ill-regulated reputation ends in notoriety. Scheming leads to confusion. Knowledge begets contentions. Obstinacy produces stupidity. Organised government is for the general good of all.”

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.

“The heart feels as though suspended between heaven and earth. So in the struggle between peace and unrest, the friction between good and evil, much fire is evolved which consumes the inner harmony of man. But the mind is unable to resist fire. It is destroyed, and with it Dao comes to an end.”

Power

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

“To take a rod and line, and go to a pool, and catch small fry is a very different thing from catching big fish. And by means of a little show of ability to secure some small billet is a very different thing from really pushing one’s way to the front.”

Excess

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

“Yesterday, as I was coming along, I heard a voice calling me. I looked round, and in the cart-rut I saw a stickleback. ‘And what do you want, stickleback?’ said I. ‘I am a denizen of the eastern ocean,’ replied the stickleback. ‘Pray, Sir, a pint of water to save my life.’ ‘Yes,’ said I. ‘I am just going south to visit the princes of Wu and Yue. I will bring you some from the west river. Will that do?’ At this the stickleback flushed with anger and said, ‘I am out of my element. I have nowhere to go. A pint of water would save me. But to talk to me like this, — you might as well put me in a dried-fish shop at once.’”

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.

“Yet this is the common way of all, to lure people by fame, to bind them by ties of gratification. Better than extolling Yao and cursing Jie is oblivion of both, keeping one’s praises to oneself. These things react injuriously on self; the agitation of movement results in deflection. The true Sage is a passive agent. If he succeeds, he simply feels that he was provided by no effort of his own with the energy necessary to success.”

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.

“Truly wisdom has its limits; spirituality, that which it cannot reach. In spite of the highest wisdom, there are countless snares to be avoided; If a fish has not to fear nets, there are always pelicans. Get rid of small wisdom, and great wisdom will shine upon you.”

Emptiness

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

“All sentient beings depend upon breath. If this does not reach them in sufficient quantity, it is not the fault of God. God supplies it day and night without cease, but man stops the passage. Man has for himself a spacious domain. His mind may roam to heaven.”

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 transcend the limits of the human and yet not withdraw from the world, live in accord with mankind and yet suffer no injury himself...Wherefore it has been said, ‘The perfect man leaves no trace behind.’”

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

“Repose gives health to the sick. Rubbing the eyelids removes the wrinkles of old age. Quiet will dispel anxieties. These remedies however are the resource only of those who need them. Others who are free from such ills pay no attention thereto.”

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

“The [purpose] of a fish-trap is the fish. When the fish is caught, the trap may be ignored. The [purpose] of a rabbit-snare is the rabbit. When the rabbit is caught the snare may be ignored. The [purpose] of language is an idea to be expressed. When the idea is expressed, the language may be ignored. But where shall I find a man to ignore language, with whom I may be able to converse?”

Summary

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

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

Return: Zhuangzi

Zhuangzi Chapter 19: The Secret of Life

The book Zhuangzi is an essential text in Daoism. Chapter Nineteen, The Secret of 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.

“Those who understand the conditions of life devote no attention to things which life cannot accomplish. Those who understand the conditions of destiny devote no attention to things over which knowledge has no control.”

They accept their lack of control. They accept that they did not choose when they were born or predict when they will die.

“Life comes, and cannot be declined. It goes, and cannot be stopped.”

They are grateful for their health and any positive things in their life.

“Whereas, that you have a whole body in a whole skin, and have not perished in mid career, dumb, blind, or halt, but actually hold a place among men, — this ought to be enough for you.”

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.

“Of old, when a bird alighted outside the capital of Lu, the prince was delighted, and killed an ox to feed it and had the Chiu Shao played to entertain it. The bird, however, was timid and dazed and dared not to eat or drink. This was treating the bird like oneself.”

The sage realizes that possessions don’t bring happiness.

“For the due nourishment of our physical frames, certain things are needful. Yet where such things abound, the physical frame is not always 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 Way.

“By renouncing the world, one gets rid of the cares of the world. The result is a natural level, which is equivalent to a re-birth. And he who is re-born is near.”

Harmony

The sage finds a balance between separating themselves from the world and being a part of it.

“In the State of Lu,’ said Tian, ‘there was a man named Shan Bao. He lived on the mountains and drank water. All worldly interests he had put aside. And at the age of seventy, his complexion was like that of a child. Unluckily, he one day fell in with a hungry tiger who killed and ate him. There was also a man named Zhang Yi, who frequented the houses of rich and poor alike. At the age of forty he was attacked by some internal disease and died. Shan Bao took care of his inner self, and a tiger ate his external man. Zhang Yi took care of himself externally, but disease attacked him internally. These two individuals both omitted to whip up the laggards.’”

Harm

Nothing harms the sage if they don’t perceive events as negative. They simply accept the flow of life as it comes.

“A drunken man who falls out of a cart, though he may suffer, does not die. His bones are the same as other people’s; but he meets his accident in a different way. His spirit is in a condition of security. He is not conscious of riding in the cart; neither is he conscious of falling out of it...It is in God that the Sage seeks his refuge, and so he is free from 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 the Chu State, he came to a forest where he saw a hunchback catching cicadas as though with his hand...Heaven and earth and all creation may be around me, but I am conscious only of my cicada’s wings. How should I not succeed?”

By being in the moment, one can complete challenging tasks and physical feats.

“’Kindly tell me, is there any way to deal thus with water?’ ‘No,’ replied the old man; ‘I have no way. There was my original condition to begin with; then habit growing into nature; and lastly acquiescence in destiny. Plunging in with the whirl, I come out with the swirl. I accommodate myself to the water, not the water to me. And so I am able to deal with it after this fashion.’”

They do not allow stress to affect them even when the stakes are high.

“A man who plays for counters will play well. If he stakes his girdle, he will be nervous; if yellow gold, he will lose his wits. His skill is the same in each case, but he is distracted by the value of his stake. And every one who attaches importance to the external, becomes internally without resource.”

The sage focuses their concentration on the task at hand.

“My skill becomes concentrated, and all disturbing elements from without are gone. I enter some mountain forest. I search for a suitable tree. It contains the form required, which is afterwards elaborated. I see the stand in my mind’s eye, and then set to work. Otherwise, there is nothing. I bring my own natural capacity into relation with that of the wood.”

This allows them to be in a state of effortless action. Things get done easily and without planning.

“Chui the artisan could draw circles with his hand better than with compasses. His fingers seemed to accommodate themselves so naturally to the thing he was working at, that it was unnecessary to fix his attention. His mental faculties thus remained ONE, and suffered no hindrance. To be unconscious of one’s feet implies that the shoes are easy. To be unconscious of a waist implies that the girdle is easy. The intelligence being unconscious of positive and negative implies that the heart is at ease.”

The key is to not get overwhelmed. Instead act as if it is perfectly normal.

“’It means,’ answered Confucius, ‘that such a man is oblivious of the water around him. He regards the rapid as though dry land. He looks upon an upset as an ordinary cart accident. And if a man can but be impervious to capsizings and accidents in general, whither should he not be able comfortably to go?’”

Summary

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

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

Next: Zhuangzi Chapter 26

Zhuangzi Chapter 18: Perfect Happiness

The book Zhuangzi is an essential text in Daoism. Chapter Eighteen, Perfect 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 perfect happiness to be found on earth, or not? Are there those who can enjoy life, or not? If so, what do they do, what do they affect, what do they avoid, what do they rest in, accept, reject, like, and dislike?”

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.

“What the world esteems comprises wealth, rank, old age, and goodness of heart. What it enjoys comprises comfort, rich food, fine clothes, beauty, and music. What it does not esteem comprises poverty, want of position, early death, and evil behavior. What it does not enjoy comprises lack of comfort for the body, lack of rich food for the palate, lack of fine clothes for the back, lack of beauty for the eye, and lack of music 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.

“Wealthy people who toil and moil, putting together more money than they can possibly use, — from the point of view of our physical frame, is not this going beyond the mark? Officials of rank who turn night into day in their endeavors to compass the best ends; — from the point of view of our physical frame, is not this a divergence?”

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.

“As to what the world does and the way in which people are happy now, I know not whether such happiness be real happiness or not. The happiness of ordinary persons seems to me to consist in slavishly following the majority, as if they could not help it. Yet they all say they are happy.”

True Happiness

The sage does not accumulate possessions. They find true happiness in the state of 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 make true pleasure to consist in inaction, which the world regards as great pain. Thus it has been said, ‘Perfect happiness is the absence of happiness; perfect renown is the absence of renown’. Now in this sublunary world of ours it is impossible to assign positive and negative absolutely. Nevertheless, in inaction they can be so assigned. Perfect happiness and preservation of life are to be sought for only in inaction. Let us consider. Heaven does nothing; yet it is clear. Earth does nothing; yet it enjoys repose. From the inaction of these two proceed all the modifications of things...Therefore it has been said, ‘Heaven and earth do nothing, yet there is nothing which they do not accomplish.’”

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.

“’Not at all,’ replied Zhuangzi. ‘When she died, I could not help being affected by her death. Soon, however, I remembered that she had already existed in a previous state before birth, without form, or even substance; that while in that unconditioned condition, substance was added to spirit; that this substance then assumed form; and that the next stage was birth. And now, by virtue of a further change, she is dead, passing from one phase to another like the sequence of spring, summer, autumn, and winter. And while she is thus lying asleep in Eternity, for me to go about weeping and wailing would be to proclaim myself ignorant of these natural laws. Therefore I refrain.’”

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.

“’Were I to prevail upon God to allow your body to be born again, and your bones and flesh to be renewed, so that you could return to your parents, to your wife, and to the friends of your youth,—would you be willing?’ At this, the skull opened its eyes wide and knitted its brows and said, ‘How should I cast aside happiness greater than that of a king, and mingle once again in the toils and troubles of mortality?’”

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.

“Water, which is life to fishes, is death to man. Being differently constituted, their likes and dislikes are different. Therefore the Sages of the past favored not uniformity of skill or of occupation.”

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.

“Certain germs, falling upon water, become duckweed. When they reach the junction of the land and the water, they become lichen. Spreading up the bank, they become the dog-tooth violet.”

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…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.”

Summary

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 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

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

Next: Zhuangzi Chapter 19

Zhuangzi Chapter 17: Autumn Floods

The book Zhuangzi is an essential text in Daoism. Chapter Seventeen, Autumn Floods, 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 Spirits of the River and the Ocean.

Pride

During the Autumn floods, streams poured into the river making it overflow its banks. The Spirit of the River was full of pride at how powerful he had become. However, when he made it to the ocean he became humbled by its vastness.

“It was the time of autumn floods. Every stream poured into the river, which swelled in its turbid course. The banks receded so far from one another that it was impossible to tell a cow from a horse. Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down with the stream he journeyed east, until he reached the ocean. There, looking eastwards and seeing no limit to its waves, his countenance changed.”

Perspective

The Spirit of the Ocean was so vast that it gave the 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.

“To which the Spirit of the Ocean replied, “You cannot speak of ocean to a well-frog, — the creature of a narrower sphere. You cannot speak of ice to a summer insect, — the creature of a season. You cannot speak of Dao to a pedagogue: his scope is too restricted. But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles.”

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.

“Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension.”

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.

“He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without 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.

“The span of his existence is not to be compared with the span of his non-existence. With the small to strive to, exhaust the great, necessarily lands him in confusion, and he does not attain his object.”

Life has a natural rhythm in which all things progress. They are born, grow, decay, and finally die.

“Dao is without beginning, without end. Other things are born and die. They are impermanent; and now for better, now for worse, they are ceaselessly changing form. Past years cannot be recalled: time cannot be arrested. The succession of states is endless; and every end is followed by a new beginning. Thus it may be said that man’s duty to his neighbor is embodied in the eternal principles of the universe.”

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 positive and negative cannot be distinguished, that great and small cannot be defined...If we say that anything is good or evil because it is either good or evil in our eyes, then there is nothing which is not good, nothing which is not evil.”

Usefulness

Expanding perspective helps the sage understand that nothing is truly useless. Usefulness depends on the point of view of the individual.

“If we say that something exists or does not exist, in deference to the function it fulfills or does not fulfill, then there is nothing which does not exist, nothing which does exist.”

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 battering-ram can knock down a wall, but it cannot repair the breach. Qiji and Hualiu could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat. Different animals possess different aptitudes. An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted.”

All beings have different needs. The frog is happy in a small well while the great turtle is happiest in the wide sea.

“Happy indeed am I! I hop on to the rail around the well. I rest in the hollow of some broken brick. Swimming, I gather the water under my arms and shut my mouth. I plunge into the mud, burying my feet and toes; and not one of the cockles, crabs, or tadpoles I see around me are my match. [Fancy pitting the happiness of an old well against all the water of Ocean!] Why do you not come, Sir, and pay me a visit?’…Now the turtle of the eastern sea had not got its left leg down ere its right had already stuck fast, so it shrank back and begged to be excused. It then described the sea, saying, ‘A thousand li would not measure its breadth, nor a thousand fathoms its depth.”

The sage realizes that all act according to their nature. The centipede moves with hundreds of legs while the snake moves using its backbone. The wind moves without any physical form.

“’How do you manage all these legs you have? I don’t manage them,’ replied the centipede. Have you never seen saliva? When it is ejected, the big drops are the size of pearls, the small ones like mist. They fall promiscuously on the ground and cannot be counted. And so it is that my mechanism works naturally, without my being conscious of the fact’...’One’s natural mechanism,’ replied the snake, is not a thing to be changed. What need have I for legs?’…The snake said to the wind, ‘I can manage to wriggle along, but I have a form. Now you come blustering down from the north sea to bluster away to the south sea, and you seem to be without form.’”

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 truly great man, although he does not injure others, does not credit himself with charity and mercy. He seeks not gain, but does not despise his followers who do. He struggles not for wealth, but does not take credit for letting it alone. He asks help from no man, but takes no credit for his self-reliance, neither does he despise those who seek preferment through friends. He acts differently from the vulgar crowd, but takes no credit for his exceptionality; nor because others act with the majority does he despise them as hypocrites.”

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.

“’Those who understand Dao,’ answered the Spirit of the Ocean, ‘must necessarily apprehend the eternal principles above mentioned and be clear as to their application. Consequently, they do not suffer any injury from without. The man of perfect virtue cannot be burnt by fire, nor drowned in water, nor hurt by frost or sun, nor torn by wild bird or beast. Not that he makes light of these; but that he discriminates between safety and danger. Happy under prosperous and adverse circumstances alike, cautious as to what he discards and what he accepts; — 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,” enquired the Spirit of the River, “by the natural and the artificial?” “Horses and oxen,” answered the Spirit of the Ocean, “have four feet. That is the natural. Put a halter on a horse’s head, a string through a bullock’s nose, — that is the artificial.”

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.

“Therefore it has been said, do not let the artificial obliterate the natural; do not let will obliterate destiny; do not let virtue be sacrificed to fame. Diligently observe these precepts without fail, and thus you will revert to the divine...My destiny is cut out for me.”

Refuse Responsibility

The sage is not interested in power or leadership. They refuse such roles and stick to the way of nature.

“Zhuangzi was fishing in the Pu when the prince of Chu sent two high officials to ask him to take charge of the administration of the Chu State. Zhuangzi went on fishing, and without turning his head said, ‘I have heard that in Chu there is a sacred tortoise which has been dead now some three thousand years. And that the prince keeps this tortoise carefully enclosed in a chest on the altar of his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or be alive and wagging its tail in the mud?’ ‘It would rather be alive,’ replied the two officials, ‘and wagging its tail in the mud.’ ‘Begone!’ cried Zhuangzi. ‘I too will wag my tail in the mud.’”

Summary

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.

Resource

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

Next: Zhuangzi Chapter 18

Zhuangzi Chapter 7: How to Govern

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Seven is How to Govern and describes what leadership should look like.

Manipulation

Some leaders try to convince others to join them by being kind, making friends, and building relationships. The sage makes no effort to convince others. They simply exist in the moment and accept life as it is.

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

Rules

Most leaders create rules and regulations for their followers to ensure proper behavior. The sage resists making rules, but ensures they are correct before they act. Even then, they still only act in a limited way to create space for others to live.

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

Freedom

Many leaders lord it over others. The sage goes along with life and doesn’t allow their personal views to affect others. They influence others but don’t let people depend on them. They give others freedom to live their life.

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

Do Nothing At All

The sage does not try to move quickly or gain strength. They do not strive or study. It seems as if they do nothing at all, yet everything gets accomplished. They are not arrogant. They do not seek fame, plan, scheme, or seek out wisdom. They are content with what they have.

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

Emptiness

The sage is connected to the earth. They are calm, still, and reflective. They are of this world yet aware of all existence. They adapt to the situation and seek balance. They are empty and do not get entangled. They do not try to understand the external world but attempt to become empty inwardly.

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

Summary

The sage does not try to convince others to their cause. They exist in the moment. They do not create rules for others to follow but only take limited action. They positively influence others but never manipulate them. The give others the space to be themselves. The sage does not strive yet accomplishes everything that is needed. The sage works towards emptiness. They are calm, reflective, and do not get entangled. They are a mirror reflecting things around them.

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

Resource

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

Next: Zhuangzi Chapter 17

Zhuangzi Chapter 6: The Great Supreme

Master Zhuang is the second most influential writer in Daoism and the book Zhuangzi was named after him. Chapter Six is The Great Supreme and describes how the sage becomes one with the Dao. Other terms for the sage are the perfect man, holy man, and true man.

Description of the Way

It is the Way of the universe. It is formless, invisible, and the root of all things. It was from before creation and gave form to creation. It has always been here but is not considered old.

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

Emptiness

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

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

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

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

When the sage reaches this state, past and future fade away. They are in the present moment and are unconcerned about life or death. They are simply living in the moment.

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

The Only Constancy is Change

The sage accepts that change is the only constancy of life. Major changes include birth, growth, aging, and death.

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

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

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

The sage makes no plans. They accept gain or loss, and live with no regrets. They find contentment in small things and do not let loss affect them.

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

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

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

Life and Death

The sage doesn’t waste energy on trying to figure out why they are alive or when they will die. They remain calm in the face of adversity.

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

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

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

The sage is content with the time they have to live. By being content emotions such as happiness and joy can not affect you.

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

The Non-Sage

It is helpful to contrast the sage with the non-sage. The non-sage gets lost in the passion of their daily life. They strive to succeed, become wealthy, or get fame. They are always busy and plan out their days to ensure success.

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

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

Summary

A person can be compared to a piece of metal being cast by a smith. The metal can not demand to be made into a sword or other object but must accept their fate according to the wishes of the smith. In the same way, the sage accepts the changes in their life. They do not allow events such as success, failure, illness, health, a long life, or a short life to affect them.

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

Resource

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

Next: Zhuangzi Chapter 7

Zhuangzi Chapter 5: The Evidence of Virtue Complete

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

Interconnectedness

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

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

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

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

Admit Faults

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

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

In the Moment

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

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

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

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

The Body

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

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

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

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

Life and Death

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

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

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

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

Summary

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

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

Resource

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

Next: Zhuangzi Chapter 6