taoism – Page 2

Leadership

Leadership is important from the national all the way down to the local and is major a theme throughout the Dao De Jing.

Power

A leader never seeks office to control others.

“Mastery of the world is achieved by letting things take their natural course. You can not master the world by changing the natural way.”

Dao De Jing, Chapter 48

They don’t boast or use violence to attain power.

“The more weapons you possess, the greater the chaos in your country.”

Dao De Jing, Chapter 57

Force

They prefer peace and only use violence as a last resort.

“Weapons are the bearers of bad news; all people should detest them...Weapons are meant for destruction, and thus are avoided by the wise. Only as a last resort will a wise person use a deadly weapon. If peace is her true objective how can she rejoice in the victory of war? Those who rejoice in victory delight in the slaughter of humanity. Those who resort to violence will never bring peace to the world.”

Dao De Jing, Chapter 31

They recognize violence only leads to retaliation.

“Those who lead people by following the Dao don’t use weapons to enforce their will. Using force always leads to unseen troubles. In the places where armies march, thorns and briars bloom and grow.”

Dao De Jing, Chapter 30

Humility

A leader makes humility their root.

“The great view the small as their source, and the high takes the low as their foundation. Their greatest asset becomes their humility. They speak of themselves as orphans and widows, thus they truly seek humility.”

Dao De Jing, Chapter 39

They willingly put themselves beneath others.

“If you want to be the ruler of people, you must speak to them like you are their servant. If you want to lead other people, you must put their interest ahead of your own.”

Dao De Jing, Chapter 66

They take responsibility for the failures of the group.

“Only he who is the lowest servant of the kingdom, is worthy to become its ruler. He who is willing to tackle the most unpleasant tasks, is the best ruler in the world.”

Dao De Jing, Chapter 78

Subtle

Their rule is so light that the people aren’t even aware of it. In contrast, a lesser ruler is feared or despised.

“The best leaders are those the people hardly know exist. The next best is a leader who is loved and praised. Next comes the one who is feared. The worst one is the leader that is despised…When she has accomplished her task, the people say, “Amazing: we did it, all by ourselves!”

Dao De Jing, Chapters 17

They give people freedom to live their lives.

“Can you love people and lead them without forcing your will on them?…Giving birth and nourishing, making without possessing, expecting nothing in return. To grow, yet not to control: This is the mysterious virtue.”

Dao De Jing, Chapter 10

They hesitate to restrict others because they know it only creates resentment and law breaking.

“The more prohibitions you make, the poorer people will be…The more laws that you make, the greater the number of criminals.”

Dao De Jing, Chapter 57

Yielding

A leader should be willing to yield to create a positive and long lasting relationship.

“If a large country takes the low position, it will be able to influence smaller countries. If smaller countries take the lower position, then they can allow themselves to be influenced. So both seek to take the lower position in order to influence the other, or be influenced.”

Dao De Jing, Chapter 61

They make peace with adversaries and honor their agreements.

“Difficulties remain, even after solving a problem. How then can we consider that as good? Therefore the Master does what she knows is right, and makes no demands of others.”

Dao De Jing, Chapter 79

Feed the People

They keep taxes light and try not to interfere too much in people’s lives.

“When people go hungry, the government’s taxes are too high. When people become rebellious, the government has become too intrusive.”

Dao De Jing, Chapter 75

Instead they focus on feeding the people and reducing disagreements.

“The Master leads by emptying people’s minds, filling their bellies, weakening their ambitions, and making them become strong.”

Dao De Jing, Chapter 3

Effortless Action

A leader hesitates to act and only does so when it feels natural.

“Govern your country with integrity, Weapons of war can be used with great cunning, but loyalty is only won by not-doing.”

Dao De Jing, Chapter 57

They never strive or force action.

“Act by not acting; do by not doing…The Master never takes on more than she can handle, which means that she leaves nothing undone.”

Dao De Jing, Chapter 63

They never rush into decisions.

“Why should the lord of a thousand chariots be amused at the foolishness of the world?…If you let yourself become distracted, you will lose the basis of your power.”

Dao De Jing, Chapter 26

A leader finds the minimal action needed and then goes no further. They are not arrogant, prideful, or biased.

“The skillful commander strikes a decisive blow then stops. When victory is won over the enemy through war it is not a thing of great pride. When the battle is over, arrogance is the new enemy.”

Dao De Jing, Chapter 30

They are always moderate to prevent problems in the future.

“There is nothing better than moderation for teaching people or serving Heaven. Those who use moderation are already on the path to the Dao.”

Dao De Jing, Chapter 59

This allows them to press without force, take without effort, and push without opposing. They never underestimate backlash.

“It is better to become the passive in order to see what will happen. It is better to retreat a foot than to advance only an inch. This is called being flexible while advancing, pushing back without using force, and destroying the enemy without engaging him.”

Dao De Jing, Chapter 69

Summary

A leader never seeks to control others and only uses violence as a last resort. They place themselves last and take responsibility for failure. Their rule is light and they give people freedom. They make peace and focus on feeding the people and reducing disagreements. A leader never strives or forces action but stays moderate.

“Therefore the Master says: I do nothing, and people become good by themselves. I seek peace, and people take care of their own problems. I do not meddle in their personal lives, and the people become prosperous.”

Dao De Jing, Chapter 57

Resource:

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996.

Next: Usefulness

Humility

Humility is a core theme of the Dao De Jing and a guiding principle of the sage. When one is humble they gain respect, protection, and prosperity.

The Way

While nothing is greater than the Way, it always remains humble. It never demands honor and never dominates.

“The great Dao flows unobstructed in every direction. All things rely on it to conceive and be born, and it does not deny even the smallest of creation. When it has accomplished great wonders, it does not claim them for itself. It nourishes infinite worlds, yet it doesn’t seek to master the smallest creature. Since it is without wants and desires, it can be considered humble.”

Dao De Jing, Chapter 34

“The Dao is nameless and unchanging. Although it appears insignificant, nothing in the world can contain it.”

Dao De Jing, Chapter 32

It lowers those claiming to be better and raises those who lower themselves.

“The Dao of Heaven works in the world like the drawing of a bow. The top is bent downward; the bottom is bent up…This is why the Master gives expecting nothing in return. She does not dwell on her past accomplishments, and does not glory in any praise.”

Dao De Jing, Chapter 77

Valley

Humility means that one becomes like a valley and never abandons the lowly.

“Know the honorable, but do not shun the disgraced: embracing the world as it is.”

Dao De Jing, Chapter 28

“The great view the small as their source, and the high takes the low as their foundation. Their greatest asset becomes their humility. They speak of themselves as orphans and widows, thus they truly seek humility. Do not shine like the precious gem, but be as dull as a common stone.”

Dao De Jing, Chapter 39

The valley is the root of the world and is full of virtue.

“Whole as an uncarved block of wood. Receptive as a valley.”

Dao De Jing, Chapter 15

“All things end in the Dao just as the small streams and the largest rivers flow through valleys to the sea.”

Dao De Jing, Chapter 32

Water

Humility can also be compared to water which always flows to the lowest point while at the same time benefiting all.

“The supreme good is like water, which benefits all of creation without trying to compete with it. It gathers in unpopular places. Thus it is like the Dao.”

Dao De Jing, Chapter 8

Even though it sets itself low it can overcome the hardest of obstacles.

“Water is the softest and most yielding substance. Yet nothing is better than water, for overcoming the hard and rigid, because nothing can compete with it.”

Dao De Jing, Chapter 78

“Rivers and seas are rulers of the streams of hundreds of valleys because of the power of their low position.”

Dao De Jing, Chapter 66

The Non-Sage

Most people don’t want to be seen as low or unworthy.

“People despise being orphaned, widowed and poor.”

Dao De Jing, Chapter 42

They boast about their accomplishments which leads to a loss of respect and eventually failure.

“Those who stand on tiptoes do not stand firmly. Those who rush ahead don’t get very far. Those who try to outshine others dim their own light. Those who call themselves righteous can’t know how wrong they are. Those who boast of their accomplishments diminish the things they have done.”

Dao De Jing, Chapter 24

The Sage

The sage acts in accordance with the Way.

“For this reason the Master embraces the Dao, as an example for the world to follow.”

Dao de jing, Chapter 22

They never seek praise because once they have it they will fear losing it.

“He who is superior is also someone’s subordinate. Receiving favor and losing it both cause alarm.”

Dao De Jing, Chapter 13

Benefits

They place themself last and by doing so are protected.

“Therefore she is united with all things. She gives no thought to self. She is perfectly fulfilled.”

Dao De Jing, Chapter 7

They oppose no one and so no one opposes them.

“Because she wants nothing from the world, the world can not overcome her.”

Dao De Jing, Chapter 22

Praise causes jealously and unneeded conflict.

“Do not display your treasures or people will become envious.”

Dao De Jing, Chapter 3

By being low one gains simplicity, clarity, and perspective.

“In losing, much is gained, and in gaining, much is lost.”

Dao De Jing, Chapter 42

By not boasting one is respected.

“Because she does not boast of herself, she becomes a shining example.”

Dao De Jing, Chapter 22

Position

The sage recognizes they can’t possibly know everything.

“Knowing you don’t know is wholeness. Thinking you know is a disease. Only by recognizing that you have an illness can you move to seek a cure.”

Dao De Jing, Chapter 71

Therefore they don’t bother defending their position because they could be wrong.

“Because she does not glorify herself, she becomes a person of merit.”

Dao De Jing, Chapter 22

Summary

The Way always remains humble and never dominates. It lowers those who brag and raises those who don’t. It can be compared to a large valley which places itself below or water which flows to the lowest point. The non-sage doesn’t want to be seen as low and boasts about their accomplishments. This leads to disrespect, jealously, and failure. The sage never seeks praise and places themself last. They oppose no one and so no one opposes them. They gain simplicity, clarity, perspective, and respect.

“There are three jewels that I cherish: compassion, moderation, and humility…With humility, you will be able to become a great leader. To abandon…humility while seeking to lead will only lead to greater trouble.”

Dao De Jing, Chapter 67

Resource:

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996.

Next: Flexibility

Nature

Nature helps one stay calm, grounded, and in harmony with the Way. The sage looks to it to find examples of how to live their life.

The Way

The Way has created all of nature including the earth and heavens.

“It may be regarded as the Mother of the universe…Humanity follows the earth. Earth follows Heaven. Heaven follows the Dao. The Dao follows only itself.”

Dao De Jing, Chapter 25

It unifies the lowest valleys all the way up to the heavens and animates plants, animals, and insects.

“The masters of old attained unity with the Dao. Heaven attained unity and became pure. The earth attained unity and found peace. The spirits attained unity so they could minister. The valleys attained unity that they might be full. Humanity attained unity that they might flourish.”

Dao De Jing, Chapter 39

The Way created the one which multiplied and eventually evolved into all of nature.

“The Dao gave birth to One. The One gave birth to Two. The Two gave birth to Three. The Three gave birth to all of creation.”

Dao De Jing, Chapter 42

Humility

Even though all things depend on the Way, it doesn’t demand obedience or honor. It is always low and humble.

“The great Dao flows unobstructed in every direction. All things rely on it to conceive and be born, and it does not deny even the smallest of creation. When it has accomplished great wonders, it does not claim them for itself.”

Dao De Jing, Chapter 34

The Way provides food, shelter, and clothing, yet has no desire of its own. Even though it is great it can be called small.

“It nourishes infinite worlds, yet it doesn’t seek to master the smallest creature. Since it is without wants and desires, it can be considered humble.”

Dao De Jing, Chapter 34

Water

Water in all its forms is an essential part of nature and provides one of the best examples on how to live according to the Way. It sustains all yet flows to lower ground. The sage acts like water showing compassion, humility, and yielding to others.

“The supreme good is like water, which benefits all of creation without trying to compete with it. It gathers in unpopular places. Thus it is like the Dao.”

Dao De Jing, Chapter 8

The Way is like the stream feeding the sea. It gives nature life, energy, and strength.

“All things end in the Dao just as the small streams and the largest rivers flow through valleys to the sea.”

Dao De Jing, Chapter 32

Balance

The sage recognizes that they are a part of nature and should live in harmony with it. Spending time outdoors helps one become grounded, calm, and feel interconnected.

“The Dao gives birth to all of creation. The virtue of Dao in nature nurtures them, and their families give them their form. Their environment then shapes them into completion. That is why every creature honors the Dao and its virtue.”

Dao De Jing, Chapter 51

Summary

The Way created the rich diversity in nature and unifies all things. It humbly provides food, shelter, and clothing, yet has no desires of its own. Water provides one of the best examples on being compassionate, humble, and yielding. The sage spends time outdoors to help them become grounded, calm, and in harmony with the Way.

Resource:

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996.

Next: Contentment

Simplicity

Simplicity helps one be in harmony with the Way. It frees one from desires, reduces stress, and helps with grounding.

Balance

The Way is simple yet nothing is above it. If one allows simplicity into their life then everything gets taken care of and they reach balance.

“The Dao is nameless and unchanging. Although it appears insignificant, nothing in the world can contain it. If a ruler abides by its principles, then her people will willingly follow. Heaven would then reign on earth, like sweet rain falling on paradise. People would have no need for laws, because the law would be written on their hearts.”

Dao De Jing, Chapter 32

Desires

The sage embraces simplicity because it gets them closer to the Way. They are not distracted by desires and know when they have had enough.

“There is no greater transgression than condoning people’s selfish desires, no greater disaster than being discontent, and no greater retribution than for greed. Whoever knows contentment will be at peace forever.”

Dao De Jing, Chapter 46

“Therefore the Master lets things take their course and thus never fails. She doesn’t hold on to things and never loses them.”

Dao De Jing, Chapter 64

By limiting desire they reduce unneeded stress.

“Throw away profit and greed, and there won’t be any thieves. These three are superficial and aren’t enough to keep us at the center of the circle, so we must also: Embrace simplicity. Put others first. Desire little.”

Dao De Jing, Chapter 19

In this way simplicity leads to both calm and grounding.

“If selfish desires were to arise after their transformation, I would erase them with the power of the Uncarved Block. By the power of the Uncarved Block, future generations would lose their selfish desires. By losing their selfish desires, the world would naturally settle into peace.”

Dao De Jing, Chapter 37

Child Like

Simplicity allows one to return to a child like state.

“If you embrace the world, the Dao will never leave you and you become as a little child.”

Dao De Jing, Chapter 28

“Can you focus your life-breath until you become supple as a newborn child? While you cleanse your inner vision will you be found without fault?”

Dao De Jing, Chapter 10

“One who is filled with the Dao is like a newborn child.”

Dao De Jing, Chapter 55

Then they can reach their full potential like uncarved wood.

“If you embrace the world with compassion, then your virtue will return you to the uncarved block.”

Dao De Jing, Chapter 28

“Whole as an uncarved block of wood.”

Dao De Jing, Chapter 15

Without simplicity one’s essence is divided and their energy is weakened.

“The block of wood is carved into utensils by carving void into the wood. The Master uses the utensils, yet prefers to keep to the block because of its limitless possibilities. Great works do not involve discarding substance.”

Dao De Jing, Chapter 28

“The Dao works to use the excess, and gives to that which is depleted.”

Dao De Jing, Chapter 77

Avoid Excess

The sage prioritizes their well being and sees all else as excess.

“Which is more important, your honor or your life?Which is more valuable, your possessions or your person? Which is more destructive, success or failure?Because of this, great love extracts a great cost and true wealth requires greater loss. Knowing when you have enough avoids dishonor, and knowing when to stop will keep you from danger and bring you a long, happy life.”

Dao De Jing, Chapter 44

“To wear fancy clothes and ornaments, to have your fill of food and drink and to waste all of your money buying possessions is called the crime of excess. Oh, how these things go against the way of the Dao!”

Dao De Jing, Chapter 53

They know they can’t conquer the world so they don’t bother trying. They avoid extravagance.

“Do you want to rule the world and control it? I don’t think it can ever be done. The world is a sacred vessel and it can not be controlled. You will only make it worse if you try. It may slip through your fingers and disappear…The Master accepts things as they are, and out of compassion avoids extravagance, excess and the extremes.”

Dao De Jing 29

“The Master desires no possessions. Since the things she does are for the people, she has more than she needs.”

Dao De Jing, Chapter 81

Complexity

The world includes so much complexity with numerous rules and reams of knowledge. Everything has been labeled and categorized. The sage knows it is best to avoid complexity and protects themself by doing so.

“Naming is a necessity for order, but naming can not order all things. Naming often makes things impersonal, so we should know when naming should end. Knowing when to stop naming, you can avoid the pitfall it brings. All things end in the Dao just as the small streams and the largest rivers flow through valleys to the sea.”

Dao De Jing, Chapter 32

There are so many things to see, sounds to hear, and flavors to taste. One can become overwhelmed and distracted by the pursuit of pleasure.

“Five colors blind the eye. Five notes deafen the ear. Five flavors make the palate go stale. Too much activity deranges the mind. Too much wealth causes crime. The Master acts on what she feels and not what she sees. She shuns the latter, and prefers to seek the former.”

Dao De Jing, Chapter 12

Daily Decrease

The sage doesn’t increase their knowledge or possessions but decreases them every day.

“One who seeks knowledge learns something new every day. One who seeks the Dao unlearns something new every day.”

Dao De Jing, Chapter 48

They return to a simpler time.

“Let people enjoy the simple technologies, let them enjoy their food, let them make their own clothes, let them be content with their own homes, and delight in the customs that they cherish.”

Dao De Jing, Chapter 80

Summary

The sage embraces simplicity because it helps them be in harmony with the Way. By limiting their desires they reduce their stress, find calm, and stay grounded. They return to a child like state like an uncarved wood where their essence is whole. The sage prioritizes their well being and avoid excess. They know that all things take care of themself. The sage decreases complexity every day and returns to a simpler time.

“There are three jewels that I cherish: compassion, moderation, and humility…With moderation, you will be able to give to others.”

Dao De Jing, Chapter 67

Resource:

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996.

Next: Emptiness

Wenzi Chapter 3: The Nine Principles of Governance

Some have named the Wenzi (Wen Tzu) the fourth most influential Daoist text after the Dao De Jing, Zhuangzi, and Liezi. However scholars have questioned its authenticity because it contains Confucian, Legalist, and Mohist philosophies. (Creativity and Intertextuality, pages 8, 23, 25, 32, 61-65, 81, and 84).

Chapter Three is named The Nine Principles of Governance and covers the way, flexibility, and effortless action.

The Way

The way is higher and deeper than anything and is perfectly shaped.

“The Way is so high there is nothing above it, so deep there is nothing below it. It is evener than a level, straighter than a plumb line, rounder than a compass, squarer than a ruler.”

It encompasses all the universe, creation, and even non-creation.

“It contains the universe but has no outside or inside; it is hollow like an overturned bowl and has no obstruction.”

Flexibility

Most people seek higher status, wealth, and honor. They dislike losing or facing challenges.

“It is in the nature of human feelings that everyone likes to be in high positions and dislikes to being in low positions; everyone likes gain and dislikes loss; everyone likes advantage and dislikes affliction; everyone likes honor and dislikes lowliness. Ordinary people strive for this reason and therefore cannot succeed; because they grasp something they cannot master it.”

Chapter 18 of the Zhuangzi says a similar thing:

“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.”

The sage on the other hand remains flexible and yielding. They recognize the importance of the small and weak.

“Therefore sages preside over the world by means of the Way: being flexible and yielding, vague and subtle, they see the small; being frugal and austere, they see the little.”

“They see the small and remain flexible; they are retiring and not possessive.”

They know that from the small comes great achievement and beauty.

“Because they see the small, they can achieve the great; because they see the little, they can achieve the beautiful.

“On the Way, the great is made by the small, much is based on little.”

They follow the example of a river which flows downstream and gains the respect of others.

“The way of heaven is to lower the elevated and raise the depressed, to reduce the excessive and augment the insufficient. Rivers and seas are located where there is a lack of earth, and so the world resorts to them and honors them.“

They do not attempt to rise above others and this protects them from the ambitious.

“Earth is below and does not struggle for height, so it is secure and not dangerous. Water flows downward and does not struggle for speed, so it is not slow. Therefore sages grasp nothing and so lose nothing, contrive nothing and so fail at nothing.”

They do not seek acclaim or praise.

“Therefore sages do not seek renown for their acts and do not seek praise for their knowledge.”

They are modest, deferential, and open minded.

“Sages are humble and modest, pure and calm, deferential in their speech; this is seeing the lowly. They are open-minded and unpossessive; this is seeing the lacking.”

Leadership

In the same way leaders should be humble and not coerce others. They should be to yield.

“Because they do not coerce, they are able to fulfill leadership. Being as a female to the world, they are able to avoid spiritual death. Because they take care of themselves, they are able to fulfill nobility.”

Effortless Action

The sage lives according to nature and acts effortlessly. They are not possessive and flow like a river without a set destination.

“They emulate the rivers and seas; because the rivers and seas do not act on purpose, they come to be known for their merits by a natural process of development.“

They achieve all that is needed without striving. This makes them content and helps them survive.

“So sages emulate heaven, achieving without striving, attaining without grasping. They have the same senses as other people but are on a different path; therefore they can survive long.”

They are spontaneous and are have no plans.

“Their management follows nature spontaneously, without them adding anything themselves.”

This reduces their stress and exhaustion.

“There is something that is not accomplished by those who contrive, something that is not attained by those who seek. People get exhausted, and the Way does not come through to them.”

The sage knows they can’t prevent hardship but never encourages it or lets it distress them. They know they have little control over success but humbly accepts it. In this way they live effortlessly.

“You cannot cause calamity not to occur; but trust in yourself not to beckon it. You cannot cause fortune to arrive; but trust in yourself not to reject it. When calamity occurs, since it is not your doing you do not grieve when in straits. When fortune comes, since it is not your achievement you are not conceited when successful. In this way you live at ease and enjoy effortlessness, yet there is order.”

Summary

The way is the highest and deepest source and includes all of creation. The sage is flexible and recognizes the importance of the lowly. They live according to nature and act effortlessly. They are spontaneous and do not seek any particular destination. They accomplish what is needed without striving. They recognize they can’t prevent hardship or cause themself success.

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

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

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Next: Chapter 4

Wenzi Chapter 5: Morality

Chapter Five is named Morality and discusses right and wrong, leadership, and emptiness.

Right v. Wrong

Right and wrong is highly subjective. If someone doesn’t like something they are likely to think it’s wrong.

“There are no fixed judgments of right and wrong in the world. People each judge as right whatever they consider pleasant and judge as wrong whatever they consider unpleasant.”

Therefore there is no ultimate truth but the real question is do others agree with your likes and dislikes.

“Thus the search for right is not search for truth, but search for those who agree with oneself; it is not a departure from wrong, but a departure from those who disagree with one’s feelings and ideas. Now if I want to choose what is right and abide by it, and pick out what is wrong to depart from it, I do not know what society calls right and wrong.”

Leadership

When one leads they should reflect before taking action.

“So govern a large country like cooking small fry; don’t stir, that’s all.”

Emptiness

One can not reach a state of emptiness by planning. Instead one must flow with life adjusting as needed.

“If you want to be in emptiness, then you cannot be empty. When you do not contrive emptiness but are spontaneously empty, this is what is desired, and it brings everything.”

It is the natural state of being which allows one to be grounded in a chaotic world.

“So communion with the Way is like the axle of a carriage, which does not move itself yet enables the carriage to travel thousands of miles, turning in an inexhaustible basis.”

Conclusion

Right and wrong is highly subjective and there is no ultimate morality. Something is wrong when you dislike it. A leader should avoid taking rash action. Emptiness is in accordance with the Dao and involves being flexible and centered.

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Wenzi Chapter 4: Symbolic Sayings

Chapter Four is named Symbolic Sayings. Although it primarily includes Confucian philosophy there are some important Daoist teachings on morality, humility, and emptiness.

Morality

The sage recognizes that morality is relative to the time period, society, and nation.

“Different ages have different concerns; when times change, customs change. Laws are set up in consideration of the age, works are undertaken according to the time.“

The laws in the past are different than today because they were a product of their time and circumstances.

“The laws and measures of ancient rulers were dissimilar, not because they purposely contradicted one another, but because the tasks of their times were different. Therefore they did not take established laws for rules, but took for their rules the reasons why laws were laws, progressively changing along with the development of civilization.“

Laws should avoid including harsh punishments because this will backfire and cause others to retaliate.

“When laws are intricate and punishments severe, then the people become devious.”

Humility

The sage remains humble and acts small like the tiny source of a river. They know that humility gives them the highest chance of success.

“Lao-tzu said: By being like a river, which is flavorless but endlessly useful, starting out small and later becoming large.“

They do not talk arrogantly or act overbearing.

“Those who wish to be above others should lower themselves to them in their speech; those who wish to precede others should follow them.“

The sage stays humble and is not concerned with their reputation.

“People in ancient times who sustained themselves took pleasure in virtue and did not mind lowliness, so reputation could not affect their will.”

Humility helps one gain the respect and appreciation of others.

“Although they are on top, the people do not consider them a burden…The world gladly promotes them and does not tire of them. Even in other countries with different customs, everyone loves them. They can go anywhere successfully, so they are valued by the world.”

“Then the world will emulate their love and promote their humaneness and justice, so there will be no cruelty.”

It makes one more secure and reduces conflict, hate, and envy.

“although they are in the lead, the masses do not attack them.“

“Indeed, to be immune to stabbing and striking is still an embarrassment; it is not as good as causing people not to dare to stab you no matter how bold they are, not to dare to strike you no matter how clever they are.”

Emptiness

The sage focuses on emptiness which is their inward connection to the Dao. The superior student listens sincerely, the average student listens intellectually, while the lesser student only hears words.

“If you don’t study sincerely, you won’t listen to the Way deeply…so the highest learning involves listening with the spirit, middling learning involves listening with the mind, lower learning involves listening with the ear.”

The Dao De Jing influences this passage saying something very similar.

“When a superior person hears of the Dao, She diligently puts it into practice. When an average person hears of the Dao, he believes half of it, and doubts the other half. When a foolish person hears of the Dao, he laughs out loud at the very idea.”

Dao De Jing, Chapter 41

The sage does not let the stress of the world bother them.

“To use a finite lifetime to worry and grieve over the chaos of the world is like weeping into a river to increase its water in fear of its drying up. Those who do not worry about the chaos of the world but enjoy order in their own bodies can be engaged in conversation about the Way.”

They are content with being in the moment. They do not let the pursuit of wealth distract them.

“They took pleasure in the Way and did not mind poverty, so profit could not move their minds. Therefore they were sober yet capable of enjoyment, quiet and able to be serene.“

They do not let misfortune affect them.

“When you go on the Way, it makes other people unable to wound you no matter how boldly they stab, unable to hit you no matter how skillfully they strike.“

Summary

The sage remains humble and is not concerned with their reputation. They know that humility gains one respect and appreciation as well as making one safer. The sage focuses on emptiness which is their inward connection to the Dao. They do not let stress or wealth distract them and are content with being in the moment.

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

The Book of Master Lie, Thomas Cleary, translator. 2011.

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996.

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Next: Chapter 5 Wenzi

Wenzi Chapter 2: Sincerity and Integrity

Chapter Two is named Sincerity and Virtue. Although it primarily includes Confucian philosophy there are some important Daoist teachings on flexibility, emptiness, effortless action, and leadership.

Dao

The Dao is formless and makes no sound. It unifies creation.

“The Way has no form or sound, so sages have deliberately depicted it as a unity and named it the Way of the universe.”

Flexibility

The sage is humble and focused on the internal. They do not show off their accomplishments. They are flexible by being willing to yield to others.

“Therefore sages inwardly cultivate the arts of the Way and do not put on an external show of humanitarianism and dutifulness. To know what is good for the senses and the body and roam in the harmony of the vital spirit is the roaming of the sage.”

Emptiness

The sage seeks emptiness and lets their mind merge with creation.

“As to the roaming of sages, they move in utter emptiness, let their minds meander in the great nothingness; they run beyond convention and go through where there is no gateway. They listen to the soundless and look at the formless“

They are not concerned with society’s definition of right and wrong.

“they are not constrained by society and not bound to its customs.”

The sage does not rely on logic and reason. Instead they focus on their inward connection to creation.

“So know the world without going out the door, know the weather without looking out the window; the further out it goes, the less knowledge is. This means that when pure sincerity emerges from within, spiritual energy moves in heaven.”

This passage appears to be heavily influenced by the Dao De Jing which states:

“Without opening your door, you can know the whole world. Without looking out your window, you can understand the way of the Dao. The more knowledge you seek, the less you will understand.

Dao De Jing, Chapter 47

Effortless Action

The sage rarely acts and is content with few possessions. In this way they accomplish what is needed without effort.

“Sages minimize their affairs, which are thus orderly. They seek to have little, and thus are sufficed; they are benevolent without trying, trusted without speaking. They gain without seeking, succeed without striving.“

They follow the Dao and the world responds to them.

“They take naturalness to heart, preserve ultimate reality, embrace the Way, and promote sincerity, so the whole world follows them as echoes respond to sounds, as shadows imitate forms. What they work on is the root.”

They act spontaneously going where they need to go and doing what needs to be done.

“All beings resort to the light of the winter sun and the shade of the summer sun, without anyone coercing them to do so. In an extremely natural way, by the sensitivity of ultimate vitality, they come without being called and go without being sent. It is a profound mystery, and no one knows what does it, but the effects develop spontaneously.”

Leadership

In a perfect society the strong do not exploit the weak, minorities are protected, and people live in harmony.

“In ancient times, when the Yellow Emperor governed the land…prevented the strong from overshadowing the weak, and saw to it that the majority did not harm minorities.“

The people live a long life and crops grow plentiful. Leaders are not biased and laws are clear and limited.

“The people lived out their lives and did not die prematurely, the crops ripened in season and did not fail. Officials were upright and unbiased, rulers and ruled were harmonious and had no resentments. Laws and directives were clear and not obscure, helpers were fair and not obsequious.“

This section is reminiscent of Chapter 2 of the Liezi in which the Yellow Emperor dreamt of Shagri-la where people lived in a state of nature and had long lives.

“Taking a nap one day, he dreamed he traveled to Shangri-la…In that country there were no political leaders, just a state of nature. The people had no habits or cravings, they were just natural. They didn’t know to like life or to detest death, so there was no premature death. They didn’t know to prefer themselves to others, so there was no love or hatred. They didn’t know how to rebel or obey, so there was no profit or harm. They had no attachments, so they had no fears.”

Liezi, Chapter 2

A leader does not command others or support repressive laws.

“They nurture the people fairly; authority is not commanding, the legal system is not complicated, education is spiritual. The laws are broad, the punishments easygoing, the prisons are empty. The whole land has the same mores, and no one harbors treachery at heart. This is the grace of sages.”

Summary

The Dao unifies all things yet is formless. The sage seeks connection with it by seeking a state of emptiness where they look inward and do not rely on logic or reason. They accomplish what is needed without effort and are spontaneous. In a perfect society the strong do not exploit the weak and people live in harmony. A true leader never commands others or supports repressive laws.

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

The Book of Master Lie, Thomas Cleary, translator. 2011.

Tao Te Ching, Laozi, A Translation for the Public Domain by J.H. McDonald, 1996..

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Next: Chapter 3 Wenzi

Wenzi Chapter 1: The Origin of the Way

Chapter One is named The Origin of the Way and discusses the mystery that is the Dao along with flexibility, effortless action, and emptiness.

Dao

The Dao was in existence before creation. Existence came out of non-existence.

“There is something, an undifferentiated whole, that was born before heaven and earth.”

“So being is born from nonbeing, fulfillment is born from emptiness.“

“The named is born from the nameless; the nameless is the mother of the named. On the Way, existence and nonexistence produce each other; difficulty and ease create each other.”

It has no form and makes no noise.

“It has only abstract images, no concrete form. It is deep, dark, silent, undefined; we do not hear its voice.”

Although it is formless it creates sounds, colors, and flavors.

“It has no form, but forms are born in it. It has no sound, yet all sounds are produced in it. It has no flavor, yet all flavors are formed in it. It has no color, yet all colors are made in it.“

It manifests itself through nature and creates harmony between light and dark, large and small, flexibility and firmness.

“There are myriad differences as the Way facilitates life: it harmonizes dark and light, regulates the four seasons, and tunes the forces of nature.”

“It is restrained but can expand; it is dark but can illumine; it is flexible but can be firm.”

It is found in all existence and unifies all things.

“Therefore the principle of oneness applies everywhere. The vastness of the one is evident throughout heaven and earth.”

Flexibility

The sage is one who follows the way. A sage follows the way by being flexible and yielding. A sage is willing to change course based on the circumstances.

“Flexible yielding is the function of the Way. Reversal is normal for the Way: flexibility is the firmness of the Way, yielding is the strength“

They never act in preconditioned patterns but instead react to circumstances. This allows one to be successful and avoid harm.

“Those who serve life adapt to changes as they act. Changes arise from the times; those who know the times do not behave in fixed ways.”

“Behave flexibly, but be firm, and there is no power you cannot overcome, no enemy you cannot rise above. Respond to developments, assess the times, and no one can harm you.”

The sage remains humble and knows that humility allows them to overcome obstacles in their life.

“Therefore nobility must be rooted in humility, loftiness must be based on lowliness.”

“Use the small to contain the great; remain in the center to control the external.“

“Therefore sages cultivate the basis within and do not adorn themselves outwardly with superficialities.”

By remaining humble they protect themselves because others are not threatened by them.

“Therefore when they are above, the people do not take it gravely; and when they are in front, others do not attack them. The whole world resorts to them, the treacherous fear them. Because they do not contend with anyone, no one dares to contend with them.”

Failure to be humble puts one in danger.

“Therefore when an army is strong it perishes, when a tree is strong it breaks, when leather is strong it rips; the teeth are harder than the tongue, but they are the first to die.”

Life is flexible while death is inflexible.

“So flexibility and yielding are the administrators of life, hardness and strength are the soldiers of death.”

Emptiness

A person is born into a state of emptiness but over time they become uncentered due to their experiences.

“The essential nature of the original human being has no perversion or defilement, but after long immersion in things it easily changes, so we forget our roots and conform to a seeming nature.”

The sage seeks to return to this state where one has a clear mind, accepts their situation, and remains calm.

“Emptiness means there is no burden within. Evenness means the mind is untrammeled.”

“Therefore sages hold to the open calm and subtlety of the Way, whereby they perfect their virtues.”

“Flexible and yielding, they are thereby calm. Peaceful and easygoing, they are thereby secure.”

“Keep yourself open, unminding, and you may attain clarity and all-around mastery.”

In this state the sage is not affected by desire or struggles in life. They are not distracted by sorrow or joy.

“When habitual desires do not burden you, this is the consummation of emptiness. When you have no likes or dislikes, this is the consummation of evenness. When you are unified and unchanging, this is the consummation of calmness. When you are not mixed up in things, this is the consummation of purity. When you neither grieve nor delight, this is the consummation of virtue.“

“Nothing pleases them, nothing pains them; nothing delights them, nothing angers them. All things are mysteriously the same; there is neither right nor wrong.”

In emptiness one has inner balance and harmony.

“With attainment of the center, the internal organs are calm, thoughts are even, sinews and bones are strong, ears and eyes are clear.”

“Therefore sages do not replace the celestial by the human. Outwardly they evolve along with things, yet inwardly they do not lose their true state.”

They are formless and merge with the world.

“Flexible yielding is the function of the Way. Empty calm is the ancestor of all beings. When these three are put into practice, you enter into formlessness. Formlessness is a term for oneness; oneness means mindlessly merging with the world.”

True happiness is found in emptiness and harmony. It is not found in wealth or status.

“Happiness has nothing to do with wealth and status, but is a matter of harmony.”

Effortless Action

The sage doesn’t act rashly from a state of emptiness.

“As they go along and respond to changes, they always follow and do not precede.”

Instead they respond to their environment.

“the celestial nature. Sensing things, they act; this is natural desire. When things come to them, they respond; this is the action of knowledge.”

They only act when it is the right time.

“Tranquil and uncontrived, when they act they do not miss the timing.“

They do not act based on logic, strategy, reason, or education.

“Terms that can be designated do not make books to be treasured. The learned come to an impasse again and again; this is not as good as keeping centered. Put an end to scholasticism, and there will be no worries; put an end to sagacity, abandon knowledge, and the people will benefit a hundredfold.”

Instead they act according to the Dao.

“They activate their vital spirit and lay to rest their learned opinions.”

Leadership

A true leader follows the Dao and acts in accordance with nature.

“Therefore the laws of ancient monarchs were not something made up, but what was relied upon; their prohibitions and punishments were not something contrived, but what was observed.”

They do not rely on logic and are not arrogant nor cunning.

“The government of complete people abandons intellectualism and does away with showy adornment. Depending on the Way, it rejects cunning. It emerges from fairness”

They give people freedom to be themselves and do not strive for power.

“when an abundance of laws and imperatives are promulgated, there are many thieves and bandits. Get rid of all that, and calamities will not arise. Thus to govern a nation by cunning is detrimental to the nation; not to govern a nation by cunning is beneficial to the nation.”

They do not support harsh rules for they know it is not in accordance with the Dao.

“Rigid laws and harsh punishments are not the work of great leaders; whipping the horse over and over is not the way to ride a long distance.”

The sage does not wish to govern others but focuses inward on their connection to the Dao.

“Sagehood has nothing to do with governing others but is a matter of ordering oneself. Nobility has nothing to do with power and rank but is a matter of self-realization; attain self-realization, and the whole world is found in the self.“

Summary

The Dao is formless and manifests itself in nature. It creates harmony and unifies all things. The sage follows the way by being flexible, yielding, and humble. The sage seeks the state of emptiness where one has a clear mind, accepts their situation, and remains calm. They are not affected by desire and are formless merging with the world. In this state, the sage acts effortlessly by responding to their environment at the right time. A true leader follows the Dao and gives people freedom to be themselves.

Consider how water is the softest element yet can’t be hurt, wounded, or burned. It is strong enough to penetrate any substance.

“Nothing in the world is softer than water.“

“Strike it, and it is not damaged; pierce it, and it is not wounded; slash it, and it is not cut; burn it, and it does not smoke. Soft and fluid, it cannot be dispersed. It is penetrating enough to bore through metal and stone, strong enough to submerge the whole world.”

It is flexible in both its shape and purpose. It can be rain, dew, rivers, or lakes.

“Up in the sky it turns into rain and dew; down in the earth it turns into moisture and wetlands.”

Water embraces all life without bias.

“Beings cannot live without it, works cannot be accomplished without it. It embraces all life without personal preferences. Its moisture reaches even to creeping things, and it does not seek reward.“

Resources

Wen-Tzu, Understanding the Mysteries, Thomas Cleary, Translator. 1991.

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018.

Next: Chapter 2 Wezni

Dingzhou Wenzi – The Way

Some have named the Wenzi (Wen Tzu) the fourth most influential Daoist text after the Dao De Jing, Zhuangzi, and Liezi. Although scholars have questioned its authenticity because it contains Confucian, Legalist, and Mohist philosophies. In 1973, an early form of the Wenzi was discovered in Dingzhou, China (Creativity and Intertextuality, pages 8, 23, 25, 32, 61-65, 81, and 84).

It was organized around a series of questions between King Ping and his advisor Wenzi and includes themes such as the Dao, flexibility, wu wei, and leadership which are consistent with Daoist philosophy.

Leadership

A leader faces many challenges in an ever changing world.

“No matter how worthy the ruler of men is, if he is up against a licentious and chaotic world, then with one [man]’s power, he wishes to transform a people subjected to enduring chaos, how is this possible?

Bamboo fragments 0880 and 0837

Therefore they should follow the way.

“The Way produces them; virtue nurtures them. In the Way, there is abundance the origin […], the root of all tasks life, they depend on it for completion, and they depend and life, they depend on it for completion“

Bamboo fragments 0976, 02466, 0722, 1181, 0792, and 2469

If a leader does not follow the way they will face failure. If they do they will be more likely to succeed.

“those who preside [over the world] while lacking the Way are thieves of the world…does not lead the people by means of the Way, they will abandon him and disperse”

“rulers who possess the Way are raised by heaven, supported by the earth, and assisted by the spirits…the whole world will submit itself to him”

Bamboo fragments 0780, 2442, 0876, 0569, and 0590.

Effortless Action

If one follows the way they do not take action unless it is aligned with the way. By forcing action or insisting on taking a certain action one faces failure.

“King [Ping] asked: ‘I have heard that when the sages of the past presided over the world, they presided over the world in accordance with the Way,…How [did they do that]?’”

“Wenzi answered: “They held on to the One and acted effortlessly.”

“King Ping asked: [Heaven and] Earth constitute a large vessel that cannot be held on to and cannot be acted on. Those who act on it, ruin it. Those who hold on
to it, lose [it]“

Bamboo fragments 2262, 0564, and 0870

Flexibility

A leader is flexible and adjusts to the moment. They are aware of changes and react to them in the moment.

“To hear something and recognize it is sagacity…is wisdom. Therefore, the sagacious man hears…and knows how to adjust the way. The wise man sees fortune and misfortune…shape and knows how to adjust conduct. Therefore, to hear something and recognize it is sagacity.“

Bamboo fragments 0896, 1193, 0803, 1200, 0765, 0834, and 0711

A leader is not heavy handed and does not rely overly on punishment. Instead they take action according to the way.

“the stability and safety of the ruler’s realm, these depend only on transformation. Punishments and penalties are inadequate“

Bamboo Fragment 2243

They do not rely on violence and are not arrogant in their leadership.

“Wenzi answered: “Those who in the past reigned on the basis of the Way…those who reigned on the basis of warfare is called ‘greedy warfare.’ To presume on the sheer size of one’s realm and take pride in one’s people…sheer number, while desiring to appear more worthy than one’s enemies, is called ‘arrogant warfare.’“

Bamboo fragments 1198, 0619, 2419, 0829, 0850, 2210, 1035, 0572, 2217, 2278, and 2385

A leader remains humble and does not claim great authority. By being humble they may accomplish much.

“This is why when sage kings hold on to the One, they appear small; when they act effortlessly,…By appearing small, they could succeed in their great achievement. By…preserving quietude…paragon for the [world].”

Bamboo fragments 0593, 0908, and 0775

A leader should look to nature as an example on how to act. A river flows to the lowest points and flows around obstacles. In the same way the leader should be humble, restrained, and yielding.

“Sages model themselves after Heaven’s Way, those who belong to the
common people take this to lower themselves…humility, retreat, restraint, and reduction is what they use to model themselves after Heaven.”

“The rivers and seas are kings of the hundred valleys because of this Way. Therefore they can extend their achievements for a long time.”

Bamboo fragments 0581, 2331, 1178, 0871, 0912, and 0916

Conclusion

A leader should act according to the way in order to deal with a chaotic world. They do not force action and remain flexible. They do not rely on violence or become arrogant. Instead they act like a river that flows to the lowest point and around obstacles. A leader stays humble, restrained, and yielding.

Resources

The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy (Studies in the History of Chinese Texts, 9), Paul Van Els, Brill Academic Publisher, 2018. Quotes taken from this source found on pages 44, 61-62, 64-68, 73-74, 76-77, and 93.

Els, P. van. (2006, May 29). The Wenzi: creation and manipulation of a Chinese
philosophical text. Retrieved from https://hdl.handle.net/1887/4428.