Tao Te Ching 47

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 47.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“47. One may know the world without going out of doors.

One may see the Way of Heaven without looking though

                the windows.

The further one goes, the less one knows.

Therefore the sage knows without going about,

Understands without seeing,

And accomplishes without any action.” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the concept of not having too much knowledge and too much desire.  Lao Tzu believed that having too much of everything cannot give the equivalent satisfaction and happiness to a person.  Rather, it doubles the misery and the suffering the person has in his life.   One must focus more on what he has and what he is. These are the very foundations of his nature and the basic elements of becoming wise.

  Let us go over the first four lines in the verse.

“One may know the world without going out of doors.

One may see the Way of Heaven without looking though

                the windows.

The further one goes, the less one knows.”

It can be observed from these lines that the emphasis of not having too much knowledge or too much desire is shown in not “going further”.  This means that one must not overdo things in his life.   One must take one step at a time in order to have a grasp of things around him.  Hastily apprehending everything would make one misunderstand things.  It can blind him.  If one takes things gradually, then surely he can learn to appreciate life more.  Being hasty about everything makes one overlook the most essential things.  One can have the most of his life even without “going out of doors” or “looking through the windows”.  This means that one can have the most of everything without desiring for more or thinking about possessing things.

 The “going out of doors and the looking through the windows” means the acts so focused on external aspects of a reality or anything.  What Lao Tzu wants to emphasize is the need of a person to develop values and virtues he can use to understand things and become wise in the process.  He emphasized inner attitudes and well-established value system of a person so he will be enlightened about everything.  He remains humble and contented.  He is one with nature.

Knowing less means one has already transcended his knowledge of many things and find himself transformed by such in his life.  He becomes more oriented with eternal and heavenly things rather than with the external and earthly ones.  He lets things flow as they are.  He finds peace within and he is never conquered by desires.  Being in this stage in life means being in the way of the sage.

Now we move on to the last lines in the verse.

“Therefore the sage knows without going about,

Understands without seeing,

And accomplishes without any action.”

These last lines imply that not having too much knowledge and desire makes a person cherish the things that have been there for him all the while.  It makes the individual see the more essential things that pose more value than selfishness and pride.  To enjoy life and become happy is not about having the most money or having what every man desires in his life.  It is being able to keep and take care of the things that one already has in his life that can make him richer and happier than any accomplished man or billionaire in the world.  There is also a need to get rid of too much desire for many things.  Desire traps one from finding the essential things in life.  He can liberate himself from the traps set by selfishness and pride by learning and practicing values that develop an inner sense of wisdom.  To obtain knowledge is necessary.  But to make it a foundation to desire for too much of things is unnecessary and dangerous.

 Finally, not having too much desire makes one treasure what he has.   Desire, for a fact, blinds the person from the things that are more important than personal satisfaction.  A person with well-established values sees beyond and makes the most out of what he is and what he has.  In this way, he learns to look into himself and enriches those talents and skills by practice of humility, charity and unity with nature.

Any person can become a sage.  This is an opportunity which most persons do not realize.  To become a sage, one must tame his attitudes, refine his perspectives, practice humility, act within one’s capacity and live within one’s means.  A person cannot possibly know everything because he is imperfect.  But he can know many things and can find the best things with what he is.

Source:

   1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 162.

  

Tao Te Ching 45

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 45.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“45. What is most perfect seems to be incomplete;

But its utility is unimpaired.

What is most full seems to be empty;

But its usefulness is inexhaustible.

What is most straight seems to be crooked.

The greatest skills seems to be clumsy.

The greatest eloquence seems to stutter.

Hasty movement overcomes cold,

(But) tranquility overcomes heat.

By being greatly tranquil,

One is qualified to be the ruler of the world”. ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the nature of opposites.  Lao Tzu sees the opposites as complementing pairs.   Theses opposites represent the Tao, for it is observed that Nature does not only have either good or bad.  It is in the existence of both good and bad which depicts the Tao or Nature.  The movement of such complementary pair can be described as reversing.  This reversal however, does not make the individual to move backward.  Rather, it makes the individual realize that it is in the recognition of the opposites as complementary and not contradictory that he can be able to live a happier life.

Let us observe this as we go over the verse.   Let us go over the first five lines in the verse.

“What is most perfect seems to be incomplete;

But its utility is unimpaired.

What is most full seems to be empty;

But its usefulness is inexhaustible.

What is most straight seems to be crooked.”

It can be observed from these lines that being able to recognize the opposites in things makes one appreciate both the good and bad things in life.  It is common to people to be more inclined to good things and shun away from bad things in life.   An example is in appreciating people.   Usually, people who are beautiful are well-appreciated while those who are not are set aside.   It must be noted that without the two, the sense of “beauty” cannot be understood by people.  Say, if all people in this world are fair, then no one can actually have a conception of “being beautiful”.  Recognizing the good and the bad in life helps one understand more and appreciate more the essence of all things.   Being one-sided about a certain event or person injures oneself.   He injures himself by making up a superficial distinction between good and bad.  The harm is done when the person becomes too stiff that he closes his mind on the possibility of failure, or even the appreciation of people that are not “good”.  Having a closed mind makes one rigid in his actions, which in turn negates his own nature.  This is the reason why recognizing the opposites are important.  Recognizing the opposites helps one understand ourselves and the world.  It is in this recognition that he is able to see that perfection is not about a one-time elegant execution of talent.  It is in making it easier to do, which entails efficiency that hails true perfection.  It makes him see that it is not in dumping every information or skill in oneself that can make him happy or useful.  It is in acquiring what is enough for his self can give him greater happiness and usefulness.  Being rigid and overworking can only make one’s life crooked because of the delusions of grandeur set by one’s desire and ego.

Now we will proceed to the remaining lines.

“The greatest skills seems to be clumsy.

The greatest eloquence seems to stutter.

Hasty movement overcomes cold,

(But) tranquility overcomes heat.

By being greatly tranquil,

One is qualified to be the ruler of the world.”

It can be known from these lines that overdoing things can lead one into not accomplishing anything at all.  Having to do everything at an instant can make one clumsy because of the many things needed to be done.  This notion can also be observed in forcing oneself to learn every move related to a sport.  Forcing one to learn the fundamentals in just a day can make one be clumsy, for there are some moves that require the fundamentals as prerequisites.  Forcing one’s way into learning without mastering the fundamentals could only make one look illogical.

Another example would be in terms of speaking.  Having to speak too much breaks the possibility of effective communication for the listener cannot catch up with the speaker.  This happens when one rushes his statement to the other, which then causes misunderstanding between the two of them.  Another way of looking at this is using words that are either too vague or too inappropriate at the moment.  An example of this would be speaking using professional terms instead of simple words to a person not of one’s course.   This breaks the possibility of communicating one’s message to the other.  One must keep it simple and straight so that the other can understand.  It is in being straightforward and simple that one can make his message clear. 

It can be said, that recognizing the opposites is important at this point.  This is because in knowing these complementary pairs, one can prevent himself from being rigid.  He can prevent himself from overdoing, for he can have a gauge to make him do things naturally.   In terms of communication, if one can see that the other is his opposite, like not having knowledge about professional terms, he modifies his way of speaking.  He makes it simpler so that his message is easier to grasp.  It can be observed then, that it is in the appreciation of the opposites that one can see the natural way of doing things. 

The nature of the opposites makes one realize that there are both negatives and positives in life.  These two, however, do not exist to contradict each other.  Rather, these two exist as a complementary pair.  It can make one realize that it is in the recognition of these two that he will be able to live happily.

Life is a combination of opposites.  This gives more meaning to one in his search for true happiness.  The opposites, such as day and night, good and evil, happiness and sadness, success and failure and so on are pathways by which one can design his life towards peace and happiness.  These opposites symbolize balance.  One can be more authentic when confronted with various opposites of life’s realities.  In fact, values and virtues are truly realized through one’s going through successfully with the opposites.  It is in this way that one realizes the natural way.

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 161.

Tao Te Ching 68

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 68.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“68. A skillful leader of troops is not oppressive with his military

                strength.

A skillful fighter does not become angry.

A skillful conqueror does not compete with people.

One who is skillful in using men puts himself below them.

This is called the virtue of not-competing.

This is called the strength to use men.

This is called matching Heaven, the highest principle of

old.” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the concept of “humility”.  Lao Tzu gives emphasis to humility, because it is in humbling oneself that one can prevent himself from being injured.   This is because one has the idea of to what extent does he have to do a particular thing.  It is doing what is enough of the situation, and not going overboard.  This humility is expressed in not getting ahead of oneself in doing things. 

Let us observe this as we go over the verse.

The notion of “humility” is observed in the actions of not overdoing.  This notion of not overdoing is observed in the individual not getting ahead of his self or exerting unnecessary effort.   This is shown in the actions of not being oppressive with military strength, not becoming angry, and in not competing with people.  When one becomes oppressive, angry, and competitive, he overdoes himself.  This is because he forces his body into doing something which requires more than his natural pace.  In being oppressive, one needs to display an air of intimidation, which requires effort in the individual’s actions.  In being angry, one exerts too much effort in giving a violent response to whatever he is infuriated with.  Anger uses up too much of one’s energy, which explains the reason why after a person vents out his anger, he feels exhausted or tired.  And competing makes one exert undue effort in eliminating the “threats” to his pride.  When one competes, he needs to exert undue effort to surpass his opponents, which for Lao Tzu, can bring one into injury.

The point in this verse is that, being the best or being the skillful does not imply that one must be the perfect person.  Being skillful does not imply that one needs to show intimidation or prowess.  To be skillful and best at a certain thing, one only needs to do it the most natural way as he can.  He becomes skillful in doing this for in his comfortable way of doing it.   He gradually perfects this doing.  He becomes the best for he becomes more efficient.  And with this efficiency, he becomes content and happy, for he perfected his natural capabilities.   In the perfection of one’s natural capabilities, he begins to develop contentment, and thus minimize his desiring for more.  In this way, the individual becomes tempered and balanced in both the good and the bad inside of him.  This enlightenment can then lead an individual into initiating order in his life and eventually influence everything around him.  It is in this sense that an individual who had incorporated humility in his life can be able to establish order and unity.  He does such without imposing anything or demanding much of himself and of others. 

Lao Tzu gives the notion of humility as a signal for individuals to gauge themselves, whether they are going too far or too much.    Humility is an important characteristic that can aid one to be closer to his nature.  It is in being humble even if one is great in position, wealth, intellect, talent, skill that he achieves more.   To be great is to remain what you are and to help others remain true to themselves.

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy,171.

Tao Te Ching 24

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 24.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“24. He who stands on tiptoe is not steady.

He who strides forward does not go.

He who shows himself is not luminous.

He who justifies himself is not prominent.

He who boasts of himself is not given credit.

He who brags does not endure for long.

From the point of view of Tao, these are like remnants of

                food and tumors of action,

Which all creatures detest.

Therefore who possess Tao turn away from them.” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the concept of “wu wei” and spontaneity.   What Lao Tzu meant by “wu-wei” or “non-action” does not mean not doing anything concerning a specific situation.  What he meant by “non-action” is that one must do less or enough, not too much.  On the other hand, what Lao Tzu meant by “spontaneity” is acting without artificiality.  Lao Tzu presents these concepts to give emphasis on the individual not bringing harm to himself.  Lao Tzu also gives emphasis on doing things not by artificiality or robotic conformity because it negates the essence of the individual’s nature.

Let us observe this as we go over the verse.  Let us go over the first six lines in the verse. 

“He who stands on tiptoe is not steady.

He who strides forward does not go.

He who shows himself is not luminous.

He who justifies himself is not prominent.

He who boasts of himself is not given credit.

He who brags does not endure for long.”

It can be understood from these lines the notion of “overdoing.”  This is implied in the actions of standing on tiptoe, striding forward, showing oneself, justifying oneself, boasting oneself, and bragging about oneself.   Overdoing is done in a way that the individual does what is not needed at the moment.  This is manifested when one does things with rigidity.  This is what the notion of “standing on tiptoe” implies.  Doing things with rigidity does not give one a huge gain, rather it leads one to pain, misery and inner chaos.  Thus, it makes him “not steady”.   Another way of looking at doing unnecessary things would be in terms of making oneself be recognized.  It is unnecessary because it makes the individual egoistic or self-centered.  Having this ego then, can lead him to injury and misery, for he “fits his being into something not of his size.”    This means that he does not know himself.   He does not accept what he has and what he is.  This in turn, is does not lead to a good life.  This is because the individual cannot fully exercise his capabilities in the most natural way possible.  This “natural” way is the way in which no superficial criteria is to be followed, which makes the individual be comfortable and happy in what he is doing.

Now we will continue with the remaining lines in the verse.

“From the point of view of Tao, these are like remnants of

                food and tumors of action,

Which all creatures detest.

Therefore who possess Tao turn away from them.”

In these lines, we can draw the conclusion about “non-action” and “spontaneity”.   They imply that a life full of rigidity and overworking cannot give happiness to a person.  Rather, it makes him desperate.   The solution to this dilemma is to fashion one’s life in accordance to Tao, that is, living one’s life according to one’s nature with humility and joy.

Lao Tzu’s concepts of “non-action” (“wu-wei”) and “spontaneity”   give a picture of a life in accordance to Tao.   These two are the real elements of a happy life.   Pressures, pride, rigidity, self-centeredness, and other unnecessary things disturb these elements and place a person’s life to turmoil.   These things are blockades to achieving more in life.  They drain a person’s strength and blind him about appropriate things.  Not being rigid makes one become closer to his nature.  One does not need to force himself or overdo something for the sake of satisfaction.   What he needs to do is to take care of himself by doing things in a natural pace.  One does not need to hurry or rush on things.    In this way, one is careful and just simply noble.  His life is an example of order and unity established in the essence of what is natural.

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy,152.

  

Tao Te Ching 21

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 21.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“21. The all-embracing quality of the great virtue (te) follows

                alone from the Tao.

The thing that is called Tao is eluding and vague.

                Vague and eluding, there is in it the form.

                Eluding and vague, in it are things.

Deep and obscure, in it is the essence.

The essence is very real; in it are evidences.

From time of old until now, its name (manifestations)

                ever remains,

By which we may see the beginning of all things,

How do I know that the beginnings of things are so?

Through this (Tao).” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the “Te”, or “virtue”.  In Fung Yu-Lan’s book “A Short History of Chinese Philosophy”, he defines the “Te” as follows: “The Te of a thing is what it naturally is.” ²

Observing from the definition of Fung, it can be said that the “Te” is what things are originally are.  This “virtue” lies beyond the distinctions of good and evil.  It is in this notion which differ Lao Tzu’s “Te” to the Confucian “Te”.  The Confucian “Te” gives primacy to the distinctions between good actions from bad actions, while the “Te” presented by Lao Tzu never gives such distinction.  This is because Lao Tzu believed that having such distinction between good and bad actions makes one rigid.  Being rigid and restricted, one loses his “natural” pace in doing things.  This is because he forces himself into satisfying these distinctions made in relation to good and bad actions.  This effort in satisfying these distinctions, however, depicts “overworking”.  It depicts overworking because the individual pushes himself into accomplishing that superficial demand of the said distinctions between the good and bad actions. 

Let us observe this as we go over the verse.

 It can be observed from the lines in the verse that the “Te” follows from the Tao.   This is true, for as defined in the previous paragraph, the “Te” is described as a thing being “what is naturally is”.   The Tao is Nature.  It has the characteristics of both the good and bad things in life.  Its movement is unpredictable, and going against it would only make it lose its “natural” state.  This in turn, can really injure an individual.  The “Te” holds the same concept of Tao, in the notion of having both of the good things and bad things in life.  For Taoists like Lao Tzu, people have both goodness and badness within them, which explains why people do immoral or bad things.  This is because of man’s weakness as part of man’s nature.   The badness symbolizes one’s weaknesses.  It is a natural human tendency.

What Lao Tzu proposes are ways as to how man could balance the goodness and the badness within him.  He does not propose to take away the bad nature in man, for it implies taking away what is “natural” in man.  Balancing the two can make the individual close to that of a sage.  Not balancing them however, would result to misery and chaos in the individual.   This failure to balance usually happens when one starts to have too much desire for something.   This is the reason why Lao Tzu encourages individuals to set their actions and hearts in accordance to Tao, so that they will not lose their very “Te”.  This is keeping at pace and keeping attuned with the Tao.   Setting one’s way of living in accordance to Tao makes one balance his life.  It makes one’s life tranquil, simple and fulfilled.  It is also living within one’s means.

The concept of “Te” or “virtue” by Lao Tzu proposes a different notion of the Confucian version.  This is because this “virtue” does not aim to get rid of the other or restrict it.  Rather, it aims to balance the goodness and badness as natural human tendencies within a person.  It is the way in which he can actualize himself in the process.  It is a way by which he can get in touch with his nature.  It is in following the Tao that one can balance his goodness or badness, thus keeping his “Te” within him.

 Lao Tzu’s emphasis on virtue is simply doing what a person can do best based on his natural capacity.  It is balancing his basic and natural tendencies or inclinations towards goodness or badness.  To balance such goodness or badness is an act towards the realization of “Te.”  Avoiding too much of anything is the most proper attitude to attain a life of virtue or “Te.”  This is recognizing one’s strengths and weaknesses and acts according to what is right in the process.   

Source:

  1.   Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy,150.

     2.   Fung Yu-Lan, “Lao Tzu”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy , 100.

Tao Te Ching 78

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 78.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“78.  There is nothing softer and weaker than water,

And yet there is nothing better for attacking hard and

                strong things.

For this reason there is no substitute for it.

All the world knows that the weak overcomes the strong and

                the soft overcomes the hard.

But none can practice it.

Therefore the sage says:

                He who suffers disgrace for his country

                Is called the lord of the land.

                He who takes upon himself the country’s misfortunes,

                Becomes the king of the empire.

Straight words seem to be their opposite.”  ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the Taoist sage as Philosopher-King.  Lao Tzu gives the notion of the Taoist sage as the Philosopher-King.  This is because he thinks that the sage, being equipped with the enlightenment from understanding Tao, can suggest the necessary course of action in a society.  Since the sage has the full understanding of the course of Nature, then surely he can suggest actions which can also make other people fashion their lives in conformity with Nature.  In fashioning one’s life with Nature, one can learn how to be humble, simple, and content.  With these values, a society can function properly.  It functions properly in the sense that every people can do their responsibilities as natural and comfortable as they can. In doing their responsibilities in this manner, the people become happy.  It is with this happiness that people become more productive and efficient, thus, making a state prosperous. 

Let us observe this as we go over the verse.   The first to be discussed are the first seven lines in the verse.

“There is nothing softer and weaker than water,

And yet there is nothing better for attacking hard and

                strong things.

For this reason there is no substitute for it.

All the world knows that the weak overcomes the strong and

                the soft overcomes the hard.

But none can practice it. “

Observing the lines above, it can be said that they depict the notion of “non-action”.  They depict the notion of “non-action” in a sense that it emphasizes the avoidance of overdoing things.  The idea is observed in the emphasis given on the idea of “soft” and “weak”.  This depict “non-action”, for being “soft” and “weak” make one temper his actions so that he would not harm himself.  Being soft or weak makes one see as to what extent he could prevent injuring himself.  This can be seen in carrying loads.  The soft or weak person, instead of being a hero to carry the loads, lets a strong one carry it for him.  This is because he is aware of the extent of his capabilities.  This is because he knew that if he overexerted himself, then he would be injured.  In this notion, one can say that in having a weakened or softened state, one can see actions that are necessary to do at a moment.  It makes the individual see what is the most appropriate thing to do with the need at hand. 

It is in this sense why the Taoist sage as a ruler is proposed by Lao Tzu.  This is because of the reason that the Taoist sage is more likely to let the people do what they can in their own capacity.  In his actions, he promotes “non-action”.   He only makes the people be focused on the necessary things to be done.  He does this by not giving too many rules to be complied, or too many things to be done.  In this way people can be more efficient and productive.   They become efficient and productive for they do not waste their strengths on things that are not really necessary in their lives.  They become efficient and productive because they do not overwork themselves in satisfying loads of restrictions imposed by many laws.  Without restricting people and being paranoid in controlling them, the Taoist sage accomplishes more.  He accomplishes more because he is not burdened by unnecessary things such as desire for power and greed.   Without greed and lust for power, he can utilize his property and other possessions and not injure himself with desire and be miserable.  By not overworking himself in these aspects, he becomes an efficient ruler.  This is because by not doing too much, he conserves his strength, thus can see appropriate things that can be done.  Because he does not do what is unnecessary, he can preserve the order in the state.  Without doing what is unnecessary, important things are accomplished.

Restrictions, although good in essence, “forces” individuals to do things that they are not accustomed to.  It makes them do what is “unnatural” for their being.  This is because in restrictions, individuals cannot utilize their skills or capabilities.  Instead, they are boxed in a specific principle, making them compelled to disobey and cause chaos.  Having too many restrictions, therefore, makes an individual a slave.   This is because he is restricted from his natural pace of doing things.  An example would be in taking care of a dog.  When one puts a leash on the dog, he restricts it.  By restricting the dog, it limits its movements.  But when the leash is removed, one can see that the dog becomes frantic.  It crazily runs from every corner and destroys any clothing or plant it sees.  This is because he was restricted into doing what is “natural” of a dog.  

This notion is the same when one imposes too many rules on a society.  Yes, one can see order with the compliance of the people, but there can never be progress in this sense.  This is because the restrictions make the people unable to use their natural capabilities. This restriction then lets them breed the feeling of wanting to “get out of the system” and be “liberated”.  If the people were given just enough right and just rules, then surely order and progress will be achieved.  The problem is not about the laws not being followed, but rather it is because if there are too many laws, people will be confused what law to follow.  Rulers will be pressured on implementing them.  When there are too many things to do and follow, disorder occurs.  This is because people overwork themselves just to satisfy all the necessary conditions mandated by the laws.   The problem with our government today is that they focus more on passing more laws rather than check the implementation and impact of the current ones.  If they focused more on how to substantiate the laws by proper implementation, the state could have been better.  Crimes could have been lessened in that case. 

Now let us go to the last lines in the verse. 

“Therefore the sage says:

                He who suffers disgrace for his country

                Is called the lord of the land.

                He who takes upon himself the country’s misfortunes,

                Becomes the king of the empire.

Straight words seem to be their opposite.”

These last lines imply that the person who is humble and reasonable flexible is worthy to govern a state.  This seemed to describe the characteristics of a Taoist sage as Philosopher-King.  The common flaw of most political leaders is that eventually, they give in to the temptations of power and greed. This momentary slip makes them lose control of the state, thus yielding to disorder and chaos.  However, if the ruler does not have greedy desires, then surely order reigns. This is because there is no ego that enslaves him.   Having no ego to puffer with material pursuits, no injury to self and to one’s environment will occur.  This is because there is no overworking that is done to satisfy a desire.  Without greed and pride in a ruler, a state flourishes.  This is because a ruler neither takes away anything nor imposes anything to his subjects illogically.  Everything is in accord with Nature.  Being in accordance with Nature, therefore, this invites peace and order.  This is because things are left to function as they are.

Lao Tzu gives the notion that a ruler, instead of “doing everything” must rather “do nothing”.  This is his depiction of the Taoist sage as Philosopher-King.  This does not imply passiveness in part of the ruler.  Being active as a ruler means letting the course of nature run its course and lead the citizens to the true purpose of state and leadership. He draws out in the citizens the best in them by giving them opportunities to actualize and maximize their talents and skills for the good of themselves and the state.  By this, he transforms them as effective citizens who are responsible and morally upright.  He can also make his citizens happy and contented.   With this contentment,   they become instruments of peace and prosperity.  This is because they were not restricted from the things that they can do and from the things that they can be.  

Proper and effective ruling implies letting the people cultivate themselves without unnecessary restrictions.  It is in letting the people become closer to their nature that a ruler becomes a true Philosopher-King.  He becomes a sage of true leadership.    In this way, both the citizens and the ruler are mutually participating in the realization of a true state by simply conforming to what nature is.

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 174.

SYNTHESIS I - LAO TZU

Philosophy, as demonstrated by Lao Tzu in Ancient Chinese Philosophy, is a method to reveal the laws concerning changes of things in the universe.  This is observed in the way he perceives the philosophical problem.   

Before we proceed into giving a detailed explanation of the premise, let us first clarify what is the “law” that is going to be discussed in here.  The “law” that is being referred in here is not the “legislative law”, or the “scientific law”, but rather the “natural law”.   For Lao Tzu, every event that happens in an individual is part of the movement of Nature.   Every change which occurs in this world all corresponds to the movement of Nature.   This change includes both pleasant, unpleasant and other contrasting elements present in the movement of Nature.   Understanding this movement of Nature or its course, however, is not easy. 

Even though such is the case, it is not impossible to have an understanding of the “natural law”.  This enlightenment can only be provided by deeply reflecting on one’s life.  By deeply reflecting on one’s life, he can realize a great deal of things.  It can make him understand the “natural laws” operating in his life. 

Understanding these “natural laws” means letting everything flow the way it is.  With this one can appreciate both the positive and negative sides of an event.  In appreciating these contrasting elements he sees himself in that scheme.  It is in this realization of his self that he realizes his humanity.  By realizing his humanity, he sees new and necessary things.   He can know how to efficiently accomplish a certain activity without overworking himself.   He can do this because he is fully aware of his natural capabilities.  Being aware, on the other hand, implies that one has a grasp as to what extent he can do something comfortably and happily.  This is possible in deeply reflecting on one’s life and nurturing it accordingly.

It is in this deep reflection in his life that one can accomplish more.  In this way, he makes his life productive and fruitful.  He preserves his humanity and integrity.   As Fung Yu-Lan stated in his book A Short History of Chinese Philosophy, “If one understands these [natural] laws and regulates one’s actions in conformity with them, one can then turn everything to one’s advantage.” ¹

What Fung is trying to say is that, in understanding the course of Nature, one is properly guided to a contented and happy life.   The natural law is actually the best pattern for one’s life.  Understanding the “natural laws” of Nature can make the individual be aware of the actions that he makes.  This is how Lao Tzu demonstrates Philosophy as a method to reveal the laws concerning the changes in the universe. 

Understanding the “natural laws” through philosophy in this context gives one a practical and moral guide to right living.   His life is in harmony with all that are in this world.   Therefore, to shun away from the “natural law” is to cause disharmony or disorder.  Without understanding the “natural laws”, an individual can become out of tune in the course of things.   He becomes misguided and fails to realize the extent in which he can happily and comfortably do things.  This is because he becomes too consumed with his own thoughts and desires which makes deep reflection impossible. This brings disorder, for it goes against the “natural” course in things.  The moment the individual starts to desire more, he goes against nature.  He goes against nature, for he pushes himself from his “natural” pace which makes his action “unnatural”.   This action brings “disorder” for it breeds destruction and injury.   Anything “unnatural” often results to undesirable things.   It brings harm not only to the individual but also to his environment.   It has a domino effect to everything that man does and aspires.

It is in this light that we shall introduce the philosophical problem.  The philosophical problem that Lao Tzu identified is about the presence of disorder rooted from the absence of the Way or the Tao.  

Firstly, let us discuss the root of the problem.  This is the absence of the Way or the Tao.  This absence pertains to the tendency or the attitude of the individual to go against the course of Nature.  This is the implication meant by the individual not taking his time to philosophize and understand the “natural laws”.

This is manifested when one assumes that he knows too much and desire too much.  Knowing and desiring go hand-in-hand.  When one has knowledge of something, surely he begins to appreciate it.  It can be observed in watching a sport.  If one understands the sport, then surely he begins to appreciate it.   And with this appreciation, comes desire.  Going back to the example, the appreciation for the sport then encourages the individual into playing it.  After many weeks of playing it, the individual then desires for more.  He desires for more speed in playing, he desires for more techniques in playing the game, and desire for more recognition.  This desire, however, is insatiable.  It is insatiable in a sense, for the individual, tirelessly feeds his superficial “knowledge” of being the “best player”.   He overworks himself, to the point that both his mind and body deteriorate due to fatigue.  It caused harm, instead of good results.   

This is rooted in the fact that the individual filled up his mind with too much knowledge and his heart with too much desire.  This very action manifests the lack of understanding of the “natural laws” or the “natural” course of things.  This is because if the said individual in the previous example has an understanding about the “natural laws”, then he will not do such a reckless action.  This is because he knows how to do things in the most natural, comfortable manner, thus not injuring himself.  If he had the slightest understanding, then he would not have injured himself.  If he had taken a while to think and deeply reflect about his decision in playing the sport, then the “natural law” would have been revealed to him.   The point in here is that if the individual deeply thought about his decision, then he can surely see the most “natural” way of improving himself.   If the individual did not let himself be carried away by his knowledge and his desire, then surely he could have accomplished more.  He could have been a good player even without overworking himself.  He could have prevented himself from getting injured.   

It is in this notion that the individual did not let Nature run its course.  If the individual let Nature run its course, then he should not have went out of his way.  He should have just stuck to the experiences he had in his games and his regular practices.  If he lets Nature run its course, then he should have just relied on his gradual improvements on every game he has.  

Another way of looking at this notion would be about the inevitable things concerning one’s life.  It cannot be denied that death is inescapable.  Every human being in this world has a limited lifespan.  This is the “natural law” of life.  It must be taken as it is and must not be disrupted.  That is why it is “unnatural” to save a person with a terminal illness through a surgical operation when the concerned loved ones already knew that the patient only has days to live.   Instead of helping the patient, it is lengthening his misery and agony.  This reckless action is rooted from the inability to understand the “natural laws”.  This is because the individual did not take the time to think about unselfish things.   He enclosed himself in his own “knowledge” and “desire” in judging what to do with the dying person.  He enclosed himself with thought that he “knows” what to do, thus giving him the “desire” to lengthen the life of the person.   This reason however, causes disorder.  This is due to going against the truth of dying concerning the said illness.  It causes pain and suffering.  Because he did not deeply reflect about it, he did not see that he is injuring both himself and the person. 

It can be observed from the two examples that both bring forth disorder because of the unwillingness of the individual to let Nature run its course.  Going against Nature never gave any good, for it is “unnatural”.   “Unnatural” things make one feel discomfort and suffering.   It yields discomfort and suffering for it gives a superficial “knowledge” which makes the individual “desire”.  With this insatiable desire, the individual overworks himself, thus bringing harm unto his self and to everything around him.   

Going against Nature, therefore, is a manifestation of the lack of understanding of the natural course in things and the attitude of non-conformity to Nature.  This is because if one deeply reflected about his actions and his life, then he can see the revelation that one must fashion his life with Nature.  Thinking deeply or philosophizing can make one appreciate the movement of Nature, for he can get the picture of his capabilities and his nature.  It can let him permit Nature to run its course.  He does not go against it.  It is in this way that he can cultivate himself without overworking or injuring himself.

Philosophy, for Lao Tzu, is a method to reveal the laws concerning the changes of things in the universe.  This is shown in the way he perceives the philosophical problem, which is the presence of disorder.  This disorder, however, is rooted from the absence of the Way.  This absence is depicted by the inability of the individual to understand the “natural laws” or the natural course of Nature.  This inability is then manifested by having too much knowledge and desire of things.  By having too much knowledge of things, one begins to have the hunger to satisfy the desire that goes with this knowledge.  This brings disorder, for an individual with too much knowledge and desire has the tendency to overdo things.  In overdoing things, one injures himself and everything around him.  

To prevent such thing from happening, Lao Tzu then proposes the need to philosophize.  It means one has to reflect, analyze, compare, contrast, transcend, transform and translate into one’s life the lessons of Nature.  In philosophizing, one can see the greater scheme of things.   In philosophizing, the principles of the “natural laws” are revealed to the individual.   It is “revealed” to him in a sense that the individual is enlightened through growing from various realities encountered in everyday life. Philosophizing enlightens the individual and makes him see that Nature is not to be fought but to be conformed with.  In fashioning one’s life with Nature, one avoids chaos.   This is because the individual does not impose some kind of artificial remedy or an imposed action.  In fashioning one’s life in conformity with nature, he preserves his life by freely moving along with what is.   Being in conformity with nature makes one happy, for it makes him utilize his natural capabilities without undue effort.   All of these are possible when one takes a step back and philosophize.

 Even though disorder occurs every now and then, it does not mean that it is a fruitless endeavor to deeply reflect.  The real challenge for the philosopher in this sense is to maintain his equilibrium.  Disorder can be taken as an advantage or as a disadvantage.  The task of the philosopher in this sense is to make a synthesis out of the disadvantages and advantages of the disorder to come up with new insights or solution.  Disorders are meant to be taken as an opportunity in which ideas can be refined and characters can be formed.  Disorders are meant to open one’s eyes and rid oneself from ignorance.  This is the true essence of philosophizing.  Philosophizing is not only enclosed in the good part or the bad part of a situation.  It deals with both things.  It is in the inclusion of the two where one can truly transcend and attain enlightenment.   This, on the other hand, is the true essence of understanding the course of nature.  Transcendence or enlightenment cannot be done by looking at one side of the situation.  One cannot look at truth with one eye open and the other closed.  One cannot see the truth in that way, rather, he will lead himself to deception.

Understanding nature implies philosophical approaches.  This is because understanding is an important component for the search for truth.    Philosophical approaches as mentioned prior always necessitate one’s going out of oneself and realize himself in a wider horizon.  Life is a search for truth and the truth is one which leads to happiness and fulfillment.  Truth lies in one’s continuous right relationship with nature and everything in it.  In this way, one establishes his equilibrium and sustains it properly.  He maintains his equilibrium and deepen his insights. 

Taking this realization and fitting this in these modern times, it cannot be denied that the daily challenges of life drive one to a corner.  This is true especially in adults and youths.  The advantage of the adults however, is that being advanced in years, they knew better.   It makes them jump up to their feet and face their problems.  The youths however, lack the experience.  With this lack of experience, the sudden changes in nature break them easily.  The transition from triumphs to sudden failures put them in despair, and the slightest betrayal makes them miserable.  Because of the lack of experience, youths cannot comprehend how Nature operates.  They become enslaved in their loneliness, thus locking themselves in their shells and wallowing in their self-pity.  To them the world is never kinder and life is never fair to anybody.   Indeed, nature is incomprehensible when one is young.   It is impossible to comprehend as to why one needs to go to school.  It is impossible to comprehend why there are so much expectations and responsibilities needed to be taken note in growing.

Although such is the case, it does not mean that being young implied being incapable of growing up.  Yes, it is true that there are some aspects of life that one cannot understand at a young age.  But this does not mean that he is prohibited from gradually understanding it.  Understanding nature and its course is not something that is instant.

What Lao Tzu wishes us to understand is the significance of Philosophy as a method that will lead one to understand the principles present in all things. These principles include those that are related to permanence and change, good and bad, positive and negative, earthly and heavenly, existence and eternity, simplicity and complexity, freedom and choice, triumphs and failures, happiness and sadness and so on.   This means that Lao Tzu’s consideration of the significance of philosophy in man’s goal of happiness and fulfillment allows opportunities for him to be deeply engrossed in the natural flow of things without any attempt to go against it or disobey its process.  In all the contradictions of life and in whatever realities one encounters, there is purpose in them.  And this purpose is something that is beneficial to one’s search for truth and happiness.  Truth and happiness can only be realized and understood when one becomes united with nature and others.   Philosophy helps man to find the best ways to be in unity with nature.   Everything happens with a purpose.  That is why one has to conform to what is there.  This is because it just reveals some purposes that man needs to understand and live with faithfully.   At the end, philosophy just reveals in man the very purpose of his life, which is the unity with nature and with all the things and realities in it.  Philosophy frees one from the slavery of selfishness and disobedience to nature.  Thus, it solves the problem of chaos and disunity among men and other beings.

 Lao Tzu’s way of placing Philosophy as a method to lead us to understand life and nature reveals  inspiring principles  on patience, obedience, care, love, sympathy, concern, unity and simplicity.  In short, such speaks of good values related to harmonious living with nature.  As a student, these concepts challenge my attitudes towards success and failure, pain and joy, hope and despair, strength and weakness and good and evil.  The challenges referred here mean that through those realities, Philosophy has taught me to be more resilient in times of trials, persevering in times of failures, being hopeful in times of despair, being optimistic in times of discouragement in many failures such as low grades and personal or family problems.  I realized that as a student, I am more important than all the pleasant and unpleasant events in my life.  These things are part of growing.  Teenage life and student life are chapters in my life that will guide me to my balance.  But of course, this is easier said than done.  However, this is the very challenge Lao Tzu places in my path as a struggling student.  Uniting with nature means letting the processes involved in growing flow without disturbance.    I have to let them be and not become bitter with them.   Through them, I will discover better ways to enrich my thoughts, realize my dreams and deepen my aspirations.  It takes time and right attitude to become united with nature.  It is not easy to accept failures and start again.  But the good thing is that there is always an opportunity to be happy despite the not so pleasant events in my student life.   I am, indeed, “bigger” than all of those.

Being so inclined into making good records makes one be unable to cherish an important moment with friends and family.  It makes one forget that there are more important things others than grades, such as a happy life, a lasting friendship and a happy life with one’s family.  It makes one forget that having a happy, fulfilled life cannot be accomplished by being the most intelligent student.   There is something more important than all that surrounds us and all that we encounter daily.  This “something” being referred in here is me being alive and at peace with my environment and others. 

Philosophy or philosophizing in this context, gives me a meaningful reason to find my worth and live it as a simple student.  I do what is to be done and what is expected of me.  I analyze, criticize, compare, contrast, affirm, and negate things and experiences as student.  I reflect on those and gradually realize the necessary things in life.  There are a lot of lessons learned and worthy of keeping.  Then, there is this discovery that no matter what comes along in life, the nature around us and the people we meet every day are our sources of happiness and contentment.  Reflecting on conflicts of realities and later being transformed by them are the gains of philosophizing.

There is only one life to care and be concern about.  If it is lost or abused, it cannot be re-created.  One must not waste his life in doing things that are unnecessary.   Rather, one must focus on what he already has.  In order to do this, one must not push himself too hard.  He must not overdo things.  If one needs to have a good life, to be a good student or to be a good person, he must just do what he can and be contented in it.  In being contented with what one has and does, in appreciating new learning and insights, and in living simply are enough to have the best of everything.   Philosophizing is not all about the realizations, rather, it is how one makes the most of life out of these realizations. Thus, Philosophy reveals to one how to live life more fully and to continually make it a spring of flowing values.

Source:

  1.       Fung Yu-Lan, “The First Phase of Taoism: Yang Chu”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 65.

Tao Te Ching 69

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 69.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“69.  The strategists say:

“I dare not take the offensive but I take the defensive;

 I dare not advance an inch but I retreat a foot.

This means:

To march without formation,

To stretch one’s arm without showing it,

To confront enemies without seeming to meet them,

To hold weapons without seeming to have them.

There is no greater disaster than to make light of the enemy.

Making light of the enemy will destroy my treasures.

Therefore when armies are mobilized and issues joined,

The man who is sorry over the fact will win.”  ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around following the Way as “non-action”.   “Non-action”, as Lao Tzu explains it, means not doing what is unnecessary at a certain situation.  Not doing anything unnecessary makes one accomplish his duties, for he does not waste his strength on something not needed. “Non-action” leads to sageliness, for it makes one develop the value of simplicity, humility, meekness and content.  These characteristics are essential in being a sage and in living a happy life.

Let us observe this as we go over the verse.   Let us go over the first eight lines of the verse.

“The strategists say:

‘I dare not take the offensive but I take the defensive;

 I dare not advance an inch but I retreat a foot.

This means:

To march without formation,

To stretch one’s arm without showing it,

To confront enemies without seeming to meet them,

To hold weapons without seeming to have them.

The notion of “non-action” in these lines is seen in the implication of not making an all-out attack.  In war, the usual thought would be mobilizing all troops and attack at once.  This strategy cannot bring any advantage to the one attacking.  By letting one’s troops attack all at once is to exhaust one’s military power in one go.  It is but a reckless move.  In is in this sense that “overdoing” can be observed.  It is overdoing in a sense that it does the unnecessary.  In this case, the unnecessary doing is the usage of too much troops for an initial attack.  This is tantamount to defeat in battle.  Numbers do not guarantee victory, rather, it adds up to the possible casualties.  This is not applicable in warfare alone, but also in one’s daily life.  An example would be having a big allowance for the week.  Spending it in one go does not guarantee the satisfaction being imagined by an individual.  Instead, it makes him miserable by the end of the day, wallowing in the regret of squandering the money in useless things. 

Doing too much of anything gives the opposite of what one wants or tries to accomplish.  Therefore, in doing in what is necessary at the moment, one can avoid the possibility of exhausting everything in the end.  In doing what is necessary, one can conserve his strength and prevent further injury.  Like in the field of warfare, one can have the possibility of winning if he has spare soldiers to compensate for a surprise attack.  Not doing what is unnecessary also implies that one’s focus is on the job at hand.  By focusing his attention on this particular duty, he spends his time and strength wisely and efficiently.  He accomplishes the duty with finesse.

Now let us proceed to the remaining lines. 

“There is no greater disaster than to make light of the enemy.

Making light of the enemy will destroy my treasures.’

Therefore when armies are mobilized and issues joined,

The man who is sorry over the fact will win.” 

These lines show the notion of “non-action” in terms of not being prideful.  Being prideful blinds an individual of the natural pace in things.  Pride makes an individual overwork, because of his advancement that has reached its limit.  This means that the individual became blinded by his superficial prowess that he forces himself into doing things that are out of his natural capabilities.   By overworking to somewhat satisfy his pride, the individual injures himself.   He injures himself for his body and mind is pushed too much, which cannot keep up with this pride anymore.  This is also observable in warfare.  It can be seen that when generals became too confident of their troops, they overlook the smallest details.  And it is with this carelessness which can bring even a million of elite soldiers to death.  This is what the phrase “make light of the enemy” implies.  

Not having any shred of pride, therefore, makes one triumphant in the battles of his life.  This is because he knows the necessary things to do, and gets to utilize his talents without injuring himself.  Without any superficial ego to feed, one can live a happy, contented life.  Without any pride, one can prevent himself from harm and become a better person.

Following the Way or the Tao can be done in “non-action”.  It means acting not against anything. In doing things that are necessary, one can be more productive.  One becomes productive in the sense that his focus and his strength are exhausted wisely.  It is exhausted wisely for he does not do anything unnecessary.  In fashioning one’s life akin to Nature, one develops the value of humility, contentment and meekness.  It is in these values that one is able to live a harm-free and happy life.  This is because there is no selfish goal or ego to satisfy.   When there is no pride in one’s character, he is in peace.  He does not overwork for he is content and happy with what he has.  It appreciating what one has, he makes the best out of himself.  He showcases his talents and capabilities in the right manner and with the right measure.  It is in this way that he transforms his life into the way of the sage.

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 172.