In this particular day I shall
interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 65. In A
Source Book In Chinese Philosophy,
Wing Tsit Chan presents the verse:
“65. In ancient times those who practiced Tao well
Did not seek to enlighten the people, but to make them
ignorant.
People are difficult to govern because they have too much
knowledge.
Therefore he who rules the state through knowledge is a
robber of the
state;
He who rules a state not through knowledge is a blessing to
the state.
One who knows these two things also (knows) the standard.
Always to know the standard is called profound and secret
virtue.
Virtue becomes deep and far-reaching,
And with it all things return to their original natural state.
Then complete harmony will be reached.” 1
Firstly, let us discuss the theme of the verse. The theme of the verse revolves around the
concept of knowing the way as possessing the essential and necessary knowledge
and utilizing them properly. This
necessitates “unlearning,” a process that allows one to be true to what he is
and what he knows and to manifest them rightly in relating with others. This notion is fulfilled in going back to
Nature by living accordingly with it.
Let us go over the first seven lines in the verse.
“In ancient times those who practiced Tao well
Did not seek to enlighten the people, but to make them
ignorant.
People are difficult to govern because they have too much
knowledge.
Therefore he who rules the state through knowledge is a
robber of the
state;”
These lines means that the concept of “unlearning” is applied in the
context of governance. Unlearning means
to be true to one’s own capacity of doing and to be true in expressing this to
others. These lines express that when one incorporates
the Tao in their lives, they rid themselves of any desire for self-related benefits
and possession of things. In terms of
governance, rulers which do not prioritize material gain and power are great
blessings to a state. This is because
they can do their jobs properly and efficiently without craving for personal
gains. Such rulers make the people
better by manifesting in their own lives the values of simplicity and content. They
do not impose too many laws and instead focus on the current laws the state has
and implement them properly. In this way
the people would not feel restricted, thus can exercise their capabilities in a
natural manner. In not asking the people
to satisfy too many things or too many laws, the people follow without the
ruler trying to keep them subservient.
In this sense no rebellion or
uprising can occur. This is because no
effort of imposing anything or dominating anyone was done. In this way, order can prevail. Without any selfish thing to strive for,
nothing would be deprived for anyone.
The common mistake of intellectuals having a governmental position is
that they have too much knowledge of the science behind the politics. In this way they can slither their way out of
every crime they make and still get what they want. They can just kill and steal and just get
away with it. It is a saddening reality
that some of the most brilliant people become intoxicated by their own desires because
of too much confidence. This is because they haven’t “unlearned” and reunited
with Nature.
In going back to Nature, one rids himself of any artificial thing
which can impede him from realizing his natural capabilities. One of these things would be desiring for too
much knowledge. When one has too much
knowledge, he becomes blind of the natural things both in the external and in
the internal sense. He becomes blind in
the external sense, for he begins to focus on possessing things instead of what
he has. He becomes blind in the internal
sense because he extends himself beyond his capacity just to satisfy his
desires for things. These manifest one
impeding himself from realizing his natural capabilities. This is because the individual let the artificial
things take over him, thus making him forget his “natural” self, which is free
from any artificial influence. This can
yield negative results and can affect both the individual and his community.
Let us continue with the remaining lines in the verse.
“He who rules a state not through knowledge is a blessing to
the state.
One who knows these two things also (knows) the standard.
Always to know the standard is called profound and secret
virtue.
Virtue becomes deep and far-reaching,
And with it all things return to their original natural state.
Then complete harmony will be reached.”
These last lines emphasize on a ruler who incorporates the Tao in his
life. In being simple and contented, the
ruler can do his job without any restrictions of anxiety or greed. With such values instilled in him, he goes
back to his natural self, without abusing his authority as a ruler. In being simple and contented, he gets to
know the “standard” of living. This
“standard” does not speak of living the “high” life. But this means living a
life without any harm to oneself either in the external or in the internal
sense, and in co-existing with others without making them breed negative
emotions. In this sense both parties,
the ruler and the subjects, both nurture their natural capabilities and nurture
each other. In not sticking too much to
knowledge, a ruler can see what his people really need. He is not enslaved by imposing unreasonable
restrictions, but rather motivations in promoting one’s own natural
skills. In prioritizing the necessary
things, order is established.
Lao Tzu teaches the important concept of “unlearning” in fashioning
one’s life in accordance to the Tao. This Tao means Nature’s way. The
basic way to Nature is to become the best in the practice of virtue. Too much
knowledge can destroy a ruler. Prioritizing power and wealth hampers a state
to prosper. It makes the citizens poorer
and deprives them of any opportunity to become best. Governing people requires governing one’s self first. In
“unlearning”, a leader draws out the full potential of his people, thereby,
becoming an instrument for harmony and progress.
Source:
1.
Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton
University Press, 1963), In A Source Book In
Chinese Philosophy, 170.
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