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.

Tao Te Ching 34

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 34.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“34. The Great Tao flows everywhere.

It may go left or right.

All things depend on it for life, and it does not turn away

from them.

It accomplishes its task, but does not claim credit for it.

It clothes and feeds all things but does not claim to be

                master over them.

Always without desires, it may be called The Small.

All things come to it and does not master them;

                It may be called The Great.

Therefore (the sage) never strives himself for the great, and

                thereby the great is achieved.” ¹

Firstly let us discuss the theme of the verse.   The theme of the verse revolves around the reality of Tao which is openness. “Openness” is as essence of the Tao, for it signifies following the course of nature.  In being “open”, one gets in touch with his nature.  He gets in touch with his nature in a sense that he accepts the way things are.  He does not impose nor does anything to disrupt that natural flow in things.  He is “open” to all the possible results that may arise once he has done his responsibilities.  

Let us observe this as we go over the verse.  It can be said that the lines in the verse imply “openness” in the sense of “non-action” and “humility”.   The first to be discussed will be the first seven lines in the verse. 

“The Great Tao flows everywhere.

It may go left or right.

All things depend on it for life, and it does not turn away

from them.

It accomplishes its task, but does not claim credit for it.

It clothes and feeds all things but does not claim to be

                master over them.”

In these lines, one can observe that the implication of “openness” in the sense of “humility” is seen.  Being humble meant being “open” to the possibilities of failing or being unable to take control of things.

Humility is shown in the moment the individual accepts things as what they are, and stops interfering it.  The action of accepting inevitable situations depicts humility.  It depicts humility in a sense that the individual gets to realize that he must not get too ahead of himself.  Not getting ahead of oneself makes one do what is necessary, thus making the individual more efficient.  A humble person does his responsibilities and duties with efficiency.    He has neither superficial expectation nor assumption.

Another thing to note about “openness” in the notion of “humility” is that being humble meant letting things run their course.  This means that when one is “humble”, he “lowers” himself down from the way Nature does things.   In this lowering of self, he realizes his natural essence.  This essence is his humanity, which is portrayed by his weakness before the unstoppable events happening before his eyes.  Realizing one’s humanity is humbling and it makes one aware of the things that can make him happier.  Realizing one’s humanity makes one fashion his life in accordance with Nature.   A humble one does not feel bitter or miserable with undone things or unsuccessful results.

Now let us proceed to the remaining lines in the verse. 

“Always without desires, it may be called The Small.

All things come to it and does not master them;

                It may be called The Great.

Therefore (the sage) never strives himself for the great, and

                thereby the great is achieved.”

In these last lines in the verse, the implication of “openness” in the notion of “non-action” is seen in the lack of desire.   When one is devoid of any craving, he is more likely to save himself from the trouble of injuring himself and everything around him. He saves himself from injury and he does not have psychological or unnecessary baggage within.  He spares himself from harm, both in the external and internal aspects of him because he does not have a craving.   When one has no desire or craving, he is “open” to the possibilities life may bring.   Not wanting anything makes one “open” to the possibilities that life may bring, no matter how big or small.  This is because if one wants or desires something, he cannot accept any possibility given by life.  This is because his heart and mind is already filled up with unnecessary objects.  In this filling up of his heart and mind, he becomes susceptible to injury, for he becomes consumed with his cravings.  With these unnecessary desires he “closes” himself from the world and from his own nature, for he overworks himself just to satisfy his insatiable craving for things.

“Openness” is one of the essences of Tao.  It depicts the essence of Tao in the notion of “humility” and “non-action”.  Being “open” meant accepting the events happening in one’s life as they are.  It meant accepting whatever effect it may bring to oneself.  In accepting the course of events, one humbles himself.  One is humbled before the series of events happening in his life, for he gets to realize his humanity in the process.  This humanity meant the range of activities or responsibilities that man can do in a “natural” way.  This “natural” way of doing things meant not interfering with the course of nature, or implicating an artificial solution to prevent it from happening.  

Openness is a value which implies trust for whatever comes without anxiety or bitterness.  Being “open” also means doing the necessary and right things without the desire to be great.  Those who does this becomes truly great in their lives.  To become a sage is to be lowly and yet exalted in doing small but right things.  It is also doing what is necessary and right which makes one’s life an example of good values.  With these, one becomes a master of simple yet significant things and a model of small but great things that rest in humility and simplicity.  Openness strongly flows in humility and simplicity.  To live a happy life is a manifestation of the essence of the Tao. 

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 157.

  

Tao Te Ching 30

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 30.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“30.  He who assists the ruler with Tao does not dominate the

                world with force.

The use of force usually brings requital.

Wherever armies are stationed, briers and thorns grow.

Great wars are always followed by famines.

A good (general) achieves his purpose and stops,

But dares not seek to dominate the world.

He achieves his purpose but does not brag about it.

He achieves his purpose but does not boast about it.

He achieves his purpose but is not proud of it.

He achieves his purpose but only as an unavoidable step.

He achieves his purpose but does not aim to dominate.

(For) after things reach their prime, they begin to grow old,

Which means being contrary to Tao.

Whatever contrary to Tao will soon perish.” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around humility.  Humility is deemed important in the face of the Tao, for it manifests the way things are.  It manifests simplicity and contentment.  Being proud only hinted too much knowledge and desire.   It is in this notion that one pushes himself out of his “natural” way of doing things, which can only do him harm.  Lao Tzu proposes humility as one of the ways to live a happy life, for it makes one embrace his nature and appreciate it all the more. 

Let us observe this notion as we go over the said verse.   Let us go over the first twelve lines in the verse.

“He who assists the ruler with Tao does not dominate the

                world with force.

The use of force usually brings requital.

Wherever armies are stationed, briers and thorns grow.

Great wars are always followed by famines.

A good (general) achieves his purpose and stops,

But dares not seek to dominate the world.

He achieves his purpose but does not brag about it.

He achieves his purpose but does not boast about it.

He achieves his purpose but is not proud of it.

He achieves his purpose but only as an unavoidable step.

He achieves his purpose but does not aim to dominate.”

“Humility” means that individual does not do what is unnecessary and unworthy.  He does not employ force because it only gives out violence.  Force prevents one from being reasonably lowly. He does not “force” himself in doing things that prevents him from acting in his natural pace.  He also does not “force” actions that must be done by the people around him.  He does not “force” as an artificial solution or way of things.  Such action would only result in going against nature.  It can be said then, that “humility” can prevent one from causing harm or injury both to himself and everything around him.   Doing too much, or “forcing” too much about a particular activity can only breed more harm.  In using “force” one brings requital of the negative kind, such as selfishness and insatiable hungers for a certain thing.    In “humility”, one lets go of desires.  This is because he appreciates what he has and focuses his attention on it.   He knows what is “necessary” and learns contentment.  In being contented, one can live simply.  This simple living, one becomes happy and fulfilled.  He enjoys what is there and let it grow with courage, self-respect and humility.   He does not dominate.  Domination is a thing of a person who is insecure and not contented.  It is the very manifestation of pride and selfishness. 

Now let us continue to the remaining lines in the verse:

 

“(For) after things reach their prime, they begin to grow old,

Which means being contrary to Tao.

Whatever contrary to Tao will soon perish.”

In these last lines, one realizes that when he ceases to “humble” himself, he “reaches his prime”.  This means that he broke from his natural pace and went to his “prime”.  This “prime” in here implies one overworking and overdoing things.  Overdoing, however, is contrary to the natural way an individual does things.  It is contrary to the movement of Tao.  In this contradiction, one “perishes”, for he accumulates injuries and other “negative requitals” along the way of his overexertion.

 Contradicting one’s nature makes one perish.   It makes him uncomfortable and unhappy.  Doing things that sap one of his strength and motivation makes one perish, for it drains him of his enthusiasm and efficiency.  This effect involves both the external and internal aspects of the individual.  It the external sense, it makes him unhealthy.  In the internal sense, it gives him stress and depression.  With these ill circumstances, it cannot be denied that one indeed can perish.  Because of the overexertion that does not go with one’s natural way of doing things, one damages himself.  In damaging himself, one “perishes”, in the sense that he loses his efficiency in doing things.  One “perishes”, for when he goes against the Tao, he injures himself. 

Humility is like a spring of flowing water which rests on self-respect, selflessness and a sense of being.  It never drains one of whatever he is and he has.  Instead, it leads him to find inner peace and happiness in being concern for others and in being natural in all things.   Being humble tames one’s desires.    Living life humbly makes one see the things that he must keep and also the things that he must throw away.  This, however, does not imply quiet resignation.  Rather, it makes the individual more proactive and productive.  It makes the individual proactive for he sees better opportunities in both pleasant and unpleasant things or realities in life.  Productive, because out of realizing better opportunities in either pleasant and unpleasant things or realities, he enriches himself and becomes best out of 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, 154.

Tao Te Ching 4

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 4.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“4. Tao is empty (like a bowl)

It may be used but its capacity is never exhausted.

It is bottomless, perhaps the ancestor of all things.

It blunts its sharpness.

It unties its tangles.

It softens its light.

It becomes one with the dusty world.

Deep and still, it appears to exist forever.

I do not know whose son it is.

It seems to have existed before the Lord.” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse revolves around the reality of the Tao.  One reality that Lao Tzu points out is about emptiness.  Emptiness is an essence of the Tao, for it depicts Nature.  It depicts the way things are, without any outside influence or “unnatural” characteristic.  Lao Tzu considers “emptiness” as the essence of the Tao because it depicts the nature of the Tao as being Natural or free from any artificiality. 

Let us observe this as we go over the verse.

 It can be observed in these lines that it depicts the notion of “emptiness” in the sense of “non-action”.    It can be seen in the line “it may be used but its capacity is never exhausted”.   The natural course in things is never exhausted, for in the first place, nothing artificial or “unnatural” was done to it.  It is never exhausted for nothing made “overworking” possible.  When one is “empty”, it only implies that he never does anything that would seem “unnatural” for him.  He never overworks himself in his job, nor does he crave for too much that it makes his health bad.  He “empties” himself in a sense that he never took a step out of his “natural” self.   

 This notion is also observable in the blunting of sharpness, untying of tangles, softening of light, and uniting with the dusty world.  The idea of “emptiness” as the essence of Tao is depicted in the concept of “non-action” itself.  Blunting, untying, softening, and uniting are all actions of not “overworking”.  All of these actions point out to one sense, which is doing what is necessary.  Doing what is necessary, on the other hand, makes one united with the course of Nature.  It is in this way that “emptiness” is shown as the essence of the Tao.

Another point to consider in this verse is about the Tao being “bottomless”.  Indeed, being “empty” gives the implication that it has no end.  No one can say emptiness had a definite measurement, because that would totally defeat its essence of being “empty”.   Relating this in the idea of emptiness as the essence of Tao, putting something or acting on something “natural” causes it to be “unnatural”.  It is akin to putting a thing inside a container.  Doing such cancels out the notion of emptiness, thus losing its very essence.  This is the same phenomenon whenever one decides to go against his nature.  An example would be forcing oneself in a work he never likes for the sake of earning.  The job goes against one’s nature for it restricts him into doing what is demanded by the company and not himself.  In being told what to do, an artificial thing is being transmitted to the individual.  In this way he fails to embrace his nature and becomes robotic, thus being “unnatural”.   

The reality of the Tao, then, is expressed in the essence of “emptiness”.  “Emptiness” shows the reality of the Tao as a natural course in things.  Being “natural” meant being “empty” and this notion is seen in the concepts of “non-action” and “bottomless”.  Anything “natural” is undisturbed of any outside influence or artificiality.  This means that for anything to be deemed natural, it must be moving at its natural pace.  It must not be forced to the point that it injures itself.  Such action would invalidate its essence of being “natural”.   This depicts being “natural” in the sense that the thing or person is not “overdoing”.  “Overdoing” meant disturbing the natural flow in things, which contrasts “emptiness”.  It contrasts “emptiness” in the sense that it “gave” action to “non-action”.   Instead of “not doing anything unnecessary”, it did the otherwise, which is pushing oneself out of his natural pace. 

The reality of Tao in the essence of “emptiness” means being “bottomless”.   It cannot be measured. It is not bounded by something.  It is unlimited.  Measuring it or giving it some kind of quantity meant “filling it up” and giving it a limitation.  Anything natural is boundless.   It flows freely and not conditioned by something.  Therefore, the best way to preserve this “natural” essence is to keep it “empty.”   Emptiness here means completeness and fullness.  It lacks nothing.   “Emptiness” does not mean taking away something to make it hollow, rather, it is letting things be.  This is the reality of the Tao that Lao Tzu wishes us to understand.

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In In A Source Book In Chinese Philosophy, 141.

  

Tao Te Ching 9

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 9.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“9.  To hold and fill to overflowing

                Is not as good as to stop in time.

Sharpen a sword to its very sharpest,

                And the (edge) will not last that long.

When gold and jade fill your hall,

                You will not be able to keep them.

To be proud with honor and wealth

                Is to cause one’s own downfall.

Withdraw as soon as your work is done.

Such is Heaven’s Way.”  ¹

Firstly, let us discuss the theme of the verse.   The theme of the verse revolves around following the Tao as “non-action”.   The concept of “non-action” that is given by Lao Tzu means that one must not do what is not needed or what is not necessary of the situation.  It is in this “natural” way of doing things that can an individual be more productive and effective.   “Non-action” can be done by following the Tao.  In following the Tao, one is fashioning his life towards the natural course of things.  This means that he is trying to live a life that is not “unnatural”, to the point that it causes him harm.  It fashioning his life this way, he learns how to control himself.   He begins to learn to do what is necessary of a situation, and not do too much that it can result to harm.  It is in this way that he becomes a better person and a true sage. 

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

“To hold and fill to overflowing

                Is not as good as to stop in time.

Sharpen a sword to its very sharpest,

                And the (edge) will not last that long.

When gold and jade fill your hall,

                You will not be able to keep them.

To be proud with honor and wealth

                Is to cause one’s own downfall.”

The lines imply the harm that results from anything that is extreme or too much. Too much of something makes one greedy and conceited.  Anything one pours into a glass should be enough for the size of the glass. Too much of acquiring wealth makes one poor inside.  His values are placed at the expense of uprightness.  Too much consumption of sodas can lead to diseases in the kidney.  Too much eating can lead to obesity.  Too much work can lead to stress and depression.  Doing too much or having too much cannot give any addition to the goodness in the objective of the action or activity.  It weakens one’s inner sense of wholeness.   One must always think about what is necessary in the situation.  In this way, he can utilize more of what he has.  He can harness his skills and sharpen his insights.  It is in this notion that one follows the Tao as “non-action”.   It is wise to do what is enough and necessary.  It keeps one more focused and well-founded.  He deepens his insights and prunes his stubbornness.  It is in this way that he becomes more productive and happier.  Doing the otherwise makes one fail.  Too much of pride is the cause of one’s downfall.

Now let us go over the last two lines in the verse. 

“Withdraw as soon as your work is done.

Such is Heaven’s Way.”

These last two lines wishes to imply that as soon as the individual had finished doing what is needed of the situation or event, he must not go out of his way in doing more.  To withdraw means to find joy in what one has accomplished and not bother anymore with what one has not done.  Overdoing implies doing something irrelevant.   It is in this careless way that one experiences difficulties in his life, or worse, he becomes miserable for the rest of his life.  One must always keep in mind that excellence never requires too much work.  True excellence and true perfection of character does not require one to be extremely pious or extremely benevolent.   That does not do any good for oneself or to anyone at all.  This is why it is best to do what is only necessary.   It spares one from injury and misery.  “Withdraw as soon as your work is done.  Such is Heaven’s Way.”  This means contentment.  Contentment is the Heaven’s way.  It is the requirement to become truly happy.  “Withdraw” implies humility and a sense of “oughtness”.  The Heaven’s way is always something about essential values for better living.

Things are made to be done and not overdone.   Lao Tzu wishes to point out that one should free himself from the guises of irrelevant and unnecessary things.   They blind him to the real meaning of what is ought to be.   They cause one’s  downfall.   One should aim for what is just enough.  It is in this that the best comes.  

Source:

   1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In In A Source Book In Chinese Philosophy, 143.