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I've heard of being actively involved in the world, and of quietly accepting the world, but I haven't heard of being able to control the world. If one is actively involved in it, they'd be afraid the world might pervert their nature. If one is quietly accepting of it, they'd be afraid the world might change their virtue. If the world couldn't pervert one's nature nor change one's virtue, why would there be a need for anyone to control the world! In olden times when Yao was in control of the world, he caused the world to be filled with delightful activities. All that excitement affected people's natures, and they took no time out to rest. When Jie was in control of the world, he caused the world to be filled with oppression. All the hardships affected people's natures, and they found no time to be joyful. If there's no time for rest or no time for joy, there can be no virtue. If there's no virtue, no one in the world would be able to last for long. What if people have too much pleasure? They're overloaded with Yang. What if they have too much anger? They're overloaded with Yin. Being overloaded with either Yang or Yin would prevent the four seasons from naturally occurring, would prevent heat and cold from complimenting each other, and thus would definitely cause harm to the shape of everything on the earth! By making someone be excessively happy or angry it would cause them to lose their balance, live in a place of constant upheaval, always be worried that they might be missing out on something, and lose focus because they got stuck where they were. At that point the world would begin to be besieged with arrogant criticism and proud ferocity, and from that point on people like Robber Zhi, Zeng Shen and Shi Qiu would prevail. Therefore, proposing that the world would be benefited by those who are good is insufficient. Proposing that the world should punish those who are evil is inadequate. The whole world is incapable of meting out rewards and punishments. From the time of the Three Dynasties onward, many troubles have come about by using the idea of rewards and punishments in people's affairs. How can anyone find the time to leisurely contemplate their own nature and destiny? Furthermore: Finding utter delight in keen eyesight? One would be overloaded with colors. Finding utter delight in sharp hearing? One would be overloaded with sounds. Finding utter delight in benevolence? One would wreak havoc on virtue. Finding utter delight in righteousness? One would pervert the natural flow. Finding utter delight in rituals? One would make evaluations based on skill. Finding utter delight in sensual pleasures? One would make evaluations based on excess. Finding utter delight in wisdom? One would make evaluations based on effectiveness. Finding utter delight in knowledge? One would make evaluations based on looking for errors. If those in the world can quietly contemplate their own nature and destiny, then the eight delights mentioned above could just as easily be accepted or discarded. If those in the world don't quietly contemplate their own nature and destiny, then the eight delights mentioned above would be selectively culled through, determining which ones are most savory, and people would try to keep those securely within themselves thus wreaking havoc on the whole world. And if the world began to respect and cherish those things, how confused the world would become! How could anyone correct that kind of mistake and move on? So they become defensive in their words about them, kneel and sit down to receive them, and bang their drums and sing while dancing with them. What can I do about it! So, a respectful prince has no choice but to observe all this happening in the world, and realize it's best to take no action whatsoever. Taking no action, but simply contemplating his own nature and destiny. So, if value is placed on what a person can actually do in this world, then it can provide support for the world. If a person shares love with the world, then it can protect the world. Also, if a respectful prince is able to not allow his five organs to be corrupted, nor painstakingly try to accentuate his hearing and eyesight; rest comfortably like a corpse while appearing like a dragon; be silent as a deep hole while sounding like thunder; move with his spirit while following the heavens; at all times dwelling in non-action while every living thing completes the efforts of their own labors - I wonder what leisure time any of us would have to think about ruling the world! Cui Qu (Anxious Mountain Bird) asked Lao Dan (Laozi): "If you don't control the world, how could you influence people's minds?" Lao Dan replied: "You should be careful not to stir up people's minds. People's minds can be shoved down or pumped up. When manipulated in this way their minds would feel as though they were boxed in by an executioner, bogged down and restrained, then any softness could turn into firm resistance. Having been pierced, stabbed, carved and engraved, its heat can burn like fire and its coldness can chill like solid ice. It can rapidly shift from compliance to arrogance, and just as quickly be comforted by something incomprehensible. It can reside in quiet depths, then be swept up as though it was hanging upside down from the sky. What can rise up arrogantly and be filled with itself while refusing to stay in any one place for long - only the human mind!" In former times Huang Di began stirring up people's minds with concepts of benevolence and righteousness. Then Yao and Shun ran themselves ragged trying to take care of everyone in the world, agitating their five vital organs by trying to become benevolent and righteous, and causing harm to their blood and breath by trying to instigate laws of moral conduct. Even after all that work, there were still some who wouldn't submit. So Yao then exiled Huan Dou (Loud Protester) to Chong Mountain, banished the three Miao tribes (ethnic minorities in SouthWest China) to San Wei, and sent Gong Gong (Meddlesome Revolter) away to You Dou. Even those actions couldn't get the world to submit, although they were carried out through the reigns of three kings, but just got the world into more trouble as time progressed. At the bottom of the ladder were Jie (the tyrant) and Zhi (the robber). At the top were Zeng Shen and Shi Qiu (men who set themselves up as exemplars of Confucian values), then all sorts of Confucians and Mohists cropped up. From then on, friendliness and hostility both caused suspicion, the slow-witted and the clever both sought to deceive, approval and denial were both deemed offensive, lies and sincerity were both scoffed at, and the whole world went into decline. There were so many dissimilarities between what was considered to be the greatest virtues that naturalness and destiny got fragmented and scattered about. The world became so enchanted with the idea of accumulating knowledge that regular people kept contending with each other for excellence. At that point, axes and saws were used to prune them (redirect their growth), ropes and cords were used to kill them (prevent their growth), and hammers and chisels were used to break them down (discourage a quest for growth). If the world had any structure on which to depend, it was thrown completely out of whack, and what's ultimately to blame for that is the disturbing of people's minds. That's why the great Sages are hiding high in the mountains on the precipice of steep cliffs, and the rulers of the rest of the world are shaking with anxiety and fear in their palaces below. In this era the dead are piled up, resting their heads on each other as though their bodies were pillows. Those who've been shackled bump into each other as they stumble along. Those who've received amputations for punishment can only sit looking on wistfully. Then the Confucians and Mohists stand off on the sidelines, rolling up their sleeves as though they'd been shackled as well. Oh dear, how very extreme! They're without shame and don't even know how ridiculous they appear - that's the extreme they've gotten themselves to! I've never know of wisdom and knowledge not becoming like the nails and pins used to hold together the cangues around people's necks, nor of benevolence and righteousness not becoming like pegs and bars holding the shackles in place, nor of all the knowledge of Zeng Shen and Shi Qiu not becoming like ammunition to be used by Jie and Zhi. Therefore, it's been said: "Cut off wisdom, abandon knowledge, and the world would take care of itself." When Huang Di had been established in his position as emperor for nineteen years and oversaw everything in the world, he heard that a man named Guang Cheng Zi (Master Vast Accomplishment) was resting in the foothills of Mount Kong Tong (Sky High Mountain). He (Huang) went to visit him (Guang) and said to him: "I've heard, my dear sir, that you've reached the ultimate Dao, and I'd really appreciate hearing about the essence of the ultimate Dao. I'd like to get hold of the essence of heaven and earth in order to help me grow more crops to feed my people. I'd also like to become a master of Yin and Yang in order to satisfy the lives of everyone. How can this be accomplished?" Guang Cheng Zi responded: "It seems like what you want to ask about is the substance of things, but what you want to take control of is the manifestations. Since you've been ruling over the world, you can't wait for the floating clouds to accumulate before it rains, nor can you wait for vegetation to naturally turn yellow and wither, nor can you appreciate the benefits of the waning of the sun and moon. Besides that, your mind is so filled with thoughts of how best to be influential that you cut and clip away at everything. How could any words be sufficient enough to explain to you about the ultimate Dao?" Huang Di retired, relinquished control of the world, built himself a special room in which he placed a white grass mat and lived in there for three months. Then he went again to ask for further instructions from him. Guang Cheng Zi was lying down with his head facing the South. Huang Di humbled himself by approaching from the North (a position of inferiority for an emperor) and entered by crawling forward on his knees. He then showed more respect by bowing his head to the floor before asking: "I've heard, my dear sir, that you've reached the ultimate Dao, and I'd humbly ask you something. In what ways can I take control of my own body in order to be able continue for a long time?" Guang Cheng Zi opened his eyes in amazement and sat up, saying: "Very good! That question of yours! Let's get started, and I'll explain to you about the ultimate Dao. "The inner essence of the ultimate Dao - deeply secluded, darkly obscure. "The outer extremities of the ultimate Dao - dimly clouded, echoing silently. "There's nothing to be inspected, nor anything to be heeded. "Its spirit can be embraced through stillness. "Its shape will adapt itself. "You must be still; you must be quiet, "Without exerting your body, "Without agitating your essence, "And only then will you be able to continue for a long time. "When the eyes see nothing, "The ears hear nothing, "The mind thinks nothing, "Your spirit will protect your body, "And only then will your body be able to continue for a long time. "Taking care of what's inside of you, "Disregarding what's outside of you, "Getting rid of all those thoughts. "That will be the avenue for you to reach up to the great brightness, to the ultimate connection with the ultimate source of Yang. Then you can enter the door to deep seclusion and dark obscurity, to the ultimate connection with the ultimate source of Yin. Heaven and earth have structures that force compliance and Yin and Yang have hiding places for their many treasures. Carefully keep watch over your own person, and other things will thrive on their own. I guard the place where unity brings everything into harmony, and in this way I've been able to manage my body for twelve hundred years and my shape hasn't yet reached a point of decline that usually comes with old age." Huang Di again lowered his head in respect and said: "You speak words coming directly from the heavens!" Guang Cheng Zi said: "Let's go further! I've even more to tell you. That (ultimate Dao) within things can never be exhausted, yet people all tend to believe there's an end point. That within things can never be measured, yet people all tend to believe they can find the beginning and the end. One who achieves my Dao will be both higher than an emperor and lower than a king. One who misinterprets my Dao will look up to the brightness but remain in the dirt below. Today, in regards to the many things that flourish here, all of them are born from dirt and return to dirt. "So, I'm going to leave you now, to enter the doorway to infinity and travel to the limits of boundlessness. I'll join with the brightness of the sun and the moon. I'll share the constancy of the sky and the earth. Whatever I come into contact with, I'll make a bright connection with! Whatever has passed me by, I'll merely observe as a shadow! People exhaust themselves and die, but I alone keep on living!" Yun Jiang (Cloud General) was traveling east when he came upon some branches that had been thrown about by a passing tornado, and happened to run into Hong Meng (Silly Goose). Hong Meng was walking next to Yun Jiang patting his belly and jumping around joyfully. Yun Jiang looked him over, paused for a minute, and asked admiringly: "Hey, old man, who are you? What are doing, old man?" Hong Meng just kept on patting his belly and jumping around joyfully as he answered Yun Jiang: "Skipping along." Yun Jiang said: "I have a very sincere question to ask you." Hong Meng raised his head and looked directly at Yun Jiang saying: "Uh oh!" Yun Jiang said: "The essence of the heavens is not in harmony. The essence of the earth is constricted. The six vital energies (possibly: anger, joy, pain, pleasure, love and hate) are all mixed up together. The four seasons are out of control. Now, what I want to do is find a way to bring together the six vital energies and make them perfectly in tune in order to educate the masses about life. Do you know how that can be done?" Hong Meng was still patting his belly and jumping around joyfully, and he turned away saying: "I don't know anything! I don't know anything!" Yun Jiang wasn't able to ask any more questions. Three years later, as Yun Jiang was again traveling in the east through the wilderness of the state of Song, he bumped into Hong Meng. Yun Jiang was delighted, and he raced to catch up with him then said: "Heavenly one, have you forgotten me? Heavenly one, have you forgotten me?" Bowing his head deeply to the ground, he showed his desire to learn more from Hong Meng. Hong Meng said: "I just flit about and don't know what I'm looking for. Like a dog who wanders from place to place, I don't know where I've been. Being one who just skips about slapping the soles of my shoes on the ground, I merely observe without being presumptuous. What could I possibly know?" Yun Jiang said: "I also consider myself to be like a dog who wanders from place to place, but people still follow me around as though I'm actually going someplace. I have no alternative but to be around other people, and now they never leave me alone. I wish you'd share with me at least one word of advice." Hong Meng said: "Whatever brings chaos to the natural flow of the heavens and is contrary to the inborn nature of things will be opposed by the mysteries of Nature. When the animals separate themselves from their herds, the birds all chatter throughout the night, the trees and bushes dry out and wither up, and insects become extinct - that would have to be due to people trying to take too much control over what's happening around them." Yun Jiang said: "Okay, but then what am I to do?" Hong Meng said: "What are you doing, asking me to share in that bitterness with you? I'm going to dance off and transcend all this while you go back home!" Yun Jiang said: "It's been so hard to find you again, heavenly one. I'd really appreciate it if you could offer just another word of advice." Hong Meng said: "Okay, I'll share a few more thoughts. "On cultivating your heart: "You could create a discipline for yourself to dwell in non-interference and allow things to transform of themselves. "Allow your physical shape to hang loosely like a gourd. "Regurgitate any sense of your own cleverness and intelligence. "Forget about trying to make things conform to your own set of ethics. "Find a place within you of great harmony with everything, just as the tides of the ocean easily come in and go out. "Sift through your mind and find the spirit there. "Allow nothing to cause you to lose sight of your developing spirit. "All living things will continue on their way, each returning eventually to their roots. Each will return to their roots but won't know why. Being muddled, muddy, confused and deluded is the way people spend their entire lives. If they can ever become aware of that only then can they progress out of that hole. By not looking to categorize themselves, nor trying to figure out why things happen the way they do, everyone would fall into their own natural way of living." Yun Jiang said: "Heavenly one, you've showered your virtue on me and shown me your secrets. Now I have to ponder all this, and hopefully I'll eventually get it." Again he bowed deeply touching his head to the ground then stood up and left. Nowadays it's common for people to all be delighted when they come across others who feel the same way they do, but to loathe people who think differently. They want to be around those who are similar to themselves. They don't want to be around those who are different, so they isolate themselves from that type of people. If they isolate themselves from that type of people, then how could they not constantly be isolating themselves from most of the people? If one continues to associate with certain people it's because one prefers listening to what they have to say, unless one feels like they can't measure up to the skill of those people. Furthermore, those who want to get involved in what's going on in their country will latch on to the benefits provided by the three kings (rulers of the three states: Xia, Shang and Zhou), but won't pay attention to the troubles they're causing others. That's like adopting for oneself the good fortune of all the people in a country, but how many can adopt all that good fortune yet avoid neglecting what's really happening to the country's people? The chances of saving all the people in the country are one thousand to one. The chances of devastating all the people in the country are more than ten thousand to one, which leaves a higher possibility of devastation. How sad it is that those who are in possession of all this territory aren't aware of this. One who possesses all this territory possesses all the great things within it as well. One who possesses all these great things shouldn't regard them as mere things. If things are not treated merely as things, then each thing is able to be a thing unto itself. As each thing reaches a clarity of their own thing-ness, they don't oppose other things. Then wouldn't it be possible for the common people to control their own world and stop there? Moving to and fro in all directions, traveling throughout the entire land, each going on their own way - this is called self-possession. When people are self-possessed - this is called finding the greatest treasure of all. A great person's teachings seem to take shape from the shadows and resound like an echo. When questioned, she answers from the depths of her heart mingling with the whole world. She rests when there's no reason to move forward, and moves forward without a sense of direction. She supports you as you travel through the snags and hindrances on your journey, and skips along with you without looking for a reason why you're doing what you're doing She appears and leaves without making judgments, not measuring time in accordance with days. She sings along with your ideas with her whole body, and connects with the great harmony you share. When in a state of great harmony, she has no sense of herself. Having no sense of self, what would she have to achieve by acquiring more? One who presents themselves as having possessions has always been regarded as being princely. One who presents themselves as having nothing is regarded by the heavens and earth as a friend. Things may have very little actual value, but they can't avoid being taken and used for some purpose. People may be inadequate, but they can't avoid someone trying to lean on them. Personal matters may lurk unheeded, but they can't be ignored for long. Laws may be old and outdated, but they're still held up as mandates. Righteousness may seem very far away, but is still held within each person. Benevolence is a matter of the heart, but it's shoved down people's throats. Rituals are basically simple, but they're made into elaborate affairs. Virtue naturally rests within each person, but it's made into a praiseworthy thing. Dao is contained within everything, but people keep trying to give it new meaning. The heavens emit natural energy, but people try to alter it. Therefore, a wise person: Observes the heavens but doesn't butt into its actions; Achieves virtue but doesn't try to pump it up; Flows with Dao but doesn't turn it into a religion; Adopts benevolence but doesn't expect it from others; Extends righteousness but doesn't get bogged down by it; Deals with rituals but doesn't hide behind them; Deals with personal matters and doesn't shirk responsibility; Looks for equality in laws and doesn't let them become senseless; Depends on other people but not to their detriment; Appreciates the usefulness of things but doesn't trash them. Most things don't get him riled up enough to cause him to take action, but he doesn't stop acting completely. One who fails to understand the heavens can't possibly practice virtue. One who doesn't connect with Dao can never know themselves. One who fails to understand Dao will surely end up being a very unhappy person! How can Dao be explained? There is the Dao of the heavens and the Dao of people. To not intentionally interfere but obey the natural order is heaven's Dao. To interfere until exhaustion sets in is people's Dao. That which leads is heaven's Dao. That which enslaves is people's Dao. Heaven's Dao when compared with people's Dao are really very far away from each other. One mustn't fail to observe that. | Zhuangzi Translation | Glossary/Index A to N | Glossary/Index P to Z | ZZ Links | ZZ Books | | Return Home | Laozi's Dao De Jing | Your Dao De Jing | Zhuangzi (Chuang Tzu) | Links | Meditation | Dao (Tao) is Open Forum | Book List | Other Stuff | |
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