Taoism and Lao Tzu
When Lao Tzu lived in the sixth century BC, it was the early phase of the Later Zhou, which would soon give way to the Warring States Period, with numerous small states vying for dominance.
This was a couple of centuries before Confucius and about three hundred years after the Duke of Zhou, Ji Dan, who composed the Book of Rites in the aftermath of the Shang dynasty’s downfall.
People had witnessed those in power using massive armies to suppress the rights everyone deserved. It was clear that something different was needed. Lao Tzu recognized this, and after expressing his feelings to the kings of the time, he left in disgust, traveling west.
Along the way, tradition says that he wrote the Tao Te Ching as a parting message, outlining how governments should rule and how people should live.
Elements of shamanism that Lao Tzu’s family had practiced for centuries were still relevant but needed updating and revitalization. What remained constant, however, was the relentless warfare driven largely by ego and the desire to seize more land.
In this setting, Lao Tzu wrote the Tao Te Ching, and in chapter/verse fifty-seven he explains that a nation needs direction to govern and indirection to wage war. He suggests using upright individuals and those eager to set things right to bring order to the state.
Interestingly, those drawn to what became the Tao—the Way of Virtue, as Lao Tzu envisioned—are encouraged to use detachment from worldly affairs as a means to guide and influence the world.
There seems to be a central or core understanding over the centuries with Taoism that “less is more” and that if things are left to their own devises, they will repair themselves. This spills over to Buddhist thought that we are to let our mud settle before taking action.
Even as to how what would define wu wei for some as how we are to develop this into “the art of doing nothing”. That inaction is in and of itself action. What Lao Tzu seems to be saying is that we are to do nothing outside the Tao. Many feel a strength of Taoism is that each person gets to decide what this means following set parameters defined as virtue within and for themselves.
That eternal wisdom is already present in each of us simply waiting to be exposed as Lao Tzu continues:
“The more taboos and prohibitions there are in the world, the poorer people will be. The more sharp weapons the people possess, the more muddled the states will be, the more knowledge and skill people have, the more novel things will appear, and the more legal matters are made prominent, the more robbers and thieves there will be.”
The sage confronts this by saying that “I desire not to desire”.
He continues, “I do nothing and the people of themselves are transformed; I love tranquility, and the people of themselves are upright; I’m concerned with affairs, and the people of themselves become rich; and finally, by having this desire not to desire, the people of themselves become genuine and simple like uncarved wood”.
What seems paradoxical is different ways to express the meaning of both desire and detachment. As the author here, I think it’s important to get this right. This has always been the conundrum of following Taoist traditions.
Do we detach from the ways of the world to benefit our own desires and serve only ourselves and our own enlightenment. Or once we know what we know do we use this desire to enlighten the world? Or does the following in Verse 57 give the answer?
In a later entry, I’ll talk about a hermit who has lived in a cave on Huashan Mountain for over thirty years. He never speaks to visitors, though I saw him accepting food from a friend who came to check on him. He decided that he wanted to speak briefly with a foreigner.
Verse 57 – Becoming one with the dust of the world
The words of the sage cannot be heard as it is through his actions that he leads the way.
Leading with simple virtue. He remains quiet and unassuming.
When he talks, he does so in almost a whisper so that others have to listen carefully so that nothing is missed. By controlling his breath, he focuses on self-control and stays away from extremes.
To bring forth the virtue in the world he begins by transcending his human frailties and accepting his destiny and where it takes him.
In mirroring those around him, he begins by knowing when to enter and when to exit. As if he were sealing an opening or staying behind to close the gate. He focuses on dulling the edges and untying tangles to still the spirits.
He softens the light and joins the dust to adapt all things to what the proper way is. He unties all things but leaves no trace as if he was never here.
Transcending himself the sage cannot be embraced, cannot be abandoned, cannot be helped and cannot be harmed.
He cannot be exalted or debased. While uniting with nothing, there is nothing that does not unite with him. Yet there is nothing he does not do or has not done.
57. 混同于尘世
圣人的话是听不见的，他通过行动率领众人。怀着简朴的大德，
圣人保持沉静和谦逊。
圣人说话阴声细气，别人必须小心倾听，以防漏掉了什么。通过调整气息，圣人专心于自我控制，不走端。为了把大德传授于世人，圣人超越人类的脆弱，接受命运的安排。
为了反映他身边的人，圣人知道进退，好像他在堵塞缺口或留在后面关门。圣人不露锋芒，解开缠结，让精神得以安静。他减弱光辉，混同于尘世，使万物适应于道。他打开万物之结，但不露痕迹，如同他从来没有到过这里。
越自己，圣人不能拥抱，不能抛弃，不需要帮助，不能伤害。
圣人不接受赞扬，不能低估。当用无为来解结，没有结不为圣人所解。这世界上最也没有什么事情圣人不做或不能做。
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