The Book of Chuang Tzu (Penguin)

affections of the people. People like this do not go where they do not want to go nor do they do what their heart tells them not to do. Even if the whole world sings their praises and acclaims them, they will pay no attention at all; if the whole world blames them and accuses them of losing things, they are calm and unperturbed. Neither the praise nor the blame of the world gives them either gain nor loss. Such a one as this is called a man of complete Virtue! In contrast, I am just a wind-blown wave.’

When he returned to Lu, he reported the discussion to Confucius. Confucius said, ‘That farmer is just a false man, a practitioner of the ways of Primal Chaos. He grasps the first thing, but does not know the second. He controls what is internal but cannot rule over that which is external. If you had met one who has the clarity of purity and simplicity, who through non-action can restore the original, give shape to his innate nature and enfold his spirit and thus wander at will throughout the world – had you met one such as this, then you would be alarmed! But this man of Primal Chaos, why do we need to worry about him?’

Chun Mang was travelling on his way east to the Great Gorge of the ocean and met Yuan Fung on the shore of the Eastern Ocean. Yuan Fung said, ‘Master, where are you going?’

‘I am going to the Great Gorge.’

‘Why?’

‘The Great Gorge is the sort of place that can never be filled by the waters entering it, nor emptied by the waters that flow out of it. I shall have a fine time, wandering beside it,’ said Chun Mang.

Yuan Fung replied, ‘Master, do you not care about the people? Can’t you tell me about the way sages rule?’

‘The way sages rule?’ said Chun Mang. ‘Only appoint those who are fit for the office; make appointments in accordance with the worthiness of those appointed; act only after studying the situation thoroughly. When deeds and words are in accord, the whole world is transformed. Consequently, a wave of the hand or a sharp look will bring the peoples of all the world rushing to you. This is the way sages rule.’

‘Can I ask about the Virtuous ones?’

‘The Virtuous one is still and without thought;

when he moves he is without design;

he keeps no tally of right and wrong, good or bad.

Virtuous ones share their gains with all within the four seas

and from this they derive pleasure.

They share what they have and are content.

Mournful, they are like a child who has lost his mother;

uncertain, they are like travellers who are lost.

Though blessed with great wealth and comforts,

they have no idea where it comes from;

they have more than enough to eat and drink,

but have no idea where it comes from.

This is the style of Virtuous ones.’

‘What about the spiritual ones?’

Chun Mang said,

‘Their spirits rise up to the brightest light

and their bodies disappear.

They are gloriously enraptured.

They live out their fate,

The spiritual one pursues to its end what is truly him

and dwells in the delight of Heaven and Earth

while his multitudinous cares fall away.

All things return to their true nature.

This is called Primal Mystery.’

Men Wu Kuei and Chih Chang Man Chi were observing the army of King Wu.⁵¹ ‘He is not of the stature of the noble Lord of Yu and that is why he has this problem,’ said Chih Chang Man Chi.

Men Wu Kuei said, ‘Was the world really well ruled under the noble Lord Yu? Or was it already in trouble and then Yu came and ruled it?’

‘Everyone wants the world to be well governed,’ said Chih Chang Man Chi. ‘If it was already well governed, do you think anyone would have then commented upon the good rule of Yu?⁵² He brought healing to wounds, a wig to cover baldness, medicines for the sick. He was like a dutiful son bringing medicines to a loving father, yet wearing a grim look. Any sage would be ashamed of this. In a time of perfect Virtue, the wise are not valued, the able are unemployed. The rulers are like the top branches of a tree, the people like deer: they do what is right but they do not understand righteousness. They love each other but they do not understand benevolence. They are dependable but they do not understand loyalty. They are trustworthy but do not understand good faith. In their movements amongst each other they care for each other but do not understand kindness. In this way they move without leaving any sign, act without leaving any recordable effect.’

The dutiful son who does not indulge his father and the loyal minister who does not flatter his ruler, these are the best of ministers and sons. The son who agrees with his parents in everything they say and do is viewed by the ordinary people as an unworthy son. The minister who agrees with everything his ruler says and does is viewed by the ordinary people as an unworthy minister. Yet people don’t seem to understand the truth of this. Those who agree with everything that the people say and think good whatever the people think is good, are never called just yes-men or sycophants. Does this mean popular opinion is of greater authority than parents or rulers? Someone is immediately angry if you tell him he is a yes-man or a sycophant. Nevertheless, throughout this life he will be a yes-man and all his life he will be a sycophant. His stories are designed to agree with people, his turns of phrase are intended to impress them. From start to finish, from beginning to end he never disagrees with them. He displays his robes, exhibiting the colours; his whole carriage is intended to impress and earn him favour with his peers and yet he cannot stand being called a sycophant! He just follows the fashion, liking this and disliking that as others do