#53 Awakening to Awareness
Tao Te Ching, Chapter 53: Discover Lao Tzu’s philosophical insights for navigating complex political and social circumstances.
Welcome back to The Wisdom of Lao Tzu.
This week, we're delving into Chapter 53 of the Tao Te Ching, where we discover Lao Tzu’s poignant criticism of the political authority of his time.
More importantly, we can learn about Lao Tzu’s life wisdom on political consciousness and how to navigate sophisticated and changing political and social circumstances.
This chapter is essential for people troubled by a derailed political order within a specific social context, but it does not have to be that way.
Let’s explore further.
**53**
使我介然有知，行於大道，唯施是畏。
大道甚夷，而人好徑。
朝甚除，田甚蕪，倉甚虛；
服文綵，帶利劍，厭飲食，財貨有餘；
是謂盜夸。非道也哉！
Border-crossing: English translations
#1 Lin Yutang’s version
If I were possessed of Austere Knowledge,
Walking on the Main Path (Tao),
I would avoid the by-paths.
The Main Path is easy to walk on,
Yet people love the small by-paths.
The (official) courts are spic and span,
(While) the fields go untilled,
And the (people’s) granaries are very low.
(Yet) clad in embroidered gowns,
And carrying fine swords,
Surfeited with good food and drinks,
(They are) splitting with wealth and possessions.
—This is to lead the world toward brigandage.
Is it not the corruption of Tao!
#2 Edmund Ryden’s version
If I had only little knowledge,
When walking on the highroad, I would but fear to go astray.
The highroad is level yet the people like mountain paths.*
Courts are free of weeds, while fields are overrun with darnel.
Granaries are empty, while robes are embroidered silk.
Bearing sharp swords; feasting on drink and food;
Riches in excess: this is called ‘rapacious extravagance’.
‘Rapacious extravagance’: such is not the Way, oh no!1
#3 D. C. Lau’s version
Were I possessed of the least knowledge, I would, when walking on the
great way, fear only paths that lead astray.
The great way is easy, yet people prefer by-paths.
The court is corrupt,
The fields are overgrown with weeds,
The granaries are empty;
Yet there are those dressed in fineries,
With swords at their sides,
Filled with food and drink,
And possessed of too much wealth.
This is known as taking the lead in robbery.
Far indeed is this from the way.2
Deeper dive
In Lao Tzu's time (the Spring and Autumn period), the rulers of different feudal states were primarily responsible for the degenerative and corrupt political climate and social circumstances.
These rulers indulged in luxurious and extravagant lifestyles at the expense of ordinary people's well-being.
When order crumbles
Lao Tzu warned that ruthless and selfish ruling would inevitably lead to political and social chaos. His teachings and philosophies are timeless, cautioning against the perils of autocracy and the exploitation of the masses.
He says, “There is no greater curse than the lack of contentment.
No greater sin than the desire for possession.”(Chapter 46)
This aphorism underscores the destructive consequences of insatiable greed and ambition, particularly manifested in autocratic rulers’s actions.
When rulers are driven by unbridled desires, they lose sight of their people's needs and create a society fraught with discontent.
According to Lao Tzu, repression and exploitation cannot last forever as they sow the seeds of the downfall of a ruthless regime.
“Hence it is that a squall lasts not a whole morning.
A rainstorm continues not a whole day.” (Chapter 23)
From observing nature, Lao Tzu informs us of the transient nature of tyranny.
Witnessing the corruptible behaviors of rulers in his time, Lao Tzu exclaimed, “This is to lead the world toward brigandage. Is it not the corruption of Tao!”
Rulers who govern through fear and oppression are robbers, thieves, and brigands. They corrupt the natural political and social order.
In Wang Bi’s (226- 249 AD) provocative words, “To acquire things without following the right way is wicked. Being wicked leads to robbery. To be extravagant without following the right way indicates stealing the throne.”3
In essence, such rulers are not true leaders but are instead the disease that afflicts society.4
The individual’s philosophy
Throughout the Tao Te Ching, Lao Tzu expressed deep sympathy for ordinary people who suffered under tyrannical regimes.
He observed that while the powerful and well-connected elites enjoyed stability and abundance, the common folk lacked stable places to live and sufficient food to feed their families.
And because of the never-ending threat of wars, conflicts, and a heavy-handed governance approach, ordinary people were constantly living in a state of fear and trepidation.
This stark contrast revealed the injustice and moral bankruptcy of the ruling class.
In this context, Lao Tzu's philosophy offers strategic guidance and support for the powerless.
He taught that “Gentleness overcomes strength" (Chapter 36), suggesting that resilience and adaptability are powerful tools for the oppressed.
His teachings empower the disadvantaged to navigate life's challenges, promoting self-preservation and self-transformation among the least protected.
Lao Tzu's wisdom aligns with the values of freedom-loving and dedicated individuals who seek to improve their lives through inner strength, understanding, and spiritual awakening and liberation. (See more here on the liberating spirit of the Tao.)
Spiritual Taoism
In examining the dynamics of political systems and their impacts on human society, it is essential to heed these two critical messages:
the importance of political awakening and awareness,
and the necessity of harmonious coexistence between individuals and the political order.
Political Awakening and Awareness
In the Taoist system, human society operates as an organic body.
The political order, with its institutions, systems, norms, and people, is integral to this holistic system.
Just as elements within the universe are constantly changing and transforming, so too is the character of government.
This transformation can bring about both beneficial and detrimental changes.
Thus, Lao Tzu's wisdom reminds us to remain vigilant regarding the political order within which we live.
Absolute trust or mindless confidence in any government is misplaced, as human nature is fallible and prone to corruption. As the classical liberal maxim states, "Power corrupts, and absolute power corrupts absolutely."
The potential for a liberal democracy to regress into a more authoritarian regime underscores this point.
An open, tolerant, and pluralistic society can quickly devolve into one characterized by radicalism, closed thinking, and narrow-minded actions.
A poignant illustration of this degeneration is in the Star Wars saga, where a once-thriving republic descends into an empire sustained by ever-present enforcement and authoritarian rule.
Harmonious Coexistence
Political awakening necessitates being watchful of the potential expansion of political power and the misuse and abuse of institutions and rules.
When a political system becomes excessively unresponsive and fails to provide the necessary energy for societal function, it risks regressing into a state of decay and atrophy.
Conversely, an overly interventionist political establishment can stifle the creative potential of individuals, inhibiting their ability to operate freely within society.
In Lao Tzu’s thinking, harmony is a fundamental principle: “Grinding the sharp, untying the tangles, harmonizing the radiance, agreeing with the worldly; this is called: ‘mysterious unity.”5
“Mysterious unity” is a spontaneous and open-minded environment in which all can use agency to flourish without trespassing on others.
The essence of a sustainable polity lies in allowing individuals the freedom to embrace their innate creativity for self-fulfillment and self-transformation.
At the same time, they will not be worried about the threats and pressures of an oppressive political order that takes an interventionist approach to governing and meddling in their lives.
Therefore, a harmonization of interests and pursuits between politically awakened individuals and the political system is mandatory.
The vitality of a free and open body politic is contingent upon spiritually awakened individuals who cherish and embody the intrinsic value of liberty and take the initiative to self-actualize and transform.
Thanks for reading!
Wishing you peace and wisdom,
Yuxuan
Daodejing, trans. Edmund Ryden. (Oxford: Oxford University Press, 2008), 111.
Tao Te Ching, trans. D. C. Lau. (London: Penguin Classics, 1963), 60.
「凡物，不以其道得之，則皆邪也，邪則盜也。夸而不以其道得之，盜夸也；貴而不以道得之，竊位也。」See Wang Bi et al., Four Kinds of Laotse 老子四種 (Taipei: National Taiwan University Press, 2016), 46.
This perspective sheds light on why political Taoism was often feared and unwelcome in dynastic China (221 B.C. - 1911 A.D.). Imperial rulers were threatened by Lao Tzu's teachings, which challenged their legitimacy and advocated for a higher moral authority.
Lao Tzu's concept of Tao, which he placed above "Heaven," subverted the traditional notion of the emperor as the "son of Heaven." By elevating Tao as a more respectable and supreme principle, Lao Tzu undermined the fundamental ethical and ideological foundation of imperial rule.
Chen Guying, “The Daoist Notion of Harmony,” in The Humanist Spirit of Daoism, ed. David Jones and Sarah Flavel (Leiden: Brill, 2018), 49.
These are some very interesting insights. Inner strength and harmony above all else!
I really like how you're drawing from the ancient philosophy of Taoism to find contemporary messages. Keep up the good work. Looking forward to reading more!