The Age of the Sages: The Axial Age in Asia and the Near East

22. Daoist Politics and Mysticism

22 Daoist Politics and Mysticism The Daodejing was initially intended to provide advice on how to manage government rather than one’s personal life. In this case, however, the paths for governing a state well and living one’s life well coincide. The qualities that make one a sage are the exact qualities that characterize a good ruler. In short, the Daodejing advocates letting the wise rule. Daoist Political Philosophy Because the well-lived life according to the Daodejing is marked by a preference for yin qualities, the sagely ruler takes a minimalist approach to politics. In governance as well as the rest of life, the less one interferes the better. WU WEI Nowhere is this convergence of political and spiritual excellence seen more clearly than in the Daoist practice of wu wei. Wu wei is often translated as “nonaction”; it might better be rendered as “actionless action” or “acting by not acting.” Wu wei does not mean doing nothing; rather it suggests acting in the easiest, simplest way possible to accomplish what needs to be done. Wu wei has the appearance and feel of not acting at all. The greatest obstacle to living in accord with the Dao is our compulsive desire to control. We want to regulate the course of our lives, coerce others to do what we want them to do, and rid ourselves of unpleasant situations. The practice of wu wei is the relinquishing of this tendency to control. It recognizes that the world—Heaven, Earth, and Humanity—follows its own path, its own rhythms. Letting the world follow its Dao—which it will do in any event—is the only way we will find harmony and happiness within ourselves and with others. 213 “The greatest obstacle to living in accord with the Dao is our compulsive desire to control. We want to regulate the course of our lives, coerce others to do what we want them to do, and rid ourselves of unpleasant situations. The practice of wu wei is the relinquishing of this tendency to control.” WHY GOVERNMENT IS BAD The recommendation of wu wei as a political strategy is connected with the Daoist analysis of suffering in ancient China. The Daodejing regards widespread misery as the result of governments that act contrary to the Dao of nature. Two characteristics of those governments seem to be especially at fault: first, the self-centeredness of the ruling class and its disregard for the wellbeing of the common people, and second, governments’ tendency to interfere in the lives of individuals. These two traits are connected to one another. Chapter 75 explains the situation in very plain terms: The people are hungry because those above eat up too much in taxes; This is why the people are hungry. The people are difficult to govern because those above engage in action; This is why the people are difficult to govern. People look upon death lightly because those above are obsessed with their own lives. This is why people look upon death lightly.1 There is no doubt that the Daodejing regarded the extravagant selfindulgence of China’s rulers as contributing to the problem: The court is resplendent; Yet the fields are overgrown. The granaries are empty; Yet some wear elegant clothes; Fine swords dangle at their sides; They are stuffed with food and drink; And possess wealth in gross abundance. This is known as taking pride in robbery. 1. The Daodejing of Laozi, ch. 75, trans. Ivanhoe, 78. 214 | The Age of the Sages Far is this from the Way!2 Understanding the contemporary political situation in these terms, the Daodejing recommends that rulers themselves practice the natural way by reducing their desires and living simply. “In bringing order to the people or in serving Heaven,” says chapter 59, “nothing is as good as frugality.”3 The rulers’ cultivation of the virtues of simplicity and nonaccumulation should become the basis for the policy of the government. NONINTERFERENCE This policy and the whole Daoist political philosophy can probably be summed up in this statement: “Ruling a great state is like cooking a small fish.”4 Unless you have experience cooking small fish, you might find this simile a bit mystifying. The statement assumes that you know how delicate fish flesh becomes when it is cooked; it flakes off the bone very easily and, without proper attention, disintegrates. The implication for both cook and ruler is to refrain...