Three Sentences from the Tao Te Ching That Unveil the Secrets of Heaven, Earth, and Humanity

The "Tao Te Ching" is an extraordinary work in the universe. Some scholars consider it a cultural treasure with the potential to transform the world. Its depth and expansiveness are often beyond the grasp of ordinary individuals. Yet, even a small glimpse into its wisdom can profoundly refresh our hearts.

1. Man follows the Earth, the Earth follows Heaven, Heaven follows the Tao, and the Tao follows Nature.

If humans follow the Earth, one might ask why they shouldn't also follow Heaven and the Tao. Li Yue, a Tang Dynasty scholar, interpreted the "Tao Te Ching" as: "Man follows the Earth, the Earth follows Heaven, Heaven follows the Tao, and the Tao follows Nature."

Contemporary expert on Laozi, Mr. Gao Heng, believes these terms should be understood as, "Man follows the Earth, follows Heaven, follows the Tao, follows Nature." I find this interpretation convincing.

What is the core attribute of the Tao? It's "Nature."

This "Nature" differs from what we typically consider "the great outdoors." The great outdoors includes the non-human aspects of the material world, while "Nature" refers to things existing in their natural state.

"Dao follows Nature" implies that the Tao derives its principles from its inherent state. The Tao is self-originating; it is its own source and requires no external influence to determine its laws. Since all things exist within the Tao, it has no external reference point.

The workings of Heaven and Earth epitomize "Nature." Fish swim in water, birds fly in the air, flowers bloom and fade, the sun and moon alternate, and the seasons change—everything seems orchestrated by an unseen force, maintaining order. Fish do not question their inability to fly; birds do not question their inability to swim; summer does not follow winter, nor does autumn replace spring.

Humans, however, are different. They possess self-awareness and ambitions to explore both sky and earth, to assert dominance, and even to play god. Therefore, when aligning with the Earth, Heaven, and the Tao, Laozi insists that reverence must come first. Heaven, Earth, and humanity are unified under a singular source—the Tao. Humans must avoid disrupting the natural order for personal gain; if the balance of Heaven and Earth is disturbed, humanity will suffer, whereas the Tao remains unaffected.

Secondly, self-reliance is essential. Laozi states that when achievements are attained, people should recognize them as natural outcomes. Success stems from individual effort. There should be no room for excuses or complaints; the joy of life and the fruits of success are fundamentally self-derived.

Thirdly, practice non-action. Self-reliance is founded on non-action. Non-action doesn't imply doing nothing; it means adapting to circumstances and taking action that's harmonious with the existing situation. Every place has its geographical traits, and every time has its unique moments; we should adapt and adjust accordingly.

2. Holding on until full is not as good as stopping in time. Sharpening too much cannot be maintained for long. A house full of gold and jade cannot be guarded. Wealth and pride lead to self-destruction. Achieving success and then retreating is the way of Heaven.

This passage conveys the wisdom of stopping before reaching excess; excessive sharpness wears out quickly; vast wealth cannot be safeguarded; wealth coupled with pride often results in downfall; achieving success and then retreating aligns with the way of Heaven.

The way of Heaven is cyclical. Humans experience birth, aging, illness, and death, while things undergo creation, existence, decay, and dissolution. These terms, rooted in Buddhism, describe phases of emergence, prosperity, decline, and eventual return to dust. Everything follows this pattern. Pursuing invincible strength, enduring wealth, or unending power is futile.

Laozi emphasizes humility. Humility enables us to release external attachments, neither clinging to nor overvaluing possessions. In the "Analects," it is said that Zeng Shen praised Yan Hui for embodying the principle that what seems present is as though absent, and what appears real is as though empty.

Humility facilitates everything and mitigates resentment. It teaches detachment from power; what must be released should be freed, and what must depart should be let go. "Do not seek praise for beauty; let the pure air fill the universe." Moderation is key!

Humility is a state of being, while moderation is a practical approach. In human society, boundaries between individuals should be respected; in material terms, take only what is necessary, not what is desired; in nature, the beauty of Heaven and Earth is grand and silent, to be admired but not desecrated.

One should know when to stop.

Su Dongpo in "The Red Cliffs Ode" stated: "Everything between Heaven and Earth has an owner; if it's not mine, I won't take even a strand. Only the clear wind by the river and the bright moon in the mountains... can be enjoyed without limit and used without depletion; this is the Creator's endless treasure."

If something isn't yours, even a single hair shouldn't be taken. Although the clear wind and bright moon are infinite, should their viewing pavilions be eternal? Thus, knowing when to stop means letting go of worries to embrace the infinite and sharing a piece of the Tao's heart with all.

3. Thus, some things may be damaged and yet benefit, or benefit and yet be damaged.

This statement captures the essence of traditional Chinese culture succinctly.

In modern times, people often measure actions by their immediate returns: I do this much for you, you pay me this much; if asked to do something, the first question is about its benefit. This materialistic perspective values instant rewards, questioning the worth of actions without obvious gain. Such shortsightedness misses the bigger picture.

Laozi's words suggest: "Things can sometimes benefit from loss and suffer from gain."

Ancient Chinese philosophy valued long-term harmony and overall balance. To the Chinese, everything contains both yin and yang; as yang ascends, yin declines, and vice versa. The crucial factor is maintaining a balance of yin and yang according to Heaven and Earth.

Temporary gains might disrupt this balance, leading to significant long-term disadvantages, while temporary losses might aid in preserving it, enhancing future harmony.

Hence, ancient sages focused not on profit but on auspiciousness and blessings, highlighting long-term benefits rather than immediate returns. It is often said that those who are auspicious receive Heaven's favor; adhering to the way of Heaven through virtuous deeds assures Heaven's blessings.

The four teachings of Yuan Liaofan in the Ming Dynasty capture this idea: "Destiny is shaped by oneself, and blessings are sought by oneself." This isn't about reckless actions but following a heavenly mandate of "goodness." Virtue is the foundation of self-establishment.

Laozi noted: "Heaven's way is impartial, always favoring the virtuous."

The teachings of sages across cultures convey a unified message: accumulating virtue and practicing goodness lead to auspiciousness and blessings.

Heaven embodies benevolence; whether a loss or a gain benefits communal harmony and the human-nature balance depends on long-term perspectives. It is a lifelong journey.

The world is full of commotion for the sake of profit; can we preserve a sanctuary for the spirit amid this noise? The "Tao Te Ching" offers invaluable insights; its simple wisdom can bestow lifelong benefits. Please share and spread its teachings for boundless blessings!