In contrast to other philosophies, Taoism provides practical, hands-on advice for living happily. Its originator, Lao-Tzu, had worked for years in the royal court and came to the conclusion that the traditional lifestyle did not lead to happiness.
The Tao Te Ching, which the tradition attributes to Lao-Tzu, revolves around one idea, namely, that individuals will enjoy a happier life if they align their actions with the Tao. In practice, this means practising the Taoist virtues: gentleness, flexibility, smoothness, peacefulness, patience, persistence, mental clarity, and diplomacy.
I start the analysis of the Tao Te Ching with its chapter 64, which recommends us to prevent problems before they arise. It also calls for taking daily steps for reaching our goals, even if the process requires walking a long distance.
Taoism is about operating smoothly, not getting into trouble and circumventing problems as much as possible; the objective is to live an enjoyable, happy life, not to change the universe in ways that will meet resistance from other people.
The Tao Te Ching and happiness
Chapter 37 of the Tao Te Ching conveys the second crucial insight of Taoism, namely, Wu We or the non-action principle. For the achievement of a happy life, it is as important to know what to do and what to avoid.
Aristotle (384-322 BC), Tomas of Aquinas (1225-1274), and other Western philosophers called for resolute action. In contrast, Lao-Tzu favoured prudence and circumspection. His advice is to look before we jump. Let’s identify the best course of action in each situation, even if it means doing nothing.
Chapter 37 enunciates that, sometimes, wise people choose to do nothing, and in doing so, they are doing enough to attain their goals. Taoism calls for peacefulness, economy of means, smoothness and versatility.
Chuang-Tzu, a Taoist master of the 3rd century BC, recorded his observation that individuals tend to perform sub-optimally when they lose their serenity. Stress, irritation, fear, greed and other negative emotions tend to undermine our performance in all areas of life.
I consider that Chapter 29 of the Tao Te Ching formulates the third most important principle of Lao-Tzu’s philosophy. It’s advising us to adjust our actions to the Tao in terms of timing and speed. Taoists do not want to force the situation, but to use the existing waves and winds to advance faster.
Chuang-Tzu illustrated this principle by pointing to farmers, and their wisdom to go along with the seasons. They know that they should plant their seeds at a certain moment, not too soon and not too late. They also know that plants must be allowed to grow at their own speed, in line with the weather conditions.
Fools do the opposite of Taoists. They try to rush projects or deliveries earlier than prudence dictates. They push beyond all reasonable limits and get ahead of themselves, overlooking the risks. Eventually, they get to face the negative consequences.
Lao-Tzu and the best way to live
Smoothness is the fourth most important principle conveyed by the Tao Te Ching. Chapter 29 of the Tao Te Ching calls for letting events run their natural course. If we attempt to control, restrain and manipulate the world, we will soon discover that it does not work. Things will come back to their natural course in spite of our efforts to the contrary.
Chuang-Tzu wrote beautiful stories to illustrate the virtue of smoothness. An expert ferryman knows the water and follows the currents. That’s how he manages to cross the river safely. In a similar manner, an expert cook knows how to use his knife to prepare food. He does not push too much and he does not force the blade.
Smoothness shows in every word and action of the Taoists. The warning of Lao-Tzu in chapter 29 of the Tao Te Ching can not be misunderstood. If we exert too much pressure, we risk breaking the item or the relationship at hand. If we push things forward beyond their natural speed, chances are that they will come to a standstill.
Chuang-Tzu and opportunities
Flexibility, the fifth major principle conveyed by the Tao Te Ching, means that we should keep our goals wide enough. The excessive concentration on detailed targets might be blocked or rendered impossible by random factors.
Chapter 30 of the Tao Te Ching enunciates this principle by reminding us that wise people know they cannot control every aspect of life. The universe as a whole lies beyond their sphere of influence, even if they can control bits and pieces. Lao-Tzu called for humility and flexibility, two virtues that go hand in hand.
Chuang-Tzu complemented the Tao Te Ching by comparing wise individuals with hunters. A hunter has many arrows, not just one. When he goes hunting, he doesn’t grow obsessed with catching any particular bird or rabbit. If he cannot hit a target, he does not lose his serenity. He knows that he can shoot other arrows and eventually catch some bird or rabbit.
It’s counterproductive to grow obsessed with a narrow goal, Chuang-Tzu reasoned. Life offers abundant opportunities if we stay alert and are willing to seize them. Flexibility plays a key role in identifying fresh opportunities. It requires alertness and peace of mind, which are the opposite of narrow-mindedness.
In chapter 78 of the Tao Te Ching, Lao-Tzu exhorts us to adopt the flexibility and versatility of water. In terms of Taoist virtues, he is talking about softness and adaptability. Those are the characteristics of life, while rigidity denotes loss of vitality. Eventually, rigidity leads to death and disintegration.
Essential Taoist teachings
The analysis of the Tao Te Ching is best done by focusing on the Taoist virtues. Each chapter restates those and illustrates them with examples. Depending on the translation, we will see words such as receptivity, versatility, adaptability, fluidity, and subtlety.
Chapter 15 of the Tao Te Ching summarizes the Taoist ideal by employing a series of metaphors. Lao-Tzu encouraged us to behave like water or melting ice, staying alert and courteous at all times. If we do so, we can spare ourselves plenty of trouble in life.
Is there any element in the Tao Te Ching that contradicts the Western mentality? Yes, the condemnation of pride, arrogance, and vanity in Lao-Tzu’s philosophy goes beyond the Biblical admonitions. In Christianity, those are considered vices or sins, but in Taoism, they are regarded as recipes for disaster.
Chapter 76 of the Tao Te Ching forecasts that hard and rigid people will be defeated. Softness and gentleness will carry the day because they are aligned with the Tao. They enable us to get things done because they are in line with human nature.
Lao-Tzu does not employ the words “vice” or “sin” because he isn’t concerned with the afterlife. In contrast to Christianity and other religions, Taoism concentrates on present, effective, and tangible events.
When Lao-Tzu forecasts the demise of rigid mentalities, he is referring to the non-distant future. The spirit of peacefulness and non-action in Taoism doesn’t call for confrontation because it regards avoidance as more than sufficient. It is not necessary to engage in acrimonious debates because inflexibility, sooner or later, will cause its own demise.
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