Eastern philosophical literature seldom mentions survival or self-preservation as one of the main beliefs in Taoism. In fact, neither Lao-Tzu (sixth century BC), nor Yang-Tzu (fourth century BC) nor Chuang-Tzu wrote primarily about survival or self-preservation. Their observations on this matter may appear secondary, but actually, they sustain the edifice of Taoism.
Chapter 2 of the Tao Te Ching presents self-effacement as a key Taoist virtue. It says that the Taoist can accomplish things without doing anything, and convince others without speaking.
I view those prescriptions as essential wisdom for surviving in a dangerous world. Lao-Tzu didn’t preach self-sacrifice, and the same can be said about Yang-Tzu and Chuang-Tzu. Their recommendations about humility and prudence serve just one purpose: to help us remain invisible instead of becoming a target for envious people, criminals or vandals.
Like no other philosophy, Taoism furthers self-preservation. An indirect confirmation of my thesis is provided by Herbert Spencer (1820-1903) in his attack against the theory of the great man.
I am referring to Spencer’s book “The Study of Sociology,” published in 1873. For the first time in Western history, this book belies the perception of history as a succession of great men who have performed extraordinary feats.
Taoism and Herbert Spencer
For Spencer, those great men are the result of circumstances calling for leaders to represent certain ideas. He argues that the circumstances have preceded the leaders, and that a change in circumstances may cause a quick demise of those great men.
Circumstances created a demand for ruthless politicians like George Jacques Danton (1759-1794), Maximilian Robespierre (1758-1794) and Georges Couthon (1756-1794), but they also brought their lives to a quick end.
Spencer’s arguments make appreciate Taoism even more. It is remarkable that, twenty-five centuries before Spencer, Lao-Tzu had already warned against the dangers that publicity can create for self-preservation. That’s why the recommendation to travel lightly and inconspicuously appears repeatedly in Yang-Tzu and Chuang-Tzu.
When Chuang-Tzu says that Taoists have “no self, no merit, and no name,” he is reinforcing the principle of invisibility. He does not mean that we should abstain from productive activity, skill development and leading a joyous life. He is just warning us against the dangers of standing in the limelight for too long.
Taoism also favours indiscriminate politeness. Chuang-Tzu encourages us to behave courteously with everyone without asking for anything in exchange. Polite individuals can stay out of trouble more easily than hotheads. They can walk in and out difficult areas without being attacked or molested.
Chuang-Tzu’s story of the gatekeeper
Spencer’s concept of history as the evolution towards better social organisation is foreign to Taoism. Lao-Tzu assumed that human nature is immutable, and that we should protect our lives and property against potential risks. He did not expect the world to grow enlightened about ethics because every teenager has to learn everything from scratch.
Chuang-Tzu illustrates the foolishness of placing too much trust on seemingly solid social structures that, in reality, might change from one day to the next, leaving stranded and destitute those who have trusted them in excess.
Here is the story recounted by Chuang-Tzu. I have slightly adapted it to meet today’s literary standards: A poor peasant that was travelling had to cross a bridge over a wide river. A toll collector was sitting inside a hut at the end of the bridge, collecting a coin from each traveller.
The travellers queued in front of the hut, waiting for their turn to pay their coin to the toll collector. While the peasant waited his turn, he concluded that toll collecting must be a safe and effortless job, much better than tilling the land and raising rabbits.
When the peasant arrived at the hut, he paid the toll, but did not go away immediately. “Can I ask you a question?”, he said to the toll collector. “I have a son and I would like him to become a toll collector, just like you. Could you tell me how you got this job?”
The toll collector was surprised to hear the question. “I can tell you how,” he answered. “I used to be a soldier and, during the last war, I lost my two legs.” He pointed to his legs that had been sectioned at the knees. “The Emperor gave me this job to compensate me for the loss.”
The peasant listened attentively to the toll collector, and was happy with the answer. He had found the way to secure a safe and effortless job for his son. When he arrived home, he went to the shed, picked up his axe, called his son, and cut off his legs, in the conviction that he was doing his son a great favour.
Chuang-Tzu’s story is brutal, but gets the message across in no time. If we place too much trust on external structures, we’ll reduce our ability to survive and thrive. The Tao requires every person to think for himself. It is not a philosophy for blind and deaf automatons.
Conflict avoidance in the Tao Te Ching
Self-preservation is implicit in non-action when the results are unclear. The Taoist will not throw himself into a fight that’s been started by other people for reasons unknown to him. Nor will he sacrifice his life or his possessions for goals that might or might not prove beneficial.
Chapter 57 of the Tao Te Ching recommends us to let go of unclear projects, doubtful values and questionable ideologies. I quote it literally: “I do nothing and people grow prosperous.” It means that “I do nothing bad,” not that I sit down and refuse to work.
If we steer away from pointless conflicts, we increase our capacity for self-preservation, serenity and happiness. If we let people do their own thing, within reason, we will minimize the possibility of conflict, and physical or mental injury.
Spencer, unfortunately, never became familiar with Taoism. If he had studied Lao-Tzu, Yang-Tzu and Chuang-Tzu, I do not think that he would have placed so much trust on the theories of Charles Darwin (1809-1882), and he would have concluded that, if we do not keep self-preservation in mind, things can get out of control, as they have done in history fairly often.
If you are interested in applying effective ideas in all sorts of situations, I recommend my book titled “Undisrupted: How highly effective people deal with disruptions.”