Today’s Between Master and Disciples – “The Outer Teachings of Chuang Tzu: ‘Letting Be, and Exercising Forbearance’ and ‘Horses’ Hoofs’” – will be presented in Chinese with subtitles in Arabic, Aulacese (Vietnamese), Bulgarian, Chinese, Czech-Slovak, English, French, German, Hindi, Hungarian, Indonesian, Italian, Japanese, Korean, Malay, Mongolian, Persian, Polish, Portuguese, Punjabi, Russian, Spanish and Thai.

The great philosopher Chuang Tzu lived from approximately 370 to 301 BCE. He is considered one of the greatest literary and philosophical figures of China. His philosophy is contained in the book bearing his name, Chuang Tzu. His teachings were true to wu-wei, the Taoist doctrine which means to refrain from action contrary to Nature. He espoused a way of life which is simple and natural, yet fulfilling. He advocated for a flexible and pragmatic approach to understanding concepts. Today, we present to you excerpts from “Letting Be, and Exercising Forbearance” and “Horses’ Hoofs” from The Outer Teachings of Chuang Tzu.

We thank you for your company for today’s episode of Between Master and Disciples. Join us again tomorrow for part 2 of the excerpts from “Letting Be, and Exercising Forbearance” and “Horses’ Hoofs”

from The Outer Teachings of Chuang Tzu. Please stay tuned to Supreme Master Television for Planet Earth: Our Loving Home, up next right after Noteworthy News. May Providence guide you in light, wisdom and peace.

We enjoyed your company for today’s episode of Between Master and Disciples on Supreme Master Television. Animal World: Our Co-Inhabitants is up next right after Noteworthy News. Blessed be your good hearts and noble endeavors!

We thank you for your company for today’s episode of Between Master and Disciples. Join us again tomorrow for part 2 of the excerpts from “Letting Be, and Exercising Forbearance” and “Horses’ Hoofs”

from The Outer Teachings of Chuang Tzu. Please stay tuned to Supreme Master Television for Planet Earth: Our Loving Home, up next right after Noteworthy News. May Providence guide you in light, wisdom and peace.

We enjoyed your company for today’s episode of Between Master and Disciples on Supreme Master Television. Animal World: Our Co-Inhabitants is up next right after Noteworthy News. Blessed be your good hearts and noble endeavors!

: Letting Be, and Exercising Forbearance I have heard of letting the world be, and exercising forbearance; I have not heard of governing the world. Letting be is from the fear that men, when interfered with, will carry their nature beyond its normal condition; exercising forbearance is from the fear that men, when not so dealt with, will alter the characteristics of their nature. When all men do not carry their nature beyond its normal condition, nor alter its characteristics, the good government of the world is secured.

Formerly, Yao's government of the world made men look joyful; but when they have this joy in their nature, there is a want of its proper placidity. The government of the world by Jie, on the contrary, made men look distressed; but when their nature shows the symptoms of distress, there is a want of its proper contentment. The want of placidity and the want of contentment are contrary to the character of the nature; and where this obtains, it is impossible that any man or state should anywhere abide long. Are men exceedingly joyful? The Yang or element of expansion in them is too much developed. Are they exceedingly irritated? The Yin or opposite element is too much developed.

When those elements thus predominate in men, it is as if the four seasons were not to come at their proper times, and the harmony of cold and heat were not to be maintained – would there not result injury to the bodies of men? Men's joy and dissatisfaction are made to arise where they ought not to do so; their movements are all uncertain; they lose the mastery of their thoughts; they stop short midway, and do not finish what they have begun. In this state of things the world begins to have lofty aims, and jealous dislikes, ambitious courses, and fierce animosities, and then we have actions like those of the robber Zhi, or of Zeng (Shen) and Shi (Qiu).

If now the whole world were taken to reward the good it would not suffice, nor would it be possible with it to punish the bad. Thus the world, great as it is, not sufficing for rewards and punishments, from the time of the three dynasties downwards, there has been nothing but bustle and excitement. Always occupied with rewards and punishments, what leisure have men had to rest in the instincts of the nature with which they are endowed?

Moreover, delight in the power of vision leads to excess in the pursuit of ornamental colors; delight in the power of hearing, to excess in seeking the pleasures of sound; delight in benevolence tends to disorder that virtue as proper to the nature; delight in righteousness sets the man in opposition to what is right in reason; delight in the practice of ceremonies is helpful to artful forms; delight in music leads to voluptuous airs; delight in sageness is helpful to ingenious contrivances; delight in knowledge contributes to fault-finding. If all men were to rest in the instincts of their nature, to keep or to extinguish these eight delights might be a matter of indifference; but if they will not rest in those instincts, then those eight delights begin to be imperfectly and unevenly developed or violently suppressed, and the world is thrown into disorder.

But when men begin to honor them, and to long for them, how great is the deception practiced on the world! And not only, when a performance of them is once over, do they not have done with them, but they prepare themselves as with fasting to describe them, they seem to kneel reverentially when they bring them forward, and they go through them with the excitements of music and singing; and then what can be done to remedy the evil of them? Therefore the superior man, who feels himself constrained to engage in the administration of the world will find it his best way to do nothing. In that policy of doing nothing, he can rest in the instincts of the nature with which he is endowed. Hence he who will administer the government of the world honoring it as he honors his own person, may have that government committed to him, and he who will administer it loving it as he loves his own person, may have it entrusted to him.

Therefore, if the superior man will keep the faculties lodged in his five viscera unemployed, and not display his powers of seeing and hearing, while he is motionless as a representative of the dead, his dragon-like presence will be seen; while he is profoundly silent, the thunder of his words will resound; while his movements are unseen like those of a spirit, all heavenly influences will follow them; while he is thus unconcerned and does nothing, his genial influence will attract and gather all things round him: what leisure has he to do anything more for the government of the world?

Cui Ji asked Lao Dan, saying, “If you do not govern the world, how can you make men's minds good?” The reply was, “Take care how you meddle with and disturb men's minds. The mind, if pushed about, gets depressed; if helped forward, it gets exalted. Now exalted, now depressed, here it appears as a prisoner, and there as a wrathful fury. At one time it becomes pliable and soft, yielding to what is hard and strong; at another, it is sharp as the sharpest corner, fit to carve or chisel stone or jade.

Now it is hot as a scorching fire, and anon it is cold as ice. It is so swift that while one is bending down and lifting up his head, it shall twice have put forth a soothing hand beyond the four seas. Resting, it is still as a deep abyss; moving, it is like one of the bodies in the sky; in its resolute haughtiness, it refuses to be bound – such is the mind of man!”

Huang-Di had been on the throne for nineteen years, and his ordinances were in operation all through the kingdom, when he heard that Guang Cheng-zi was living on the summit of Kong-tong, and went to see him. “I have heard,” he said, “that you, Sir, are well acquainted with the perfect Dao. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth, and assist with them the growth of the five cereals for the better nourishment of the people. I also wish to direct the operation of the Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects?”

Guang Cheng-zi replied, “What you wish to ask about is the original substance of all things; what you wish to have the direction of is that substance as it was shattered and divided. According to your government of the world, the vapors of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words – it is not fit that I should tell you the perfect Dao.”

Huang-Di withdrew, gave up his government of the kingdom, built himself a solitary apartment, spread in it a mat of the white grass, dwelt in it unoccupied for three months, and then went again to seek an interview with the recluse. Guang Cheng-zi was then lying down with his head to the south. Huang-Di, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, “I have heard that you, Sir, are well acquainted with the perfect Dao – I venture to ask how I should rule my body, in order that it may continue for a long time.” Guang Cheng-zi hastily rose, and said, “A good question! Come and I will tell you the perfect Dao. Its essence is surrounded with the deepest obscurity; its highest reach is in darkness and silence.

There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force – then you may live for long. When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long. Watch over what is within you, shut up the avenues that connect you with what is external – much knowledge is pernicious.

I will proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding element; I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing element. There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigor. I maintain the original unity of these elements, and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay.”

Huang-Di twice bowed low with his head to the ground, and said, “In Guang Cheng-zi we have an example of what is called Heaven.” The other said, “Come, and I will tell you: The perfect Dao is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can be reached. He who attains to my Dao, if he be in a high position, will be one of the August ones, and in a low position, will be a king. He who fails in attaining it, in his highest attainment will see the light, but will descend and be of the Earth. At present all things are produced from the Earth and return to the Earth. Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while Heaven and Earth endure. If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it; they may all die, and I will abide alone!”

Yun Jiang, rambling to the east, having been borne along on a gentle breeze, suddenly encountered Hong Mang, who was rambling about, hopping like a bird. Amazed at the sight, Yun Jiang stood reverentially, and said to the other, “Venerable Sir, who are you? and why are you doing this?” Hong Mang went on hopping like a bird, but replied, “I am enjoying myself.” Yun Jiang said, “I wish to ask you a question.”

Hong Mang lifted up his head, looked at the stranger, and said, “Pooh!” Yun Jiang, however, continued, “The breath of Heaven is out of harmony; the breath of Earth is bound up; the six elemental influences do not act in concord; the four seasons do not observe their proper times. Now I wish to blend together the essential qualities of those six influences in order to nourish all living things – how shall I go about it?” Hong Mang hopped about and shook his head, saying, “I do not know; I do not know!” Yun Jiang could not pursue his question; but three years afterwards, when (again) rambling in the east, as he was passing by the wild of Sung, he happened to meet Hong Mang.

Delighted with the re-encounter, he hastened to him, and said, “Have you forgotten me, O Heaven? Have you forgotten me, O Heaven?” At the same time, he bowed twice with his head to the ground, wishing to receive his instructions. Hong Mang said, “Wandering listlessly about, I know not what I seek; carried on by a wild impulse, I know not where I am going. I wander about in the strange manner which you have seen, and see that nothing proceeds without method and order – what more should I know?”

Hong Mang said, “Wandering listlessly about, I know not what I seek; carried on by a wild impulse, I know not where I am going. I wander about in the strange manner which you have seen, and see that nothing proceeds without method and order – what more should I know?” Yun Jiang replied, “I also seem carried on by an aimless influence, and yet the people follow me wherever I go. I cannot help their doing so. But now as they thus imitate me, I wish to hear a word from you in the case.” The other said, “What disturbs the regular method of Heaven, comes into collision with the nature of things, prevents the accomplishment of the mysterious operation of Heaven, scatters the herds of animals, makes the birds all sing at night, is calamitous to vegetation, and disastrous to all insects – all this is owing, I conceive, to the error of governing men.” “What then,” said Yun Jiang, “shall I do?” “Ah,” said the other, “you will only injure them! I will leave you in my dancing way, and return to my place.”

Yun Jiang rejoined, “It has been a difficult thing to get this meeting with you, O Heaven! I should like to hear from you a word more.” Hong Mang said, “Ah! your mind needs to be nourished. Do you only take the position of doing nothing, and things will of themselves become transformed. Neglect your body; cast out from you your power of hearing and sight; forget what you have in common with things; cultivate a grand similarity with the chaos of the plastic ether; unloose your mind; set your spirit free; be still as if you had no soul. Of all the multitude of things everyone returns to its root. Everyone returns to its root, and does not know that it is doing so.

They all are as in the state of chaos, and during all their existence they do not leave it. If they knew that they were returning to their root, they would be consciously leaving it. They do not ask its name; they do not seek to spy out their nature; and thus it is that things come to life of themselves.” Yun Jiang said, “Heaven, you have conferred on me the knowledge of your operation, and revealed to me the mystery of it. All my life I had been seeking for it, and now I have obtained it.” He then bowed twice, with his head to the ground, arose, took his leave, and walked away.

The ordinary men of the world all rejoice in men's agreeing with themselves, and dislike men's being different from themselves. This rejoicing and this dislike arise from their being bent on making themselves distinguished above all others. But have they who have this object at heart so risen out above all others? They depend on them to rest quietly in the position which they desire, and their knowledge is not equal to the multitude of the arts of all those others!

When they wish again to administer a state for its ruler, they proceed to employ all the methods which the kings of the three dynasties considered profitable without seeing the evils of such a course. This is to make the state depend on the peradventure of their luck. But how seldom it is that that peradventure does not issue in the ruin of the state! Not once in ten thousand instances will such men preserve a state. Not once will they succeed, and in more than ten thousand cases will they ruin it. Alas that the possessors of territory the rulers of states should not know the danger of employing such men!

Now the possessors of territory possess the greatest of all things. Possessing the greatest of all things possessing, that is, men they should not try to deal with them as simply things. And it is he who is not a thing himself that is therefore able to deal with all things as they severally require. When a ruler clearly understands that he who should so deal with all things is not a thing himself, will he only rule the kingdom? He will go out and in throughout the universe at his pleasure; he will roam over the nine regions, alone in going, alone in coming. Him we call the sole possessor of this ability; and the sole possessor of this ability is what is called the noblest of all.

The teaching of this great man goes forth as the shadow from the substance, as the echo responds to the sound. When questioned, he responds, exhausting from his own stores all that is in the enquirer's mind, as if front to front with all under Heaven. His resting-place gives forth no sound; his sphere of activity has no restriction of place, He conducts everyone to his proper goal, proceeding to it and bringing him back to it as by his own movement. His movements have no trace; his going forth and his re-enterings have no deviation; his course is like that of the sun without beginning or ending.

If you would praise or discourse about his personality, he is united with the great community of existences. He belongs to that great community, and has no individual self. Having no individual self, how should he have anything that can be called his? If you look at those who have what they call their own, they are the superior men of former times; if you look at him who has nothing of the kind, he is the friend of Heaven and Earth.

Mean, and yet demanding to be allowed their free course – such are Things. Low, and yet requiring to be relied on – such are the People. Hidden as to their issues, and yet requiring to be done – such are Affairs. Coarse, and yet necessary to be set forth – such are Laws. Remote, and yet necessary to have dwelling (in one's self) – such is Righteousness. Near, and yet necessary to be widely extended – such is Benevolence. Restrictive, and yet necessary to be multiplied – such are Ceremonies. Lodged in the center, and yet requiring to be exalted – such is Virtue. Always One, and yet requiring to be modified – such is the Dao. Spiritlike, and yet requiring to be exercised – such is Heaven.

Therefore the sages contemplated Heaven, but did not assist it. They tried to perfect their virtue, but did not allow it to embarrass them. They proceeded according to the Dao, but did not lay any plans. They associated benevolence with all their doings, but did not rely on it. They pursued righteousness extensively, but did not try to accumulate it. They responded to ceremonies, but did not conceal their opinion as to the troublesomeness of them. They engaged in affairs as they occurred, and did not decline them. They strove to render their laws uniform, but feared that confusion might arise from them. They relied upon the people, and did not set light by them. They depended on things as their instruments, and did not discard them.

They did not think things equal to what they employed them for, but yet they did not see that they could do without employing them. Those who do not understand Heaven are not pure in their virtue. Those who do not comprehend the Dao have no course which they can pursue successfully. Alas for them who do not clearly understand the Dao!

What is it that we call the Dao? There is the Dao, or Way of Heaven; and there is the Dao, or Way of Man. Doing nothing and yet attracting all honor is the Way of Heaven; doing and being embarrassed thereby is the Way of Man. It is the Way of Heaven that plays the part of the Lord; it is the Way of Man that plays the part of the Servant. The Way of Heaven and the Way of Man are far apart. They should be clearly distinguished from each other.

Horses’ Hoofs Horses can with their hoofs tread on the hoarfrost and snow, and with their hair withstand the wind and cold; they feed on the grass and drink water; they prance with their legs and leap: this is the true nature of horses. Though there were made for them grand towers and large dormitories, they would prefer not to use them. But when Bo-le arose and said, “I know well how to manage horses,” men proceeded to singe and mark them, to clip their hair, to pare their hoofs, to halter their heads, to bridle them and hobble them, and to confine them in stables and corrals.

When subjected to this treatment, two or three in every ten of them died. Men proceeded further to subject them to hunger and thirst, to gallop them and race them, and to make them go together in regular order. In front were the evils of the bit and ornamented breastbands, and behind were the terrors of the whip and switch. When so treated, more than half of them died. The first potter said, “I know well how to deal with clay”; and men proceeded to mould it into circles as exact as if made by the compass, and into squares as exact as if formed by the measuring square. The first carpenter said, “I know well how to deal with wood”; and men proceeded to make it bent as if by the application of the hook, and straight as if by the application of the plumb-line. But is it the nature of clay and wood to require the application of the compass and square, of the hook and line? And yet age after age men have praised Bo-le, saying, “He knew well how to manage horses,” and also the first potter and carpenter, saying, “They knew well how to deal with clay and wood.” This is just the error committed by the governors of the world.

According to my idea, those who knew well to govern mankind would not act so. The people had their regular and constant nature: they wove and made themselves clothes; they tilled the ground and got food. This was their common faculty. They were all one in this, and did not form themselves into separate classes; so were they constituted and left to their natural tendencies. Therefore in the age of perfect virtue men walked along with slow and grave step, and with their looks steadily directed forwards. At that time, on the hills there were no foot-paths, nor excavated passages; on the lakes there were no boats nor dams; all creatures lived in companies; and the places of their settlement were made close to one another.

Birds and beasts multiplied to flocks and herds; the grass and trees grew luxuriant and long. In this condition the birds and beasts might be led about without feeling the constraint; the nest of the magpie might be climbed to, and peeped into. Yes, in the age of perfect virtue, men lived in common with birds and beasts, and were on terms of equality with all creatures, as forming one family – how could they know among themselves the distinctions of superior men and small men? Equally without knowledge, they did not leave the path of their natural virtue; equally free from desires, they were in the state of pure simplicity. In that state of pure simplicity, the nature of the people was what it ought to be. But when the sagely men appeared, limping and wheeling about in the exercise of benevolence, pressing along and standing on tiptoe in the doing of righteousness, then men universally began to be perplexed.

Those sages also went to excess in their performances of music, and in their gesticulations in the practice of ceremonies, and then men began to be separated from one another. If the raw materials had not been cut and hacked, who could have made a sacrificial vase from them? If the natural jade had not been broken and injured, who could have made the handles for the libation-cups from it? If the attributes of the Dao had not been disallowed, how should they have preferred benevolence and righteousness? If the instincts of the nature had not been departed from, how should ceremonies and music have come into use? If the five colors had not been confused, how should the ornamental figures have been formed? If the five notes had not been confused, how should they have supplemented them by the musical accords? The cutting and hacking of the raw materials to form vessels was the crime of the skillful workman; the injury done to the characteristics of the Dao in order to the practice of benevolence and righteousness was the error of the sagely men.

In the time of (the Di) He-xu, the people occupied their dwellings without knowing what they were doing, and walked out without knowing where they were going. They filled their mouths with food and were glad; they slapped their stomachs to express their satisfaction. This was all the ability which they possessed. But when the sagely men appeared, with their bendings and stoppings in ceremonies and music to adjust the persons of all, and hanging up their benevolence and righteousness to excite the endeavors of all to reach them, in order to comfort their minds, then the people began to stump and limp about in their love of knowledge, and strove with one another in their pursuit of gain, so that there was no stopping them: this was the error of those sagely men.