Chapter 36

Commentary::

Hanfeizi appropriated this chapter as the basis for his magico-political use of opposites (yin mao or “devious tactics”). His Legalist commentary on this chapter from the early centuries of the Common Era has preoccupied Chinese commentators. In his interpretation, obscure wisdom is to intentionally cultivate slack, weak, abandoned, and impoverished to gain an advantage. I believe this is a serious misinterpretation of the overall message of the text.

The teaching of Laozi’s Daodejing may be identified as non-dualistic, but the cosmology of Daoism acknowledges yin and yang as a fundamental principle. The “problem” with dualism is not its existence, but rather in our tendency to take sides and prefer one to the other. This chapter takes us through a list of apparently opposing pairs¹ and reveals their non-dual “obscure wisdom.”

Before it is drawn tight, a bow is slack. There is no tension inherent in the bow. Our situation is not problematic until we pull on life (bow). The bow is inherently slack. What we actually are is also inherently slack. What we think we are is often relative to what we do (drawn tight, shooting arrows). This “doing” is perfectly natural in the sense that we find that things-happen-of-themselves (Da). Laozi invites us to observe this dichotomy of being and doing. Where does it go? A bow may be called simply a catgut string attached to a piece of wood. We could see it for its “inner” aspects its “internal com-ponents.” We could observe a bow as part of a “useful” or external process requiring an archer, arrows, a target, and the archer’s strength and accuracy. We could even take this to its end, eventually revealing ten thousand things interconnected. But I believe Laozi invites us elsewhere. What is the bow before “bow,” the name; before wood and gut, tight and slack, arrow and target? This, I believe, is an invitation to zuowang. Direct appreciation or observance dispels the notion that we are compelled to be or do. When this so-called compulsion to be and do subsides, what is revealed is wuweidao. This is called obscurity, “obscure wisdom.”

The observance of this obscure wisdom reveals a natural sense of whole-ness. We see that to strengthen something (perhaps in the sense of exerting or overextending) brings about weakness (premature demise). To take something forward hurries it’s passing. The compulsion to avoid weakness and fear is in fact based on a mistaken sense of being in danger and needing safety or strength to manage that danger. In reality, strength and weakness are simply a circle-a universal returning cycle. There is nothing greater than reality-things-as-they-are. This carries over to our compulsive relationships with others. We know that to feel abandoned, we must first form an alliance. Attachment is the only cause of abandonment, disappointment, and conflicting emotions in general. If we let people be just as they are, then natural alliances exist, resolve, and disappear naturally. Promises, vows, and declarations of emotion do nothing to further natural alliances. Likewise, heavy expectations of others cause us to miss the natural fullness of our relationships. Loss is brought about by acquisition. Addition leads to subtraction. These three koan-like sets of opposites point to one continuous circle without beginning or end. The compulsion to do, improve, succeed, and overcome is tangential-straight and short. Compulsive actions exhaust and entangle us. Our real experience is cyclical and naturally self-resolving.

This circle² (Da), wholeness, or totality is called the wisdom of the obscure. The wholeness of reality, the totality of the naturalness of beings/things, is wisdom itself. It is not found by intense analysis or concentration. Our being is in and of this circle; we are not required to enter it. Strength, alliances, and acquisitions are not bogus or “wrong,” but neither is weakness, abandonment, or loss.

So, in which direction should we take our practice, our observance? The submissive and weak overcome the unyielding and strong. It is no surprise that Laozi suggests we submit and relax. Not because it is the direction of “success,” but precisely because it is not. It is simply the road less traveled. In a sense, it is actually Laozi’s fast path.

How shall we conduct ourselves? Where should we go? The fish³ are safe in deep water. Deep water is none other than zuowang-non-conceptual med-itation. Our being (fish) is best suited to (safe) our nature (deep water). The daily life of Laozi’s Adepts is characterized by weakness and submission-natu-ralness. Formal practice is like deep sea diving. When we are familiar with the great depths (our nature), the true nature of power need not be displayed. When compulsive demonstrations subside, the openness that pervades is wuweidao.

Footnotes::

1. in gongan style (Japanese: koan)
2. Da yuan or Great Circle is the inspiration for our community name, Da Yuan Circle or "great circle" circle.
3. Bottom-feeding carp in Chinese tradition are symbols of "obscure wisdom," longevity, and "secret teachings."