#66 Silent Strength
Tao Te Ching, Chapter 66: Exploring Lao Tzu's teachings on the power of humility and non-contention as essential leadership qualities
Welcome back to The Wisdom of Lao Tzu.
This week, we delve into Chapter 66 of the Tao Te Ching, where Lao Tzu reflects on the qualities that define a true leader.
In this chapter, Lao Tzu's sage embodies and practices the principle of wu-wei.
Here, he illustrates how wu-wei can be effectively applied in leadership.
Let's dive in.
**66**
江海之所以能為百谷王者，以其善下之，故能為百谷王。
是以聖人欲上民，必以言下之；
欲先民，必以身後之。
是以聖人處上而民不重，處前而民不害。
是以天下樂推而不厭。
以其不爭，故天下莫能與之爭。
Border-crossing: English translations
#1 Lin Yutang’s version
How did the great rivers and seas become the Lords of the Ravines?
By being good at keeping low.
That was how they became the Lords of the Ravines.
Therefore in order to be the chief among the people,
One must speak like their inferiors.
In order to be foremost among the people,
One must walk behind them.
Thus it is that the Sage stays above,
And the people do not feel his weight;
Walks in front,
And the people do not wish him harm.
Then the people of the world are glad to uphold him forever.
Because he does not contend,
No one in the world can contend against him.
#2 Edmund Ryden’s version
The river and the sea are the king of the hundred gullies
because they are good at tumbling down.
Therefore, they are able to be the king of the hundred gullies.
(For this reason,)
The Sage
Stands ahead of the people and so puts his person last,
Stands above the people and so speaks with humility.
Therefore,
Though he stands above the people, yet the people do not extol him; Though he stands ahead of the people, yet the people are not jealous of him.
For this reason,
The world happily accepts him unconditionally, because he does
not compete.
Therefore, no one in the world can compete with him.1
#3 D. C. Lau’s version
The reason why the River and the Sea are able to be king of the hundred valleys is that they excel in taking the lower position.
Hence they are able to be king of the hundred valleys.
Therefore, desiring to rule over the people,
One must in one’s words humble oneself before them;
And, desiring to lead the people,
One must, in one’s person, follow behind them.
Therefore the sage takes his place over the people yet is not burden;
Takes his place ahead of the people yet causes no obstruction.
That is why the empire supports him joyfully and never tires of doing so.
It is because he does not contend that no one in the empire is in a position to contend with him.2
Deeper dive
In this chapter, Lao Tzu illuminates how wu-wei can be applied in leadership through two fundamental principles:
staying low
not contending
Staying low-key
Lao Tzu’s sage ruler is acutely aware of the profound responsibility that comes with leadership.
The possession of power often inflates the ego in unforeseen ways, which can lead to the abuse of that power.
Yet, leadership and power are deeply intertwined and essential to the functioning of society, especially in times of crisis.
It is this paradox of power that Lao Tzu warns us about, highlighting its potential for misuse.
Power can be intimidating, domineering, and burdensome to those under its influence.
To counteract this, Lao Tzu advocates for leaders to embrace humility, tolerance, and broad-mindedness.
Leaders who appreciate wu-wei by practicing humility understand that their role is to serve rather than to exploit society.
Staying low means dissolving the ego’s influence, resisting its temptations, and engaging with people in spontaneous, genuine actions.
Not contending
In the realm of politics, contending often translates into the pursuit of interests and leverage, which can give one an edge.
It can also manifest as the accumulation of invisible political capital—recognition, fame, and distinctions—that can be converted into tangible resources and control within the political arena.
Lao Tzu proposes the principle of non-contention to address the inherent issues associated with the accumulation and exercise of power.
In his view, a leader's primary responsibility is to serve quietly without seeking rewards or recognition.
A true leader does not compete against others in the economic sphere or impose ideological doctrines on the populace.
In essence, if a ruler or political authority enforces undue restrictions and burdens on the people out of self-interest, they are not true leaders. They are merely individuals who have gained access to power.
When conflicts arise, Taoist leaders practice tolerance and broad-mindedness. As Lao Tzu illustrates with the analogy of water, a leader stays low, understanding that non-contention allows people to pursue their natural paths freely.
Leading by serving
Then, what is the relationship between Lao Tzu’s leader and the individual?
Lao Tzu has offered his answer in Chapter 17,
The best of all rulers is but a shadowy presence to his subjects.
Next comes the ruler they love and praise;
Next comes one they fear;
Next comes one with whom they take liberties.
According to Lao Tzu, the Taoist ideal of leadership is one where the leader serves and assists others in accomplishing their goals rather than dictating and dominating.
This perspective makes it easy to understand Lao Tzu’s disdain for leader worship and the cult of personality.
While it may be challenging to find contemporary leaders who meet Lao Tzu’s high standards, his teachings still offer valuable guidance in identifying true leaders and navigating precarious situations.
Spiritual Taoism
Lao Tzu’s conception of leadership is deeply contrarian to conventional views.
The common belief is that leaders must take charge and lead people toward specific goals, earning credit and recognition in the process.
However, following orders from leaders often stems from necessity rather than voluntary consent, creating a sense of pressure rather than harmonious cooperation.
Become the gentle breeze
Lao Tzu presents a different model of leadership.
Taoist leaders do not take themselves too seriously and are certainly not blinded by ego.
The essential Taoist mindset in leadership is to assume that one's own importance is minimal.
Guided by wu-wei, the Taoist leader adopts a supportive role, assisting others without becoming a burden.
A Taoist leader steps in when needed to restore order and stability, tackling crises without seeking rewards or recognition.
Like a gentle breeze, they bring a calming influence to those around them.
Marked by a low-key, down-to-earth demeanor, they live a life of non-contention, uninterested in external validation, which they see as fleeting illusions.
After fulfilling their responsibilities, they retreat from the spotlight, as Lao Tzu states:
To retire when the task is accomplished
Is the way of heaven. (Chapter 9)
The Taoist sage values unobtrusiveness, non-attachment, and inner calm.
Yet, they take their responsibilities seriously when action is required. In Lao Tzu’s words,
Therefore the sage always excels in saving people, and so abandons no one; always excels in saving things, and so abandons nothing. (Chapter 27)
However, once the task is completed, they immediately forget their involvement.
This ideal of selfless service resembles the actions of the bodhisattva in Buddhism, who liberates others without attachment to the act of liberation. As the Diamond Sutra teaches:
It is because no bodhisattva who is a real bodhisattva cherishes the idea of an ego entity, a personality, a being, or a separated individuality.3
So we can see whether the Taoist leader is retiring after a task or the bodhisattva remains unattached to their deeds, and the principle is the same: to serve silently and selflessly.
Thank you for reading!
Wishing you peace and wisdom,
Yuxuan
Daodejing, trans. Edmund Ryden. (Oxford: Oxford University Press, 2008), 137.
Tao Te Ching, trans. D. C. Lau. (London: Penguin Classics, 1963), 73.
A.F. Price and Wong Lou-Lam, “The Real Teaching of the Great Way,” in The Diamond Sutra and the Sutra of Hui-neng, (Boston: Shambhala, 2012).
I appreciate your reflections contrasting Wu Wei with the Diamond Sutra.