Can/Do Bad People Cultivate The Great Inarticulate Dao?
Short answer: Yes, they most certainly do. The reason is the Dao's ability to penetrate and be a part of All Things.
What brings this to my attention is chapter 62 of the Dao de Jing, and I am working with Rudolph G. Wagner and William S. Wilson's translations and Wang Bi's commentaries.
The sections I want to focus on are as follows:
Wilson: "It (the Dao) is a treasure for the good man who is a blessing for all, and a place of support for the bad man, as it would carry him on its back as though he were a child."
Wagner: "It (the Dao) is what is treasured by good men. It is what men who are not good protect."
Two very different translations here. Not sure which one I prefer, but regardless, working with two or more translations is an essential component for studying the Dao de Jing or any other Daoist literature, as an English-only reader.
The first thing that is glaring to me is the Dao's non-discriminatory qualities. For the bad person and the good person alike, both confide in the Dao, even if their crafts differ. For the bad man, we will use the character of a thief, and for the good man, someone who is pious and an upstanding, law-abiding citizen, and perhaps someone with privilege (someone with political status or a well-respected business person). If we recall the story of Lord Wenhui and Cook Ding in book three of the Zhuangzi, we can see that even for someone with high status, and more privilege, it is not enough to cultivate the Dao. In that story, Cook Ding astonished Lord Wenhui with his mastery and cultivation of the inarticulate Dao. Rich or poor, rank, privilege, and societal status are never prerequisites for cultivating and mastering the Dao. For more on this story, please take a look at my commentary on this particular section of the Zhuangzi.
So the Dao makes no distinctions between the good and bad man, okay, cool. So does this mean a thief can practice their craft with Virtue and in step with the Dao? According to Zhuangzi, yes. In a section I have not read yet, Robber Zhi's disciples ask him if there is such a thing as the "Dao of thieving?" To which Robber Zhi responds: "Which profession is there that has not its (The Dao's) principles?"
As seen above in the picture, the thief exudes the principles of the Dao.
As suggested by Wang Bi's commentaries on these verses from chapter 62, the one who is bad and practices the Dao, they avoid harm and the punishment of their thievery. When taken at a surface level-reading, this sounds like Daoism or the Dao itself excuses bad behavior. But this is not the case. What this is saying, I think, is that the Dao and Virtue are the bedrock of the world. As suggested in the photo above, the thief cannot but help to practice thievery with at least some virtue and principles that are in accordance with the Dao. Daoism doesn't promote thievery or any kind of bad behavior, but it encourages us to be true to our nature, be true to ourselves and our circumstances, and act accordingly to what Fate presents us.
I wish to impose a suggestion that when a thief practices thievery in step with the Dao and its principles, they can eventually turn away from their life of crime. This sentiment is not explicitly mentioned in the Zhuangzi or Wagner's translations of chapter 62. But if we turn to Wilson's translation of the last few words in his copy of the Dao de Jing, it states as follows:
"Why did the men of old treasure this Way? Didn't they say that those who seek it out will pick it up along the way, and that those who have been caught like fish in the nets of crime will be pardoned and given new life? Thus, it makes all under Heaven treasure it.
Compare it with Wagner's:
"What is the reason why the ancients valued this Way? Did they not say: If the good ones strive by means of the Way, they will achieve it, while those who have committed crimes avoid punishment by means of The Way? That is why it (The Dao) is most valued by All Under Heaven."
As you can see, Wagner's translation still gives off a vibe that the Dao excuses those who commit crimes and can thus avoid apprehension and repercussions. While this is one correct way to look at it, we must dig deeper into what the text is trying to tell us. I will take advantage of this opportunity to stress again the importance of working with two or more translations with these kinds of texts.
Focusing on Wilson's translation gives more leniency to my imposition that the thief can eventually turn away from their life of crime when they practice Virtue and the principles that are in accord with the inarticulate Dao. While it may be argued that the thief or good man has no choice but to rely on Virtue and the Dao in their craft, as suggested by the photo of the excerpt from the Zhuangzi, I dare say there is a choice. Some people are ultra-violent and have no code of conduct for their crimes; I can attest this much from first-hand, anecdotal experiences from my life as a former thief. We must remember the Dao supersedes and transcends all human-noted distinctions (Zhuangzi chapter 2) and that any Dao that can be articulated is not the Unchanging Dao (Dao de Jing 1). What "is" good and what "is" bad has no room when embarking on the Inarticulate Dao. The only example I can give you, wonderful people, is my own life experience with crime and turning away from that.
When my junkie friends and I would embark on a boosting heist (I'm making this sound all fancy, but it's really just a clever way to steal from department stores in plain sight), we would only steal what we need to get to feel better, get high and put food in our bellies. We never robbed people at gunpoint; no threats or violence had ever ensued. Did we practice thievery in step with Dao and its Virtue? Perhaps, perhaps not. But as suggested in the picture above of Robber Zhi speaking to his disciples, we practiced all of those things unknowingly, of course. It is truly an anomaly that we were never apprehended and faced repercussions. We can throw out any suggestion of white privilege because I was just the driver, not the one actually going into the stores and performing the boost. The ones who got their hands "dirty" were all people of color. Though, I'm not suggesting at all that my hands were ever "clean" because I was just a mere getaway driver. I am simply pointing out that race had no play in our evading of repercussions.
Here we were, as suggested by Wilson's translation, all caught up in the nets of crime such as drug dealing and purchasing, and thievery. I know of two people who have been pardoned and given new life, myself and the one who actually would go in and perform the boost. I've kept in contact with the "master thief" who would actually go into these department stores and perform the boost. He is sober, doesn't steal or boost anymore, and has a well-paying job; and importantly was never arrested for these crimes we committed together. Whether he is telling me the truth is beside the point because I, too, have turned away from my life of crime, and it seems like my friend has, too. If he did face repercussions, then, of course, my white privilege could've been a massive factor in my evading repercussions for these particular crimes. My friend has no reason to lie about this, though. So I can't help but think that both of us (when mainly it was just us two doing the boots/thievery) evaded harm and repercussions because we practiced our craft with Virtue as our bedrock. We are both good people who didn't wish to live such a life that was fueled by petty crime and drugs. With our Virtue still intact, we escaped the vicious cycle of drugs and petty crime.
So, in conclusion, yes, both "good" and "bad" people cultivate the Dao and its Virtue. We should not "gatekeep" the Dao and its teachings to only the good, pious person. The Dao and all its teachings should be available to everyone: the Cook, the beggar, the thief, and the King. The Dao doesn't discriminate between our petty human distinctions, and we should be more aligned with Nature's natural distinctions. Just as the Dao is a treasure for the goodman who is a blessing for all, it (the Dao) is equally there for the bad person and is its place of support.
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Chuang Tzu's useless tree
Thanks to my enormous enjoyment of Captivating the King, I've been inspired to re-read Father[1] Thomas Merton's interpretation of the Taoist philosopher Chuang Tzu / Zhuangzi / 莊子.
There is a tree. It's twisty and oddly shaped and completely useless for lumber. Chuang Tzu makes a point that this useless tree is more safe from being cut down for lumber than a more "useful" tree. Chuang Tzu's buddy snidely relates this useless tree to the uselessness of the Tao. If you can't use the Tao to get money or prestige or some other use, what's the point? Well, here we are two millennia later and the Tao has survived. 😏 Oh ho!
[1] Christian monk. Some wisdom is so transcendent, or maybe some people are simply receptive to great wisdom regardless of its context. Either way, I appreciate that a Christian monk dug deep and gifted us an English interpretation of Chuang Tzu that expresses so much.
Relevant to Captivating the King? Yeh. Below the cut because I know some folks are just starting to watch the show and I don't want to spoil anything.
There is a scene in Captivating the King where Prince Jinhan's right hand man Joo Sang-hwa gets frustrated because the prince is acting idle and useless after discovering the court and king have turned against him. Brilliant! He's purposefully being a useless tree so no one will want to cut him down. O-ho! So much cool Taoist stuff in this show.
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