Talking About What Can’t Be Talked About:
- 6 days ago
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Zhuangzi and the Dao of the Universe
Zhuangzi for Cultivators
Issue 2
by Prof. Dr. Dan KJ Vercammen
As I explained in the first issue of this blog, these posts are intended to give you a preview of what you can expect when you study Zhuangzi’s philosophy with us at Taoist-Lifestyle.Com.
The aim of our studying Zhuangzi is to bring some Zhuangzi into your life, meaning that reading about and understanding Zhuangzi’s lifestyle can be of great help to your daily life. Even though the text was written more than 2,000 years ago, it is still very much a treasure trove for those who want to improve the quality of their life and gain insight into the ways of the universe and man.
In many instances, the Zhuangzi text seems to explain some darker passages of Laozi’s Book of the Way and Its Power, the Daodejing (and there are many dark passages). Because it consists of only about 5,000 characters, the Daodejing is a short text. A good reason for people who know some Chinese to produce a “translation” of it. Numerous are those who combine existing translations to form their own version.
Those who understand the nature of the text are less eager to translate it. Since it is so short and obscure, one can interpret sentences and passages in very different ways. This is partly due to the nature of classical Chinese:
there are no punctuation marks
“sentences” are discovered through parallelism
characters can have many meanings (sometimes even opposite ones)
meaning depends on position in a sentence
Using words that can be interpreted differently in different contexts is a characteristic of the Daodejing. No wonder it is the most commented ancient Chinese text.
Zhuangzi was probably one of the earliest commentators. Although the Zhuangzi is not a commentary as such, he uses stories to explain and bases his interpretation on experience with the practices behind the Daodejing.
Any practitioner of Neidan, internal alchemy, should become acquainted with both texts. They are valuable in themselves, but alchemists (danshi) refer to them constantly in their writings. If you’re not able to read the original (and even if you are), your teacher should explain key passages. This enhances practice and helps you “see the light”. That is why I do it.
Of course, I cannot cover everything here. I will select short examples and let you in on some of the mysteries of Taoist practice and writing.
One of the favorite themes of Taoist writers is the universe. In Taoist practice, the universe and its parts feature prominently.
In fact, our body is a universe—or at least deeply connected to it. The reverse is also true: the human body resembles the universe. Think of the brain’s networks, which fascinate modern scientists because of their resemblance to cosmic structures. Our bodies themselves consist of stardust.
I will return to this topic in future posts.
The following passage from chapter 42 of the Daodejing is often interpreted as a cosmological description:
“Dao brings forth the One,the One brings forth the Two, the Two bring about the Three,and the Three bring forth the Ten Thousand Beings.”
Zhuangzi was clearly aware of this and elaborates on it in his own way. When he speaks about the universe, it often appears in dialogues or teachings.
He writes as if he has been there.
Without instruments, where does this understanding come from?
From experience, I would say.
In Taoist alchemy, the path toward Dao is seen as a process of reverting. Through this process, one can explore how the universe came into being. This relates to what we call the chu (externalization) level.
Let us now read a passage from chapter 12 (Tiandi) of the Zhuangzi:
At the very beginning there was nothing—and nothing is named “Nothing”. It is where One arises from. There was One, but it had not taken shape yet.
The beings became alive through it; we call this De (the power of Dao). What had not yet taken shape had differentiation, but no space in between. This we call Ming (life-destiny).
It kept moving and gave birth to beings, and beings formed into organisms. This we call Xing (shape). The shaped bodies protect the Shen (spirit[s]), each according to its rules. This we call Xing (inborn nature).
Restoration of Xing means reverting to De. When De is reached, one becomes identical to the beginning. Being identical, one becomes empty; being empty, one becomes great.
Join in the singing of the beaks, which joins with the universe. When you practice joining, this joining is sealed off. Be like the dumb and the simple—this is called “mysterious De”, identical to the Great Going-Along.
This passage discusses Taoist cosmogony. It resembles the Daodejing, but uses different “names”.
You need names to define things—but “Nothing” is not something, so naming it is already problematic. As the Daodejingsays: if you can speak of Dao, it is not the eternal Dao.
Dao is indescribable. Calling it wu 無 (“non-being”) is perhaps the closest approximation. From this, Dao gives rise to One.
Zhuangzi often plays with naming. His friend Huizi belonged to the School of Names, which valued precise definitions. One of their famous statements is:
“A white horse is not a horse.”
Zhuangzi challenges such thinking. For him, naming is relative. What is “X” in one context becomes “Y” in another. Everything changes.
From Nothing arises One (Yi 一), shapeless but foundational. Through De, beings come alive. Through Ming, life unfolds. Through Xing, form appears.
In alchemy, Ming (life force) and Xing (inborn nature) are essential. Both are imperfect in human beings and must be cultivated and restored.
This involves:
strengthening the body
refining life force
clearing mental and emotional clutter
These are permanent tasks for the practitioner.
The body houses Shen, understood differently across traditions. The body itself is seen as a universe, inhabited and governed by internal dynamics.
Restoring Xing means reverting (fan 反)—the fundamental movement of Dao. Through this, one returns to De, and ultimately to the beginning.
Beyond that lies emptiness—vast and indescribable.
Zhuangzi then speaks of “singing beaks”—perhaps referring to spontaneous natural expression, in harmony with the universe.
The key idea is joining (he 合): joining Dao, sealing oneself off from distraction, and moving with the great current.
In this passage, Zhuangzi reveals a deep experiential understanding of joining—closely related to harmony (he 和) with creation and transformation.
Joining, sealing off, going along…
These are not abstract ideas, but practical instructions for the alchemical path.
Care to join us?
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