Dao of Virtue (Part I)

上德不德 Superior virtue does not virtue
是以有德 Therefore it has virtue
下德不失德 Inferior virtue does not lose virtue
是以無德 Therefore it is not virtue
上德無為而無以為 Superior virtue does not act nor act by it
下德為之而有以為 Inferior virtue acts and acts by it
故失道而後德 Thus Dao is lost and thereafter is virtue
失德而後仁 Virtue is lost and thereafter is benevolence
失仁而後義 Benevolence is lost and thereafter is righteousness
失義而後禮 Righteousness is lost and thereafter is ritual

《道德經 • 第38篇》 Chapter 38, Dao De Jing, “Scripture of Way as Virtue” translated by Paul C. Wang

Even in this text compiled millennia ago, the risk of virtue signaling and moral posturing are implicated as traps.

Real (superior, primary, natural, spontaneous) virtue or 上德 Shàng Dé does not try to be virtuous for external validation nor internal satisfaction. Moreover, such a state does not even recognize (literally, “think again”) that it is virtuous. However, false (inferior, secondary, artificial, calculated) virtue or 下德 Xìa Dé seeks gain such as favor, fortune, fame. This is virtue as performative transaction. In other words, when no others are looking, one quickly drops the exhausting virtue mask and defaults to easy vice.

The 道德經 title itself encodes an alchemical formula. 德 Dé (see analysis and synthesis below) emanates when 道 Dào is embodied. When the latter is forgotten, the former fades.

We can tie in 經 Jīng, which besides “text, scripture, classic” connotes “experience, undergo, passthrough”, even to “bear, endure, withstand”. In textiles, 經 Jīng are the “warp” or static, vertical, longitudinal threads through which the 緯 Wěi “weft, woof” or dynamic, horizontal, latitudinal threads are drawn.

Etymologically, 經 consists of 糸 Sī “silk” and 巠 Jīng, which means “subterranean watercourse network”. It dissects into 一 Yī “one”, 巛 Chuān “river”, and 工 Gōng “work”.

經 Jīng can represent the layered and textured spacetime fabric of daily life. Perhaps including its powerful undercurrents working subconsciously beneath superficially ordered appearances. Like our forebears, we forbear experiences that stress and strain our virtue. Ideally, the warp holds upright without snapping as waves of weft weave into reinforce or rend it. Is the result a colorful intricate masterpiece or a frayed matted mess?

If 道 Dào is the source and 德 Dé is the force then 經 Jīng is the sink. (In electronics or ecology, a source outputs a quantity of quality such as voltage or population surplus into a sink.)

經 Jīng has two more intriguing physiological meanings to consider that sync humans and nature, moon and earth:

It refers to the menses. This profound ebb and flow of blood and tissue happens near the center of mass and gravity of a female body. This adds hematology, lunation, cyclicality into our understanding of 經 Jīng. Finally, it refers to the meridian lines of our bioelectromagnetic anatomy. They traverse between head and foot just like the meridian lines of our planetary body traverse between North and South Pole to map geoelectromagnetic patterns.

Thus, our virtue and body are somatopsychically interdependent. Virtue without body is philosophy. Body without virtue is pathology.

We live (經 Jīng) by virtue (德 Dé) of the way (道 Dào).

Actually, the Daoist lament having to mention virtue. Why? Because that predicates its absence. If everyone was living virtuously there would be no need to discuss let alone prescribe it. Only upon noticing detrimental consequences of its lack do we seek to call virtue back.

In Chapter 38 of the Dao De Jing above, virtue is the first (1) of four (4) steps away from Dao (0):

0. 道 Dào as intrinsic virtue (undefined)

1. 德 Dé as natural virtue (defined)

2. 仁 Rén as cultivated virtue (prescribed)

3. 義 Yì as adoptive virtue (proscribed)

4. 禮 Lǐ as ritualized virtue (performed)

However, this regression assumes we accurately diagnose virtue deficiency as the root etiology of cultural illness. Once 德 Dé is explicitly invoked, our identity with 道 Dào is already injured. Each step down worsens prognosis towards mortal wounding.

To simplify the relevance, without key virtues such as integrity, honesty, reliability then trust is rapidly lost and relationships fracture. In other words, trust is proportional to presence of virtue. Therefore, virtue atrophy amplified will kill societies, empires, civilizations. Perhaps it even leads to biocide.

Thus, for our personal health, communal wellness, ecological survival, virtue is imperative.

Stay tuned for Dao of Virtue (Part II). To not miss it:

If you received insight or inspiration from my writings and want to reciprocate, any amount would be Qi-fully appreciated:

• Venmo: paulcwang

• Zelle: info@daocenter.com

Join a beautiful afternoon of art, music, culture, wisdom, wellness showcasing diverse community talent by inspiring humans at Dao Center, 1471 Solano Ave, Albany, CA on Sunday, August 9, 2-6pm:

RSVP Here

Gather for an inspiring evening to receive a live Dao transmission of alchemical principles and embodied practice on Sunday, August 16, 6:30-8:30pm for the Mystical Hearth at The Commons, 550 Laguna St, San Francisco, CA:

RSVP Here

Log on to Nurture Nature (Dao of Self-Care Cultivation) sessions on Zoom every second Sunday per month, 9-10:30am PST. Receive transmission of living wisdom based on applications of Chinese medicine, philosophy, cosmology, astrology, alchemy, meditation to navigate chaos, dissolve blockages, nourish wellness, actualize potential:

Register Here

View the Living Traditional Podcast episode with Dr. Paul C. Wang, DACM, LAc exploring principles and practices of “Acupuncture, Daoism, and Chinese Medicine”:

Watch Here

This fall, Dr. Paul C. Wang, DACM, LAc, will be offering a program applying Daoist principles to healthy living. If you are interested, please reply with your interest:

Take a seasonal sabbatical to connect with self, nature, spirit, community at sacred Mount Shasta, CA on September 17-23:

Register Here

Feel free to reach out via DM or email info@daocenter.com with your questions. You may also request lecture, workshop, event bookings or Dao Services (Acupuncture, Astrology, Alchemy, Art) with Dr. Paul C. Wang.