Original Text
Governing a large state is like cooking a small fish; it must not be turned over too often, lest it break apart. Applying the principle of the Way to govern the world, spirits and ghosts lose their power to harm. Not only do ghosts fail to act, but gods also do not harm people. Not only do gods not harm people, but sages also do not encroach upon them. Thus, when ghosts, gods, and the wise all refrain from causing harm, people can live together in peace.
Guide
The metaphor "governing a great nation is like cooking a small fish" teaches that rulers must understand the key to governance lies in stillness and non-interference, acting with caution, frugality, and care for the people's strength, without issuing arbitrary decrees that disrupt them. If one tries to change society based on personal whims, altering orders frequently and inconsistently, the people will be at a loss, and the nation will fall into turmoil.Analysis
This chapter primarily discusses the realm of "governance by the Dao." In the universe, there are two vital forces: yin and yang; the force governing yang is called "spirit," while that governing yin is called "ghost." The sage governs the world according to the principles of the Dao, harmonizing yin and yang into a single harmonious energy, so that spirits and ghosts lose their influence. Not only do spirits and ghosts lose their influence, but even the sage who governs the world appears to do nothing, as all achievements arise naturally—this is the realm of governance by the Dao.
In the previous chapter, Laozi discussed the significance of frugality. Although he did not directly state that governing a country must adhere to natural non-action, natural non-action is the prerequisite for frugality, essentially emphasizing the idea of natural non-action. In this chapter, Laozi continues to emphasize natural non-action, as seen in the phrase "governing the world with the Way," which expresses ruling the world through natural non-action. The concept of natural non-action runs through the entire Tao Te Ching; whether one is cultivating oneself, managing a family, governing a state, or bringing peace to the world, one must follow the principle of non-action, for only then can one attain the Way.
"Governing a large state is like cooking small fish." The "small fish" here refers to tiny fish, which have weak bones and thin flesh. When frying such fish, the worst mistake is to constantly turn them over, as this will inevitably break them apart. Thus, frying small fish is no easy task. In fact, governing a state is similar to cooking small fish: if the ruler acts arbitrarily, chaos will surely ensue. Here, Laozi uses the metaphor of frying small fish to illustrate governance, emphasizing the importance of non-action. Only by remaining still and non-interfering can a ruler achieve great order in the state; otherwise, disaster will follow. If a ruler wishes to bring stability to the state, he must act with caution, refraining from imposing his subjective will when handling affairs, and instead steadfastly adhere to the principle of non-action, which will strengthen the country and enrich its military. If he governs based on his own whims, the people will be at a loss, and the state will be in constant turmoil. This saying encapsulates Laozi's strategy of governance in highly vivid language.
"When the Tao is present in the world, the spirits have no power; not that the spirits have no power, but their power does not harm people; not that their power does not harm people, but the sage also does not harm people. When neither harms the other, virtue returns to all." Belief in spirits and ghosts has a long history. Do spirits and ghosts truly exist? In the eyes of the ancients, they indeed did. According to modern scientific theory, spirits and ghosts are naturally nonexistent; they are merely products of human fear, timidity, and delusion. Without delving into the question of their existence, from Laozi's perspective, if an era exhibits vibrant and uplifting energy, or if a person is full of vitality and vigor, then traces of spirits and ghosts are hard to find; if an era exhibits gloomy and desolate energy, or if a person is filled with decadence, then spirits and ghosts will appear.
Laozi's view of ghosts and spirits embodies a distinctly modern spirit. He believed that the Dao is the manifestation of righteous energy, which not only overpowers all evil influences but also leaves no foothold for malevolent ghosts and spirits, even stripping them of their bizarre and supernatural powers. Thus, in the presence of the Dao, ghosts and spirits dare not act recklessly.
Having said that, what exactly are ghosts and monsters? In reality, they exist only within our consciousness and are not objective entities. According to Laozi's philosophy of the Tao, ghosts and monsters are products of disharmony in nature; it is only natural for nature to produce them due to internal imbalance.
Although ghosts and monsters are fictional creations of the human mind, we must admit that in the struggle to satisfy our desires, humanity has largely created its own killers. The term "killers" here is akin to ghosts and monsters, but it does not merely refer to the ferocious, fanged beasts in our imagination; it extends into the realm of technology. For instance, the atomic bomb and hydrogen bomb invented by humans due to war are also ghosts born from desire. These ghosts possess immense destructive power, and the ones created by human intelligence are now threatening normal life. In response, Laozi openly opposed wisdom over two thousand years ago, strongly advocating for ignorance and desirelessness.
Laozi examines desire from the perspective of human nature, which remains highly relevant today. Following the natural way and striving to restrain one's desires aligns with the standard of virtue. When virtue is followed, even ghosts and spirits lose their power and cannot harm humans. Humans live without worry, freely in nature, in harmony with heaven and earth, where everything is natural and harmonious.