How Tai Chi Can Transform Leadership Qualities

 

The traditional Chinese practice of Tai Chi is renowned the world over for its many martial arts, physical and mental health benefits. High among these benefits is its potential to cultivate leadership qualities in practitioners. From enhanced self-awareness to improved communication skills, here is how Tai Chi can transform leadership qualities.

Balance

In leadership, balance is a key component because it means staying calm and balanced while under pressure. Tai Chi teaches its practitioners the importance of staying centered and focused when faced with unpredicted and difficult situations. This helps leaders stay grounded and make decisions objectively. Practicing Tai Chi also helps cultivate poise, self-control, and a sense of inner peace. This can help make leaders more capable of managing their emotions and making clear decisions without being swayed by panic, fear, or ego.

Concentration

The ability to focus is highly valued in leadership because it requires immense concentration and discipline. Tai Chi helps practitioners improve concentration levels through deep mental and physical exercises. Focused breathing and meditation techniques can help leaders concentrate better and stay on task and track. Additionally, the slow and smooth movements of Tai Chi also helps practitioners stay mindful and connected to their environment. This increases the likelihood of making wise decisions in the face of challenging situations.

Flow

Flow is an important attribute for leaders. It is the ability to move from one task to another, from one issue to another seamlessly without being disrupted by outside disturbances. Tai Chi helps cultivate this skill by teaching practitioners how to physically move in sync with their inner energy and surroundings. This helps leaders stay within parameters of their tasks and vision, on their goals and make timely decisions. Tai Chi also promotes creativity and a sense of ease which are two essential traits for successful leadership.

Self-Awareness

Self-awareness is essential for wise decision-making. Tai Chi helps cultivate self-awareness by promoting relaxation and a better understanding of one's body. As practitioners become aware of their inner energy, they also become aware of their weaknesses and strengths. This helps them understand their limitations and empower them to make better choices in difficult situations. And a leader without self-awareness cannot lead others.

 

So, Tai Chi is a powerful tool used more and more that can help enhance the leadership qualities if it is practiced properly. Through balance, concentration, flow, and self-awareness, individuals can become more aware of their strengths and weaknesses and be better equipped to make wise decisions in challenging situations. Therefore, incorporating Tai Chi into leadership development programmes can have a significant positive impact on individuals.

Things nobody tells you about Soft vs. Hard

“Soft can beat hard” is a saying in martial arts. It is hard to understand that one can be soft in martial arts and still win, isn’t it?

Let me explain a bit further. When talking about martial arts people mostly split them into two main categories:  Yin styles and Yang styles, named by China Yin and Yang concept (see: Dualism vs. Yin-Yang). If we transform this naming to western concepts then Yin styles could be referred to as soft or internal, while Yang as hard or external. Behind this naming and division is basically the way how we perform them. Like in Tai Chi which is predominantly practiced with slow nature and gracious movements and consequently labeled as Soft - Internal. In contrast, Yang as hard and external refers to the development of combative skill, brute strength, power and stimulating workout. For the latter Karate or Wing Chun could be examples.

But, if we, over the years, observe how one practices martial arts we note how everything changes due to experiences. Most Shaolin animal styles like White Crane for example, many Tibetan styles and/or Okinawan Karate are trained especially ‘hard’ early in one's life. Later on those styles soften as the master grows old and at the time knows the ‘ideas’ behind. Finally, at the top level the knowledge of any martial artist starts to resemble more to Tai Chi than e.g. stereotypical Karate. Majority of my older teachers converted their style to softer variation.

Is aging the only reason behind softening of martial arts’ styles? Normally the masters are still very vital, full of power and speed that dominates any novice with even higher speed and more force?

There definitely has to be another reason.

How to Guide Your Change

“Change is the only constant in life” Heraclitus.

Then why are we so afraid of it?

In the post Organizational change I have written that employees, others as well, perceive stability as security and therefore normally oppose changes. Such perceptions present difficulties or even block a change.

Where, then, is the exit door to ‘changing’ that?

Let’s start with a simple question: what do I want to be?

The answer does not lay within New Year’s resolutions where we write down our wishes and intentions on a piece of paper, store it in a bottle and launch it to sea, hoping it will manifest by itself! No. The Universe isn’t going to make this happen. You are the only one to do it!

So, how then?

Fajin Power that radically changes your Leadership

Fajin or fa chin is a term used in some Chinese Martial Arts …

When I first heard the term I didn’t know what to think of it. If your background is natural science you know that MOMENTUM is the product of the mass and velocity of an object and that the net FORCE acting upon an object is equal to the rate at which its momentum changes with time. You’ve also learned that POWER is equivalent to an amount of energy consumed per time unit.

If everything is already explained by physics, what now with this Fajin?

Let’s see what Fajin is and then how a person could practice and achieve this skill in Tai Chi practice.

 

In Chinese, the character ‘Fa’ literally means ‘to issue’, ‘to discharge’, ‘to send out’, whereas ‘Jin’ is a little more difficult to translate. Dictionary term is ‘strength / force’ but does not fully express the correct difference between ‘strength’ in Chinese ‘Li’ and ‘Jin’ in Tai Chi. The best description between ‘Li’ and ‘Jin’ is that the latter is generated by the whole body and is able to permeate the four limbs while the first is bogged down in the shoulder and the back.

Difficult to understand?

For me it was. So let me give you some hints.

In Tai Chi classic The song of Thirteen Postures it is said: “To store the Jin is like pulling open a bow, to issue the Jin (with Fajin) is like letting the arrow fly”. “The root of Fajin lies in the feet and is issued from the feet, controlled by the waist and transmitted to finger tips.”

Still having trouble understanding?

Practicing “Tai Chun”

There is no martial art with the name Tai Chun. I just melted names of two arts to form a new expression:  the first word from Tai Chi (Tai chi in the leadership world -1) and the other from Wing Chun (Wing chun in Leadership; Wing Chun basics 4 Leadership). So, why did I combine those two arts?

For several decades now I have been practicing different martial arts and came to conclusion that at the top level of any martial art there is a very similar if not the same knowledge and performance.

Why is it so?

People like to think we are different. But, what I like to point out is that as people we are all the same. We have almost identical “hardware” (two legs and hands, one body, head …) that moves in the same way. Well, one is taller and the other is heavier etc. but there is no big difference when it comes to how we sit down, walk, eat or fight. We use the same musculatures, joints or/and bones. Our “software” is pretty similar as well (we have fears, we are happy, we are angry …). Our brains work through the ‘same’ neurons and have same regions for processing vision, thoughts, and emotions. Therefore, our thoughts are produced, stored and retrieved in the same manner. And the same goes for our  cerebellum system where our reactions are ‘memorized’ and fired from.

Sun Tzu wisdom and Leadership

In my previous posts I have deliberately omitted any connection to well-known book The Art of War by Sun Tzu. This book is one of the seven fundamental Chinese military books: from general Wei Liao Tzu, then Wu Tzu, The Methods of the Sima, Six Secret Teachings, the Three Strategies of Huang Shi Gong San Lue, and finally Questions and Replies (Wen Dui) between Tang Taizong and Li Wei Gong. These seven important military texts of ancient China are called Wu Jing Qi Shu or The Seven Military Classics. The texts were canonized under this name during the eleventh century, and past the Song Dynasty were included in most military encyclopedias.

The Art of War was created in sixth century before our era and contains the rules of warfare, which are grouped into different aspects and collected in 13 chapters. Each chapter is devoted to one aspect of warfare. Outside of China this book has long been regarded as the book of ‘the ultimate’ military wisdom and as the oldest and the most famous product of military strategy and tactics.

Leadership way: Wing Chun or Karate

In my posts Wing Chun basics 4 Leadership and Wing Chun in Leadership I have already explained about Wing Chun principles. They are very well connected with Chinese thoughts and philosophies. They are based on the Yin and Yang principle, meaning soft and hard or motion and stillness, attack and defense—they all come from each other. This may be the most important theory in China.

What about Karate?

It is well known fact that Karate originates from Okinava, Japan. It was developed under the influence of Chinese martial arts, particularly Fujian White Crane which is thought to be the origin of Wing Chun too. It was brought to Okinava in 14th century. Gichin Funakoshi, the founder of Shotokan Karate, is generally credited with having introduced and popularized Karate on the main islands of Japan in 20th century. At the time when the martial art named Karatejutsu (the art of ‘Tang/China dynasty hand’) was renamed, by homophone, into ‘way of the empty hand’ and ‘do’ (road, path, route, way) – Karatedo. As Funakoshi had trained two other popular branches of Okinawan Karate at the time, Shorin-ryu and Shorei-ryu,  influenced by Kendo he assimilated some ideas with regard to distancing and timing into his Shotokan style.

Pushing hands

What could pushing hands in Tai Chi and leadership have in common?

‘Pushing hands’ or ‘tui shou’ is a two-person training routines in T'ai Chi Ch'uan, one of Chinese martial arts (described in: Tai chi in the leadership world -1. It is a routine where both partners improve sensitivity, psychical and physical abilities.

The exercise comprises of “cooperative” moves of two practitioners, their arms, waist and legs combined are in a circular pattern. During movements each player attempts to be in light contact with the other practitioner’s arms while at the same time remaining in perfect balance. Practitioners are permitted to use their hands to attempt to unbalance the opponent. A practitioner who is pushed or pulled off balance will usually stumbles out of  stable position and has “to reset” the stance to resume the practice. If a balance is lost and the stability could not be immediately regained, a practitioner may be pushed, pulled, thrown or even hit.

In most cases this kind of practice is only a gentle way to ‘compete’ with one another without risk of injury. This “combat” is typically used by beginners who normally exhibit strong egos which should be curbed.  The advanced practitioners know when they’ve lost and what may occur – they have already pasted the threshold of egoism - so they just keep continuing the circular movements even after recognizing ‘the gain’. Pushing hands practice improves relaxation, flexibility, timing, balance, self-control and numerous other qualities. Although there is also a sportier, a more competitive version with much more force used, but we’ll leave it for another story.

Added value of leadership names or labels

In my previous post Labeled leadership I described some name labeled styles of leadership and argued that there should  always be more than one style used when leading. In this post I’d like to summarize my quest of different names, i.e. labels, given to leadership and my point of view why this is happening.

Let me wrap up my thoughts on the subject of ‘leadership naming/labeling’, i.e. different leadership styles that keep up coming in last couple of decades.

To better understand my points, allow me to present some important “ingredients” that remarkable leaders should possess. In previous posts on the topic I've described some examples of different constituents of leadership: Leadership and Charisma, EGO and Leadership?, Leadership and influence, Leadership and emotions, Inspiring others. All these frame the whole plethora of important views on leadership process. I have separately portrayed different “substances” necessary in leadership.

What then is a good leadership? Is it all about different behavior, different styles, or how to name label in front of leadership? Could it be that a good leadership is just one of those qualities that you recognize when you see it, but is so difficult to describe?

Dualism vs. Yin-Yang

Can Western dualism be compared to Yin and Yang?

We are probably all aware that René Descartes was a major figure in seventeenth-century European continental rationalism. His most famous expression was/is ‘Cogito ergo sum,’( in French: ‘Je pense, donc je suis’) or in English: ‘I think, therefore I am’  ‘I am thinking, therefore I exist’ or ‘I do think, therefore I do exist.’ He definitely shaped or better defined Western polarization culture’s thinking.

Descartes defined the roots of Western dualism in ‘Description of the human body’ and the ‘Passions of the soul’ in which he advised that the body functions like a machine. In contradiction to the body, the mind or soul was described as a non-material object that lacks extension and motion and does not follow the laws of nature. This form of dualism or duality has a problem when one proposes that the mind controls the body and that the body can also influence otherwise rational mind. 

The dualism, as a philosophical matter, is then transferred to all themes such as good-bad, heaven-hell, day-night, left-right, man-woman, etc. This polarization is very strict and does not allow any big or small interconnection and/or interdependency. This kind of thinking was strongly supported by prevailing religion in Western hemisphere at the time.

Tai chi in the leadership world -1

In my post Tai Chi Quan Leadership I have given you some historical information and points to be used in leadership process from Tai Chi. In this and the next post I’d like to share with you some of my experiences and knowledge that I have gained by practicing Tai Chi. I will conclude with another set of views on how to transfer them to leadership.

Yoga is known as a still meditation technique as opposed to Tai Chi, which is a moving one. As opposite to India where food and temperatures could allow yoga Tai Chi in China evolved differently but with the deep, profound and meaningful theory.

Many of you think of Tai Chi as an exercise normally practiced by older people. You have probably seen it as such practiced in Chinese parks. It looks so benevolent and an easy practice and is probably a reason why it rarely attracts young people to begin practicing it. Very few people see Tai Chi as a martial art that can be very efficiently used to protect life. Some blame for it can be put on numerous schools where Tai Chi is practiced just as a type of coordinated movements with health improvement in mind. It is a type of Tai Chi learning by practicing form(s) only. Bare hand practice is just one of various aspects of Tai Chi. Still available practice may use sword, saber, spear and staff, up to ball, and ruler. It is also true that some of training with those tools is not worldwide spread as there are very few masters who still know and practice them.

The bare handed Tai Chi is a set of eight hand movements and five leg movements. Hence it is sometimes called the thirteen techniques. The eight fundamental Tai Chi hand movements are: warding off, rolling back, pressing, pushing, spreading, taking, elbowing, and leaning.  The five fundamental leg movements are: moving forward, moving back, moving to the left, moving to the right, and remaining in the center.

Tai Chi and all Chinese martial arts are not something that a person could grab instantaneously. They are meant as a lifelong learning and developing and definitely not something to grasp or understand immediately or even learn in the first hour. It took me more than ten years to do the form alone. I still may need a suggestion or external help.

Learning Leadership from Martial Arts - II

 The principles I’m sharing today are not rules or steps that most of the times are offered and used separately instead of integrally in Western leadership teaching methodology. The Eastern principle has it usually all interlinked. Therefore, bellow you will see elementary pieces of a whole personality of a martial artist. They are refined and presented separately only for the purpose of a more straightforward understanding:

• Control: The martial arts teach self-control of the body and the mind (ego). Martial art practice starts with hard training, where a student (e.g.: karate, kick boxing, tai chi chuan, wing chun, savate, escrima, aikido, sambo etc.) normally has to endure the threshold of pain from received and given punches. Only when relaxed, one is in control of oneself and of pain, consequently of others too.
• Trust: There is a saying in martial arts: “Trust your friends to beat you so that your enemies cannot!” A martial artist has firstly to trust in himself not to injure others – only then others trust him not to be injured by him.
• Stability: A person cannot fight successfully and master the opponent without stability and balance in place. It means that we should properly adjust our stance: how we ‘shape’ our body to ‘adjust’ our bones that have to support the muscles in a relaxed way. With our stance, gaze and movements we communicate our mental, physical and emotional state to those that are able to read it. Should or not we show what our thoughts are?
• Adjustment: Not only a Chinese proverb says “The grass abates in the direction from which the wind blows!” A martial artist has to keep adjusting to the surrounding and to the opponent. Any hesitance on his part will result in time lost and thusly giving to the opponent an opportunity and the advantage to attack.

Teaching coupled with Leadership

A teacher should by default be a leader: he/she teaches new things, influences others, has listeners, defines personal growing path, can define task and workload. Anything wrong with it?

Teacher as a leader ensures improvements in instruction he or she gives and thus enhance learning process. But a teacher can (unfortunately) lack autonomy in workplace issues like: (architecture and equipment of lecture rooms), the choice of curriculum material, the scheduling of classes and other resources. Previous teacher training (mostly for university ones) is not the only obstacle they have. Once hired and in the pipeline, young teachers often find that what they have learned in their four or more years of preparation has not equipped them for what they may encounter in their new classrooms say at the Institute for Educational Leadership, Inc. Then the burden of publishing papers and research instead of learning new teaching approaches add to the direct implication of productivity and affect teaching style and capabilities.

On the other hand, teachers lead and assume a wide range of roles in school(s) and in interactions with students, whether these roles are assigned formally or shared informally. Throughout the research process they have to engage in, lead of the research group(s). Within their lecturing there may always be also some student project works that a teacher has to supervise. Teachers teach to collaborate and have to plan their lessons in advance or if needed in partnership with fellow teachers or visiting lecturers. Those are typical leadership roles too.

Dao De Jing

Dao De Jing is a transcript of around five thousand Chinese characters in eighty-one chapters or sections. The chapter divisions were during history in later editions reorganized and supplemented with commentary. The title of the Dao De Jing text comes from the opening words of its two sections: DAO represented in chapters 1 to 37 and DE from chapter 38 to 81.

To explain the title we can separate containing terms. The term Dao was explained in my blog “Dào (Dao, Tao) – the Way” and De in “De – Virtue –Dé”. The third word Jing is translated as ‘canon,’ ‘great,’ or ‘classic’ text.

Thus, Dao De Jing can be translated as ‘The Classic/Canon of the Way/Path and the Power/Virtue.’ Even if this well-known text title did not become generally used until the Tang dynasty (618–905), it is fundamental to philosophical Daoism and it strongly influenced other old Chinese schools, such as Legalism and Neo-Confucianism. This ancient book is also central to Chinese religion, not only for religious Daoism, but also Chinese Buddhism which, when first introduced into China, was largely interpreted through the use of Daoist words and concepts.

Tai Chi Quan Leadership

Tai Chi Quan (Tai Chi) is represented through steps by the coordinated actions of the body’s extremities, of the body as a whole including the eyes. The breathing is also coordinated. Thusly,  Tai Chi is a complete system of exercises characterized by the unity and by the cultivation of the internal and external application of power. A very old system, widely known for its healthy and relaxation methods but rarely considered a martial art.

The term Tai Chi Quan translates as “supreme ultimate fist, boundless fist, great extremes boxing or simply the ultimate.” Tai Chi theory is deep and profound. It takes many years of practice, learning, research and pondering to gradually grasp the esence to the art. It is said that Tai Chi Quan was created by San Feng Chang in the Song Hui Zong era (1.082 – 1.135) although techniques and forms with the same basic principles were already in existence almost 600 years earlier that were created from previous one taught in Han Dynasty (206 BE – AE 220). The content of the art has varied from one generation to the next. What we see today in the forms of Tai Chi has been evolving for more than eight hundred years. Various versions of Tai Chi are still practiced around the world: bare hand, sword, saber, spear, stick, ball or ruler. Some are slowly disappearing for there are very few masters around to teach.

Wing chun in Leadership

Wing Chun (in Mandarin Yong chun) means “eternal spring”. It is a marvelously efficient system of aggressive self-defense that allows immediate adaptation to the size, strength, and fighting style of an attacker.

Yip Man, who introduced wing chun to the west, was from the south of China where Cantonese language is spoken. Additionally, the Chinese pronunciation is very different from the Western pronunciation and that is why people misunderstand it. Consequently, we do not have  only Wing Chun, but also Ving Tsun, Ving Chun, and Wing Tsun, as well as some styles that at the end of Wing Chun as a third word add Kuen (Mandarin Quan), meaning “series of fist boxing”.

Wing chun is also based on the Yin and Yang principle, meaning soft and hard or motion and stillness, attack and defense—they all come from each other. Yin and Yang may be the most important theory in China. The concept of Yin and Yang is simple and at the same time vast in nature. The earliest origin of Yin and Yang must have come from the observation of day turning into night and night turning into day. Yin and Yang are interdependent on each other. Yin cannot survive without Yang and vice versa—there cannot be activity without rest and rest without activity. Which is the fundamental tenet in Chinese thought that has been emphasized mostly by the Daoist schools is wu wei. The literal meaning of wu wei is ‘without action’ and is often included in the paradox wei wu wei, ‘action without action’ or ‘effortless doing.’ It means natural action—as planets revolve around the sun, they ‘do’ this revolving, but without ‘doing’ it, or as a tree grows, it ‘does,’ but without ‘doing.’ Wu wei refers to behavior that arises from a sense of oneself as connected to others and to one’s environment. It is not motivated by a sense of separateness. It is action that is spontaneous and effortless. If wu wei is seen purely as inactivity, then indeed it is anachronistic in todays’ times. But wu wei is not just a lack of purposeful action, it involves knowing when to act and when not to act. Therefore, it is a state of alert quietude and watchfulness, it is action only when and where required to restore the balance of universal harmony. In Wing Chun, one utilizes all these principles when fighting.

Qi–energy–leadership

In search for describing the Chinese term Qi (氣) I found: Ki in Japanese, Prana or Shakti in India, Gi in Korea, Ka in ancient Egypt, the ancient Greeks called it Pneum, for native Americans it was the Great Spirit, in Africa it’s known as Ashe and in Hawaii as Ha or Mana and the list is not yet complete.

In all those old philosophies, Qi expresses the life force which animates the forms of the world. It is the vital energy or circulating life force that is thought to be inherent in all things. A living being is filled with it. A dead person has no more Qi - the warmth, the life energy is gone. The Egyptian described the same concept very similarly. A living person has the Ka and in a dead one Ka left the body. They also believed that the Ka was sustained through food and drink. This is then the reason why food and drink offerings were presented to the dead. In traditional Chinese medicine, Qi is believed to regulate a person’s spiritual, emotional, mental, and physical balance. A healthy individual has more Qi than one who is ill. However, health is more than an abundance of Qi. Health implies that the Qi in our bodies is clear rather than polluted and turbid; it is flowing smoothly like a stream and does not appear to be blocked or stagnant.

In martial arts (or acupuncture) the capacity to perceive the flow of Qi or to actually see or feel it, is something that can be cultivated through Qi Gong training. During the practice one cultivates the capacity to perceive Qi on different levels. It seems like a potential to be yet expressed. One could say it is like fullness and/or emptiness (compared to yin and yang concept) when we perceive ourselves and the world around as fluid and spacious. In those concepts it is not just experiencing our body to be comprised of patterns and flows of Qì, but we also get to understand that ‘emotions’ and ‘thoughts’ are forms of energy. When a person understands this concept, it is possible to control and deviate the opponent’s energy with our own. Posing the question “Have you ever tried to pick up a child or a dog who did not want to be lifted?” Joe Hyams offers the result: “They both seem to be heavier—this is because the mind is truly a source of power, and when a mind and body are coordinated, Qi manifests itself.”

But Qi is more than the above. It is also the life energy one senses in Nature, the vibratory nature of any phenomena, the flow and tremor that is happening continuously at molecular, atomic and subatomic levels. The Earth itself is also moving, transforming, breathing, and alive with it.

I Ching

The I Ching or Zhouyi – the Book of Changes is a collection of practical wisdom used as oracular statements and pertaining to every conceivable situation. It is one of the oldest Chinese classical texts.

I Ching is built of linear signs represented by 64 sets composed of two three-line arrangements, namely hexagrams (guà) that represent sixty four main kinds of life situations. The lines of hexagram are, of course, not just lines. Each hexagram has a name and is a physical symbol representing deeply metaphysical or subconscious manifestation. Every line of hexagram can be broken or unbroken. The unbroken or solid line represents yang, the ‘creative’ principle. The broken or open line with a gap in the centre represents yin, the ‘receptive’ principle. These principles are also represented in a common circular symbol or diagram known as Tai Chi Tú but more commonly known in the West as the yin-yang symbol, expressing the idea of wholeness of constantly undergoing change.

Traditionally the I Ching is consulted by throwing 50 yarrow stalks, but today a set of three coins is used more frequently. When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line will be indicated as either moving (changing), or fixed (unchanging). A second hexagram is created by changing moving lines to their opposite and represents new possibilities and transition that might occur due to someone’s interaction of a free will.

I Decided to Give My Book Away for Free

With a myriad of cultures in multinational corporations, research into leadership has been endless, yet not very conclusive. An old friend of mine posed me the question on leadership: “Could you please enlighten me in understanding how to lead a multi-cultural team?” So far we were pleasantly talking over a drink on a nice and warm summer morning. At the time I had no idea to offer. It initiated a long period of my research at the end of which I published the book “Leadership by Virtue”.

It was no easy matter. Four decades ago, IBM tried to unify corporate culture in her subsidiaries all over the world. Geert Hofstede carried out a world-wide survey on employee values with a very informative and demonstrative result. Based on his approach, Turner pointed out the problem of international projects and claimed that “when working on international projects we need to understand the approaches of different cultures to be able to work with people and predict behaviors, and not to give and take offence”. More researchers followed the same topic. A common conclusion of all those studies is: “we are definitely different”. And this conclusion is what bothered me the most. It is a common knowledge. To successfully lead people you need to find what binds the people together and not what separates them.

My research goal was to support the idea that, at their core people are similar no matter where they come from. The new leadership approach should follow these principles. This is why I aimed to find at which level we are “the same!”

Least of effort in leadership

The Mandarin Chinese word wú wéi could be described: ‘by inaction nothing is left undone.’ It may well be also translated as ‘non-acting makes all action possible.’ Lǎo Zǐ, a philosopher of ancient China and the author of the Dào Dé Jīng, in stanza 38 ‘About Dé of the Dào’ described it as:
High virtue by obliging not acquires moral force.

Low virtue obliges always and thus lacks moral force.

High virtue neither strives nor acts for its own ends.

Low virtue does not strive but acts for its own ends.

Dào is usually translated as way, road, channel, path, doctrine, or line and by Chinese opinion cannot be obtained as virtue cannot be approached. The legendary Chinese sovereign and cultural hero Yellow Emperor (reigned from 2.696–2.598 BE) said that once Dào is lost, virtue arises; once virtue is lost, humaneness arises; once humaneness is lost, righteousness arises; once righteousness is lost, formalism arises. But formalism is the flowery representation of Dào and the beginning of disorder.