Life Wisdom - By Words of Taoism - Three Taoist Treasures for an Ordinary Day - Life Wisdom #55

Episode Date: August 9, 2026

What do you reach for when things get difficult?We all have our tools and we carry them everywhere. But most of us have never once asked whether they actually work, because we are usually too busy using them to evaluate them.More resources:Free resources, books and more on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://wordsoftaoism.com/⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠My Substack Blog:⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://taoismteachings.substack.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠Music I use, as a playlist:⁠⁠⁠ ⁠⁠⁠⁠⁠https://tinyurl.com/spotifyzenplaylist⁠⁠⁠⁠

Hey y'all, it's Kelly Clarkson with Wayfair. Ever order furniture online and wonder what if? Like, what if it doesn't hold up? That sofa was four days old. You should have ordered from Wayfair. With Wayfair, there's no what if. Just style you love and quality you can trust. Visit Wayfair.ca. Wayfair, every style, every home. Welcome to life wisdom. What do you reach for when things get difficult? Not in theory. In practice on a genuinely bad week, when the pressure is real and you have run out of good options. Most of us have a small set of moves we return to, and we return to them so automatically that we have never really looked at them. Some of us harden, we set the jaw, cut off the softer feelings as a luxury we cannot afford right now, and push through on sheer will.

Some of us perform. We become louder, more visible, more impressive, on the theory that if we cannot solve the world, it, we can at least not be seen to be losing. Some of us go faster and wider, saying yes to everything, spending ourselves in every direction at once, because stopping feels like defeat. These are our tools. We carry them everywhere. And most of us have never once asked whether they actually work, because we are usually too busy using them to evaluate them. Now here is a sense. written two and a half thousand years ago by a man who had clearly given the question a great deal of thought. He says this, I possess three precious things and I hold and preserve them like a treasure. The first is called affection. The second is called economy. The third is called humility,

which prevents me from wanting to be first. Read that as a last. list of virtues and you will misunderstand it entirely, and it will bore you, because we have all heard that we should be kind and modest and careful with our money. That is not what is being said here, and the words themselves need a little unpacking, because the translations make them sound loftier than they are. The first one is closer to the tenderness of a parent than to anything we would call compassion. It is not a mild goodwill toward humanity.

It is the warm, partial, unreasonable caring you feel toward what is yours. The second one is a household word. Picture a well-run home in a hard winter where nothing is wasted. And where, precisely because nothing has been squandered, there's enough to give to a neighbor who knocks at the door. And the third is not a feeling at all.

It is a phrase describing an action. Not going ahead of others. You can do it while feeling perfectly confident. It asks nothing about your inner state, only about where you put yourself. That is a release. and it is worth saying early. None of these three requires you to have already become a better person. Look at what he does next because this is where the chapter becomes strange

and worth our whole attention. He explains what each of these three things is for and what he says is that each of them is the source of a power. not a nice quality. A power, the very kind we are all scrambling after. I have affection, he says. And this is why I can be courageous. I have economy, and this is why I can be generous.

I do not dare to be first. And this is why I can become the one whom all men follow. Sit with the structure of those three sentences for a moment, because they all do the same startling, thing. Each one names a soft, unimpressive quality, and then claims that the hard, impressive quality we all want is produced by it. Courage comes out of love. Generosity comes out of restraint. Influence comes out a standing back. In every case, the thing we chase directly is presented as the fruit of the thing we usually skip. And then comes the line that I think is the heart of the

whole chapter and it is a warning. But today he says one leaves affection to abandon oneself to courage, one leaves economy to indulge in great expenditures, one leaves the last rank to seek the first and this is what leads to death. That is the diagnosis and it is unnervingly accurate about how most of us live. We want the fruit, so we cut it from the root. We want the courage without the love. We want the generosity without the restraint. We want the standing without the humility.

And we cannot understand why what we get feels hollow and why it costs us so much to maintain and why it keeps running out. So let us take them one at a time and look at what each treasure actually is. and at the counterfeit we usually reach for instead. The first is affection and its fruit is courage. Our culture has a very clear picture of courage,

and it is a hard picture. Courage is armor. Courage is the person who feels nothing, who walks into the difficult room without flinching. When we are frightened, we try to become harder on the assumption that hardness is is what bravery is made of. And it does work for a while.

Hardness will get you through a difficult meeting. It will get you through a week. But watch a person who runs on hardness for a year. They become brittle, then tired in a way sleep does not touch, and eventually they break somewhere unexpected. Hardness is not fed by anything. It is a clenching, and it draws down a reserve, it never refills. This is why so many people who have been very tough for a very

long time arrive one day at a collapse that nobody saw coming, including them. Now think about the times you have actually been brave, not the times you perform toughness, the times you genuinely did the frightening thing. Almost always, if you look closely, there was love underneath it. A parent who is terrified of confrontation will walk into a school and speak to a teacher about their child without hesitating, because the fear is simply outweighed. Someone who has never spoken up in their life will speak up when they see a friend treated badly in front of them and will be astonished afterward at what came out of their mouth. A person who cannot bear hospitals will sit for weeks beside a bed,

doing the exact thing they have avoided all their life, because the person in the bed matters more than the avoidance. None of those people made themselves harder. They did not need to. Their courage was not manufactured by an act of will. It arrived on its own as a byproduct, because something they loved was at stake, and the love was simply larger than the fear.

That is what the chapter means. Affection is why I can be courageous. The love is the engine. The bravery is the exhaust. And this is why it doesn't run out in the same way hardness does. Heartness spends you. Love supplies you. A person acting out of you.

care can sustain difficulty for years that would break a person acting out of pure will in a matter of months, and they come through it worn but not hollowed, because they were being fed the whole time by the very thing that put them there. So if you find yourself running low on courage, the instruction here is not to try to be braver. It is to go back and Find what you love in the situation. Let me make that as concrete as I can, because this is where it becomes usable. There is a conversation you have been avoiding.

Most of us have one at any given time. Perhaps it is a message you owe someone. Perhaps it is a thing you need to say to a colleague, or a limit you have to set with a family member who has been asking more than you can give. You have known for a week and a half exactly what needs to happen. The usual approach is to work yourself up, to rehearse the firm version of yourself who will finally do this,

and to treat your own reluctance as weakness to be overridden. And sometimes that works, and afterward you feel shaky and hollow rather than relieved. The other approach takes 30 seconds, and changes the whole texture of it. Before you begin, ask yourself who you are doing this for. The answers are usually right there. You're having the conversation with your colleague

because the work matters to you or because the resentment is quietly poisoning something you would rather keep. You're setting the limit with your relative because you want the relationship to survive, and at this rate it will not. You are sending the difficult message because that friendship deserves honesty

rather than a slow, silent withdrawal. The difficulty does not disappear, but the fuel changes and you can feel it in your body, which is the honest instrument here. Courage built on hardness has a clenched, braced quality. Courage built on care is heavier and calmer. It weighs more and it grips less. There is a plain test in this that you can carry into tomorrow. Before a hard thing, ask what is actually pushing you. If the honest answer is

that you cannot bear to back down or that you want to prove a point to someone, you are running on hardness and it will cost more than it should and leave you empty. even if it works. If the honest answer names a person or a thing you care about, you're standing on ground that will hold. The two feel almost identical in the first hour. They feel completely different by the third month. And that difference matters enormously,

because most of the courage a life actually requires is not the dramatic kind. It is the long kind. showing up to a difficult situation for two years, staying kind to a teenager who is being unkind to you, continuing to do honest work in a place that does not reward honesty. Hardness cannot do any of that, because a clench cannot be held for two years.

The second treasure is economy and its fruit is generosity. This one sounds at first hearing, like ordinary advice about thrift, and it is much stranger than that. He is saying that restraint is what makes great giving possible. I have economy, and this is why I can make great expenditures. Our instinct runs the other way. We think of generous people as expansive, unguarded, always saying yes,

and we think of restraint as a small, slightly mean quality, belonging to people who count things. But watch what happens to the person who says yes to everything. The children get a distracted parent scrolling with one hand. The friend in crisis gets a warm message and no visit. The partner gets whatever is left at 11 at night, which is not much. They are generous to everyone in general and to no one in particular. Their giving has been spread so thin that it has stopped being able to do anything for anybody.

They did not lack love. They lacked economy. And without economy, the love could not be delivered. This is what the chapter is pointing at. To give substantially to anything, you have to have withheld from a great many other things. The person who can drop everything for a friend in trouble, is the person who is not already committed to nine other obligations that week. The parent who is genuinely present at dinner

is the parent who left the phone in another room. Every real act of giving is standing on a pile of quiet refusals that nobody sees and nobody thanks you for. And so the counterfeit here is the gesture. The visible, dramatic, expensive action. of giving that is performed in a burst and then leaves nothing behind. The grand promise made warmly at the end of a dinner and never followed through. The huge effort thrown at someone for one weekend,

after months of absence and before months more. The gesture is generosity's showy cousin, and it is easy and it is mostly for the giver. Real generosity is much less exciting, exciting and far more useful. It is available repeatedly in ordinary quantities over a long time, and it is only sustainable if the reserve is defended, which means that restraint and generosity turn out to be one practice rather than two. The husbanding is what makes the spending possible. I spoke recently about keeping faith with yourself, about how our word

becomes worthless through being given to freely. This is the same principle turned outward. What is spent lightly everywhere is not available anywhere in particular. A resource has to be gathered before it can be poured. There is a further and quieter point in this, and it applies to almost everyone listening. Many of us are chronically invisibly overspent. Not on luxuries, on obligations, on low-grade availability, on the constant small leak of being reachable and responsive to everything.

And then we wonder why we have no generosity left for the people we most want to give to. The answer is usually, not that we have become selfish. It is that we have been generous in the wrong direction to no one in particular, all, every day for years. Economy is how you get it back. Here is where it actually happens on an ordinary morning. By 11 o'clock, four people have asked you for something.

None of the requests is unreasonable. Two, you actively want to say yes to. One is from someone it would be awkward to refuse. One would take 20 minutes. And you know from long, experience that it will take three hours. What you do in the next 90 seconds will shape your evening more than anything else in your day. And it raises a question worth sitting with, which the chapter does not answer for us because it cannot. What are you actually saving it for?

restraint without a destination is just miserliness and it makes people small. The whole point of husbanding a resource is that there is something you intend to spend it on. So it is worth knowing plainly what that is. Two or three people, one piece of work, a particular way you want to be present in your own house between six and nine in the evening. When you know the destination, the refusals stop feeling like deprivation and start feeling like what they are, which is protection of the thing that matters. And when you do not know the destination, every refusal feels mean, which is precisely why most of us cannot sustain them.

So the practical version is almost embarrassingly simple. name the destination once this week. Write it down if that helps. Then the 11 o'clock question stops being, do I have time for this, which always has the same answer, and becomes, does this take from what I have already promised elsewhere? The third treasure is the hardest for a modern ear. Humility, he says, which prevents me from wanting to be first. And its fruit is the last. largest claim in the chapter. I do not dare to be first, and this is why I can become the one whom all men follow. Everything in our culture argues against this. We are taught, more or less explicitly, that influence is taken, that you must position yourself, put yourself forward, be visible,

be first. And a certain amount of that is simply practical. Nobody could. Nobody could. can follow what they cannot see. But look carefully at the people who actually have influence over you, not the loudest voices or the largest audiences. The people whose opinion genuinely changes your mind. The colleague who's read on a situation everyone quietly waits for. The friend you call when a decision matters, the older figure whose approval you find yourself wanting,

decades on. Almost none of them were the ones pushing to be first. They are usually people who put the problem or the other person ahead of the question of how they themselves appear. And precisely because they're not visibly managing their own standing, we trust them. We instinctively discount the judgment of anyone we suspect is auditioning. a person who needs to be first cannot be relied upon to tell us the truth when the truth is inconvenient for them. The old text says elsewhere that the one who wishes to be above others must first put himself below them in his words, that the one who wishes to lead must place himself behind. And it adds a line I find genuinely beautiful, because he does not contend for the

first rank. There is no one who can contend with him for it. The person who is not competing for position cannot be beaten out of it, because they're not holding it against anyone. The counterfeit is self-advancement, wearing the clothes of contribution. The comment in the meeting that is nominally about the project and actually about the speaker. The generous sounding offer that is really a claim to territory. All of us do this, mostly without noticing, which is what makes this a practice rather than a personality trait. And note what it is not, because this treasure is the one most often misread. It has nothing to do with self-erasure or thinking poorly of yourself or refusing credit. What it describes as a person to be a person to be that.

who has stopped organizing their behavior around their own precedents. They still speak. They still do excellent work. They will still tell you plainly when you are wrong. They have merely stopped needing to arrive first, and the enormous energy most people spend on arriving first is available to them for other things. That is why they end up being followed,

not as a reward for modesty, as a direct consequence of where their attention was free to go. I should be honest about how this feels in practice, because otherwise it sounds easier than it is. Picture the middle of an afternoon. You're in a meeting or a family discussion, or any room where a decision is being made. someone is talking who understands the situation less well than you do. There's a natural pause coming and you can feel the impulse gathering, the entirely ordinary human impulse to establish yourself, to make it clear where the real understanding in this room is located.

Choosing not to take that pause is genuinely uncomfortable and the discomfort. and the discomfort is real rather than imaginary. You will sometimes watch someone take credit for a thought that was yours. You will sit in silence while a person who knows less shapes a decision. There's no trick that makes that pleasant. What helps is remembering the timescale. Position taken by assertion has to be retaken constantly in every room, forever, because it rests on the impression made most recently.

Position that accumulates from being useful and honest does not need to be defended at all, because it is not held against anyone. One is a performance that must be repeated. The other is a reputation that simply sits there. So the discomfort is real, and it is short. That is worth knowing on the afternoons when it does not. feel short. And there is a small practice hidden in that pause, which is the most useful thing I can offer on this treasure. Before you speak, ask whether the point needs making or whether you need

making. Sometimes the answer is that the point genuinely needs making, and then you should make it plainly and without apology. But you will be surprised how often the honest answer is the other one. So there are the three treasures of Taoism and they mustn't be treated as separate advices. Affection without economy burns out because a person who cares about everything without restraint is exhausted within a year and can help nobody. Economy without affection turns into hoarding a careful little life defended against everyone, which is a poverty pretending to be wisdom. And standing back without either of the others becomes simple passivity, a person who steps forward for nothing because they care enough about nothing. Take any way.

one of them alone, and it curdles. Held together, each supplies what the others lack. The love gives you a reason to act. The economy makes the acting sustainable across years, rather than weeks. The standing back keeps it aimed at the thing itself, rather than at your reflection in it. That is why he says he holds all three and guards them like a treasure, and why the warning at the end of the chapter names all three failures in a single breath. Leaving affection for courage, leaving economy for expenditure, leaving the last rank for the first.

These are one mistake made in three places, and the mistake is always the same. We want the visible thing, and we skip the invisible thing that produces it, which raises the honest question. If this is so, why do we keep doing it? Because the fruit is fast and the root is slow. Hardness works this afternoon. Love takes years to build into anything you could lean on. The grand gesture lands at dinner tonight. Quiet availability proves itself over a decade.

Putting yourself forward gets you notice this quarter. Being someone whose judgment, is trusted, takes half a working life. Under pressure, and most of us are under pressure most of the time, we reach for whatever pays out before Friday. And the roots are invisible, so they feel as though they do not count. Nobody sees the invitations you decline so that you would have something left for your own house. Nobody applauds the moment. You decide, not to make the meeting about yourself. The apparatus is hidden and the fruit is public,

so we come to believe the fruit is the whole plant. None of this is a council of despair, because the practical implication is quite a hopeful one. One difficulty is worth naming first. The counterfeits are easy to see in other people, and almost invisible in ourselves, because from the inside, they always arrive with a reasonable story attached. My hardness is necessary right now.

My over-commitment is what a responsible person does. My positioning is just making sure good work gets noticed. Every one of those may be true, which is what makes this hard. The only way through is to ask the question gently, rather than as an accusation not am I a self-serving person, which is unanswerable. Simply, what was that particular thing for? If you want to be braver, you do not have to become a harder person, which is fortunate, since most of us cannot and should not.

You have to find what you love in the situation and stand on it. That is available to anyone today. If you want to be more generous, you do not have to be. find more to give. You have to stop the leak. That is also available today and it mostly consists of things you will not do. If you want your voice to carry, you do not have to promote yourself more effectively. You have to care more about the question than about your position in the room. And people will feel the difference long before they could explain it. In each case, the work is at the root, which is quieter and slower and much less satisfying in the short term.

And in each case, the fruit follows on its own, without being chased, which is the whole logic of the chapter, and, in a sense, the whole logic of this tradition. So let us come back to where we started, and to the question of what you carry. You already have a set of tools you reach for when things get hard. You did not choose them deliberately. Most of them you picked up young from a family or a workplace or a difficult season at a time when they were genuinely the best available option. It is worth being grateful to them. They got you here.

But it is worth asking, at least once, they are still the right ones, whether the hardness that got you through your 20s is still serving you, whether the yes to everything is still generosity or has quietly become a leak, whether the need to be first, which once got you a foothold, has started costing you more than it brings.