Pu: The Daoist concept of simplicity

The concept of Pu (樸), often translated as “simplicity”, “uncarved block”, or “primordial state”, is a central metaphor in Daoist philosophy. In Daoism, Pu represents a state of natural potential, unaltered by societal conditioning, intellectual complexity, or artificial refinement. It embodies the Daoist ideal of returning to a simple, uncontrived way of being, where one lives in harmony with the Dao, free from the distortions imposed by human desires and cultural constructs.

Spring Dawn over the Elixir Terrace, Lu Guang, ca. 1369, hanging scroll, ink and color on paper, China. To escape the turbulence of the closing years of the Yuan dynasty, Lu Guang traveled far from his native city of Suzhou. He painted Spring Dawn after his return to the Lake Tai area, following the establishment of the Ming dynasty in 1368. The reference to the Elixir Terrace in the title of the painting indicates the artist’s interest in both Daoist alchemy (Neidan and Waidan) and the pursuit of immortality; the poem, which describes “elixir rays emitted from a well turning into [auspicious] clouds at dawn”, expresses Lu’s optimism in the new era. In the city of Wuxing in 1369, Lu Guang saw and inscribed an important painting attributed to Yan Wengui (act. ca. 980-1010). Although Spring Dawn, which was painted about the same time, shows the influence of Yan Wengui’s monumental composition, Lu Guang’s brushwork is utterly different from the Northern Song descriptive style. The loosely directed kinesthetic brush-strokes, building layer after layer upon themselves, evoke landscape forms as might a tone poem. Source: The Metropolitan Museum of Arꜛ (public domain)

The philosophical significance of Pu

In the Dao De Jing, Laozi uses Pu as a metaphor for a state of original simplicity and purity. Just as an uncarved block of wood contains infinite potential for creation but remains whole and undifferentiated, so too does Pu symbolize the unformed, undivided state of being that precedes intellectualization and societal influence. Laozi writes, “Hold fast to the uncarved block. The world will be transformed by itself” (Dao De Jing, Chapter 37). This passage underscores the Daoist belief that true harmony and transformation arise not from force or interference but from allowing things to follow their natural course.

Pu is associated with the Dao itself, which is formless, nameless, and beyond human categorization. By remaining in a state of Pu, individuals can maintain their connection to the Dao and live in accordance with its spontaneous flow. This state of being is characterized by simplicity, openness, and receptivity, allowing one to act without ego or ulterior motives.

Pu and Daoist ethics

Ethically, Pu represents a way of life that emphasizes humility, authenticity, and non-attachment. In contrast to moral systems that rely on rigid rules or social hierarchies, Daoist ethics promote a return to one’s innate nature, unburdened by external expectations. Living according to Pu involves letting go of superficial desires and artificial distinctions, embracing a state of simplicity and contentment.

The Daoist sage, who embodies Pu, does not seek fame, wealth, or power but instead lives quietly and modestly, in harmony with the rhythms of nature. Laozi writes, “The sage prefers to be filled with the substance of the Dao rather than with the trappings of the world” (Dao De Jing, Chapter 19). By embodying Pu, the sage remains free from the complexities and conflicts of the human world, acting effortlessly and effectively in accordance with the Dao.

This ethical ideal is closely linked to the concept of wu wei (effortless action). A person who maintains a state of Pu acts spontaneously and naturally, without force or pretense. Their actions are not guided by rigid plans or ambitions but arise from an intuitive understanding of the world. This approach to ethics promotes a flexible, adaptive way of living that fosters harmony and balance.

Pu in governance and leadership

In Daoist political philosophy, Pu is presented as an ideal for governance and leadership. Laozi contrasts rulers who impose their will through laws and punishments with those who govern by embodying Pu and allowing the natural order to prevail. He writes, “When the sage rules by holding fast to Pu, the people become honest and simple” (Dao De Jing, Chapter 28).

A ruler who embodies Pu governs with minimal interference, trusting in the innate goodness and intelligence of the people. By refraining from imposing excessive regulations or personal ambitions, the ruler creates a stable and harmonious society where individuals can flourish naturally. This model of governance reflects the Daoist belief that the best way to lead is by example, allowing the Dao to guide both the ruler and the people.

Historically, this Daoist ideal of governance influenced certain periods of Chinese history, particularly during the early Han dynasty, when rulers adopted policies of minimal intervention and light taxation. Although these policies were later replaced by more centralized and authoritarian models, the Daoist vision of leadership through Pu continued to inspire political thought and practice.

Pu in personal cultivation

Personal cultivation in Daoism involves returning to a state of Pu by shedding artificial constructs and returning to one’s original, unspoiled nature. This process is not about acquiring new knowledge or skills but about unlearning the habits and beliefs that obscure one’s connection to the Dao. By cultivating Pu, individuals can achieve a state of inner peace and clarity, free from the distractions and complexities of modern life.

Meditation is one of the primary methods for cultivating Pu in Daoist practice. By quieting the mind and letting go of desires and attachments, practitioners can return to a state of simplicity and openness. This meditative state allows them to reconnect with the Dao and live more authentically and spontaneously.

In addition to meditation, Daoist practices such as Qigong and Tai Chi also emphasize the cultivation of Pu through slow, flowing movements that harmonize the body and mind with the natural flow of Qi. These practices promote a state of relaxed awareness and effortless action, helping practitioners to embody Pu in their daily lives.

Pu in Daoist aesthetics

The ideal of Pu has profoundly influenced Chinese aesthetics, particularly in Daoist-inspired art, poetry, and calligraphy. Daoist aesthetics value simplicity, naturalness, and spontaneity, reflecting the belief that true beauty arises from harmony with the Dao rather than artificial refinement.

In Chinese landscape painting, for example, artists often depict unspoiled natural scenes, using minimal brushstrokes to evoke a sense of vastness and simplicity. The goal is not to create a realistic representation of nature but to capture its essence, allowing viewers to experience the underlying spirit of the Dao. This approach embodies the ideal of Pu by emphasizing the unadorned and uncontrived.

In poetry, Pu is reflected in the use of plain, unembellished language and the focus on simple, everyday experiences. Daoist poets such as Wang Wei and Li Bai celebrate the beauty of ordinary moments, finding profound meaning in the natural world and the transient nature of life. Their works invite readers to return to a state of Pu, appreciating life’s simplicity and spontaneity.

Conclusion

Pu, the Daoist concept of simplicity and the uncarved block, represents a profound ideal of living in harmony with the Dao. By returning to a state of naturalness and openness, free from artificial constructs and societal expectations, Daoists believe that they can cultivate a life of authenticity, spontaneity, and inner peace. In addition to its philosophical and ethical significance, Pu has inspired Chinese art, literature, and governance, shaping a cultural tradition that values simplicity, humility, and harmony with nature.

References

• Slingerland, Edward, Effortless action: Wu-wei as conceptual metaphor and spiritual ideal in early China, 2007, Oxford University Press, ISBN: 978-0195314878
• Richard Wilhelm (Übersetzer), I Ging: das Buch der Wandlungen, 2017, Nikol Verlag, ISBN: 9783868203950
• Laozi, Viktor Kalinke (Übersetzung), Studien zu Laozi, Daodejing - , Bd. 1: Eine Wiedergabe seines Deutungsspektrums: Text, Übersetzung, Zeichenlexikon und Konkordanz, 2000, Leipziger Literaturverlag, 2. Auflage, ISBN: 9783934015159
• Viktor Kalinke, Laozi, Studien zu Laozi, Daodejing, Bd. 2: Eine Erkundung seines Deutungsspektrums: Anmerkungen und Kommentare, 2000, Leipziger Literaturverlag, 2. Auflage, ISBN: 9783934015180
• Viktor Kalinke, Nichtstun als Handlungsmaxime: Studien zu Laozi Daodejing, Bd. 3: Essay zur Rationalität des Mystischen, 2011, Leipziger Literaturverlag, ISBN: 9783866601154
• Laozi, Richard Wilhelm (Übersetzer), Tao te king - das Buch des alten Meisters vom Sinn und Leben, 2010, Anaconda, ISBN: 9783866474659
• Zhuangzi, Viktor Kalinke (Translator), Zhuangzi - Das Buch der daoistischen Weisheit, 2019, Reclam, ISBN: 9783150112397
• Lü Bu We (Autor), Richard Wilhelm (Herausgeber, Übersetzer), Das Weisheitsbuch der alten Chinesen - Frühling und Herbst des Lü Bu We, 2015, Anaconda, ISBN: 9783730602133
• Bokenkamp, Stephen R., Early Daoist scriptures, 1999, University of California Press, ISBN: 978-0520219311
• Kohn, Livia, Daoism and Chinese culture, 2005, University of Hawaii Press, ISBN: 978-1931483001
• Robinet, Isabelle, Daoism: Growth of a religion, 1997, Stanford University Press, ISBN: 978-0804728386
• Watson, Burton (trans.), The complete works of Zhuangzi, 2013, Columbia University Press, ISBN: 978-0231164740
• Martin Bödicker, Schrittweise das Dao Verwirklichen - Tianyinzi - Tägliche Übung - Riyong, 2015, Verlag n/a, ISBN: 9781512157475
• Martin Bödicker, Innere Übung - Neiye - Das Dao als Quelle - Yuandao, 2014, CreateSpace Independent Publishing Platform, ISBN: 978-1503157071
• Ingrid Fischer-Schreiber, Michael S Diener (Herausgeber), Franz K Erhard (Herausgeber), Kurt Friedrichs (Herausgeber), Lexikon der östlichen Weisheitslehren - Buddhismus, Hinduismus, Daoismus, Zen, 1986, O.W. Barth, ISBN: 9783502674047
• Ingrid Fischer-Schreiber, Das Lexikon des Daoismus - Grundbegriffe und Lehrsysteme; Meister und Schulen; Literatur und Kunst; meditative Praktiken; Mystik und Geschichte der Weisheitslehre von ihren Anfängen bis heute, 1996, Wilhelm Goldmann Verlag, ISBN: 9783442126644