Chapter 66 explores the paradox of leadership through the metaphor of rivers and oceans, emphasizing humility, selflessness, and the power of “remaining below”. Lao Tzu argues that true authority arises not from dominance or self-promotion but from serving others and embracing a lowly position. This chapter crystallizes the Taoist ideal of leading through non-contention and aligning with the natural flow of the Tao.
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they; – it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
Laozi dismantles the myth of the “heroic leader” and redefines authority as service, humility, and unity. In a world obsessed with status and competition, Laozi’s teachings remind us that the greatest leaders are those who make others feel empowered, not dominated. By embracing the “way of the valley,” we cultivate societies where trust replaces coercion, and collective flourishing transcends individual ambition. This is the timeless art of leading without ruling, achieving without contending—the essence of the Dao.
True power lies in lowering oneself, like water flowing downward. This counters conventional notions of leadership rooted in dominance or control.
But it is crucial to note that, consistent with Laozi’s enduring philosophy, true humility here should never be taken to extremes. The humility described is measured and principled—not blind or excessive submission. It does not imply self-effacement, sycophancy, flattery, self-abasement, spinelessness, or loss of dignity. Instead it is self-containment for alignment with the Dao.
Critically, the act of ‘staying below’ discussed here is fundamentally about selflessness—placing the interests of others and the collective above one’s own. Under this overarching principle, flexibility in approach naturally manifests through practices such as yielding, modesty, and non-contention.
The Sage leads by emptying the self, allowing the people to ‘delight in pushing them forward without resentment.’ Thus, methods like yielding or non-contention are not passive concessions but expressions of profound unity—where personal desires dissolve into the greater harmony of the Tao.
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