A Dialectical Analysis of the Tripartite Qualities of 'Dao' in the Guanzi: Intricacy, Expansion, and Solidity

IV. "When moderation and appropriateness are in harmony, they will naturally arrive." — Artificiality or Naturalness$1

The final question: Is Dao cultivation artificial or natural$2

If the Dao is natural ("they will naturally arrive"), then why is artificial cultivation necessary ("Once the four limbs are proper, blood-Qi is tranquil, one intention grasps the mind, ears and eyes are not licentious")$3 If artificial cultivation is necessary, how can it be said that the Dao "naturally arrives"$4

This contradiction is resolved by understanding that: The purpose of cultivation is not to create the Dao but to remove obstacles that obscure the Dao. The Dao is already present; artificial cultivation merely clears away what obscures the Dao (excessive desires, scattered thoughts, improper posture). Once the obstacles are cleared, the Dao naturally manifests—this is "they will naturally arrive."

Using an analogy: The sun is always shining in the sky, but dark clouds obscure it. Cultivation is not about creating the sun but about dispersing the clouds. When the clouds disperse, the sun shines naturally—this is "natural arrival." However, dispersing the clouds requires human effort—this is cultivation.

This explanation perfectly reconciles the contradiction between artificiality and naturalness and explains why Neiye encourages active cultivation ("Ponder it, ponder it again...") while also emphasizing avoiding excess ("do not push it to the extreme")—because the purpose of cultivation is to remove obstacles, not to create something new. Excessive cultivation itself becomes a new obstacle—this is "Pondering without ceasing leads to internal confinement and external isolation."