The Huainanzi asserts that the patterns of Nature are divine and sacred, emphasizing that one must follow these patterns to thrive, as deviation can lead to peril (HNZ p. 43). This sacred orchestration is directly perceptible only to those who have merged with the Way and lost their self-identity, a condition the Huainanzi ascribes to the 聖人 shengren (sage). 神明 Shenming, or sacred vision, allows the sage to consistently discern the patterns and similarities of 神氣 shen qi that constitute the flow of the Way (HNZ 6.3, 13.17). Shenming penetrates reality without delusion, enabling the perception of Supreme Harmony, also known as seeing in singularity, which is seeing at once the being and non-being components of things and circumstances.

The sacred vision of the sage and the penetrating vision of the Superior Person both require harmony, a quality of the heart that requires vigilance, preparedness, and particularity (HNZ 6.6, 6.7, 9.29). Potency, an attribute of harmony, signifies that knowing harmony leads to constancy, which brings clarity (HNZ 7.6, 12.16, Laozi 52). Paragons of virtue who have mastered the Way embody this harmony within themselves (HNZ p. 78). They understand that equilibrium and simplicity are the essence of the Way (HNZ 2.9), exemplifying how aligning with the natural order fosters personal clarity and efficacy of action.

The Huainanzi emphasizes the ability of sages to observe the details that distinguish between like and unlike, a discernment that common people often find confusing (HNZ 12.12, 13.17). This confusion arises because appearances can be deceptive—people might mistake fierceness for knowledge, foolishness for Humaneness, and stupidity for courage. Common people tend to imitate what they see, while the superior person categorizes and understands like a skilled craftsperson. For instance, ordinary people might believe that pigs serve in sacrifices because they are superior, but in reality, people choose them because they are readily available, not due to inherent superiority (HNZ 13.21).

Uneducated people often believe in monsters and prodigies and struggle to restrain themselves (HNZ 13.21). They have difficulty grasping the true reasons behind events, which involve complex interactions of qi mechanics and the principles of yin and yang. Moreover, they lack understanding of their intrinsic nature and how to avoid transgressing it. For the authors of the Huainanzi, normal people cannot comprehend normal events, requiring the extraordinary perception of the Superior Person or the sage to order them indirectly via the indirect mechanics of 感應 ganying and 無為 wuwei.

The belief in external spirits is rooted in a sense of powerlessness; the common person wants to believe that someone, or something, is out there calling the shots. By identifying the single point of power controlling the situation, they regain a sense of control. However, the more knowledge people have, the more polarized they become. Decisions are driven not by fact but by emotions and hidden narratives that frame interpretation and manipulate persuasion. People tend to attack what they see (form) or mimic and treasure it. Both instances lead to the destruction of the perceived and the ensnarement of the perceiver. Due to these limitations, sages long ago created rituals and stories about ghosts and spirits to guide people toward actions that accord with their intrinsic nature. These narratives help motivate ordinary individuals to act appropriately, such as recognizing their limits and avoiding dangers like the wind.

Rituals and stories of ghosts and spirits serve as compasses, steering people’s intentions toward moral and socially beneficial behavior (HNZ 13.21). While the objects of sacrifice might not derive pleasure from the offerings, the belief in these rituals empowers people morally, helping them avoid hardship and suffering. These practices reinforce the natural order: sacrifice precedes feasting, and undressing comes before washing, highlighting the importance of maintaining a proper sequence and arrangement in all actions (HNZ 16.138).

Superstitions naturally enrich, texture, and add variety to the cultural tapestry. Society does not need a hygienic policy to eradicate these beliefs. The Huainanzi teaches that people respond to what is genuine. Authoritative parenting comforts children because they know the rules stem from love and that judgment comes from the one who loves them the most. Virtue comes from virtue, but happiness does not come from happiness; it comes from knowing how to suffer, which is resilience. Like craftsmanship, resilience cannot be inherited or entirely taught; one must model, experience, and strengthen it through practice.

Sometimes, individuals find themselves in situations where they do things they normally wouldn’t, ultimately causing themselves harm or engaging in self-defeating thoughts and actions, such as mixing mortar in a well to fix it. Many ordinary people have an external locus of control and feel low self-efficacy. They need to be modeled with high standards and encouraged to regain self-agency. The ruler in the Huainanzi is authoritative, not authoritarian, leading with 文 wen and 武 wu—Moral Potency and Awesomeness—to be loved and obeyed.