MEDITATIONS: SUN TZU’S THE ART OF WAR, CHAPTER TWELVE

Often in Chinese philosophy and religion, the element given the most attention by way of metaphor is water. However, Sun Tzu approaches differently. Instead of water, he devotes an entire chapter of his Art of War to fire—and he means fire literally, not figuratively.

There are five ways of attacking with fire. The first is to burn soldiers in their camp; the second is to burn stores; the third is to burn baggage trains; the forth is to burn arsenals and magazines; the fifth is to hurl dropping fire amongst the enemy. (Sun Tzu 114)

Unlike in other chapters, Sun Tzu does not elaborate one each of the five ways. Instead, he focuses on the general principles of the use of fire in warfare in any circumstance. This is because of the nature of using fire. The “five ways” are really five different targets. The use of fire across them is always the same—confusion, dismay, and utter destruction:

By means of water, an enemy may be intercepted, but not robbed of all his belongings. (114)

Fire is the means of taking everything from one’s opponent and thereby crushing his morale as well as his ability to fight.

“Then why not employ the essence of fire at all times?” one may ask.

The reason for temperance is the same reason fire possesses so much destructive power. It is dangerous and fickle. Fire is a force of heaven and is facilitated or squelched by the seasons and the winds. Oxymoronically, fire is indiscriminate. Once a blaze is set, it spreads where it will, not where the general wills it.

That is why one must conform to the conditions of the use of fire—and not the other way around. Sun Tzu says:

There is a proper season for making attacks with fire, and special days for starting a conflagration....

In attacking with fire, one should be prepared to meet five possible developments:

When fire breaks out inside the enemy’s camp, respond at once with an attack from without. If there is an outbreak of fire, but the enemy’s soldier’s remain quiet, bide your time and do not attack.

When the force of the flames has reached its height, follow it up with an attack, if that is practicable; if not, stay where you are.

If it is possible to make an assault with fire from without, do not wait for it to break out within, but deliver your attack at a favorable moment.

When you start a fire, be windward of it. Do not attack from the leeward. (114)

In all cases, the use of fire requires patience and timing. One waits to see the pattern of the flames and their effects, then one strikes while the iron is hottest. This is because one must know whether to move in a complementary or a compensatory manner to the raging flames.

There will be certain conditions, such as the fire breaking out from within, when compensating for where the fire is weakest is wise. Attacking from without under these circumstances will trap a panicked force from its only escape path.

On other occasions, one must direct his forces along with the flames. This is what one does when he positions himself windward. He avoids the smoke and fanning flames as they are fed by the winds blowing in from behind him. In such a case, the wise man lets the fire serve as his front rank, consuming his opponents forces before a single man seems combat.

The principle behind the use of fire is the same as that of any irreversible action.

There are many moments in life during which the decisions made cannot be unmade. These are forks in the road, and once a path is chosen, the other becomes nothing more than a thing imagined. This is a recognition of a lack of control over fate. The wise man, just as the wise general, knows that he cannot have everything. There is no such thing as perfection, only dialectic decisions—trade-offs, to call them by another name.

This is why Sun Tzu advises:

If it is to your advantage, make a forward move; if not, stay where you are. Anger may in time change to gladness; vexation may be succeeded by content. But a kingdom that has been destroyed can never come again into being; nor can the dead ever be brought back to life.

Hence the enlightened ruler is heedful, and the good general full of caution. This is the way to keep a country at peace and an army intact. (116)

Sun Tzu. The Art of War, translated by William Ridgeway, Sweetwater Press, 2008.