The Tao te Ching Chapter 35: The Quiet Master

For this chapter we will use Legge's translation

To him who holds in his hands the Great Image (of the invisible Dao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.

Music and dainties will make the passing guest stop (for a time). But though the Dao as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.

Interpretation

This small and straight forward chapter holds many clues about how to be and recognize a great person.  

The first stanza makes the observation that those who understand the Tao are safe, good friends who will bring comfort to those around them.

The second stanza can be seen to be making a more subtle point.  It says that while "music and dainties"  can attract a person for a short time, the seemingly insignificant Dao has unlimited uses.  

It seems strange in a society dedicated to always having more to consider the value of nothing.  There are some clues to this in western culture.  Consider "deep listening" the practice of sitting with those in crisis and listening to their story without directing or judging.  Consider the young child, who when they lose their temper, is allowed to sit in a quiet room rather than being punished.  Consider the value of a quiet walk in the park after a hectic days work. Truly nothing can be as valuable as something!

Perhaps the author means to suggest that you may know a great person, someone filled by the Tao by the fact that they do not require anything from you.  "Music and dainties" can be seen and any entertainment and distraction.  The phone call from the television company offering you another hundred channels is appealing but would you not rather have a call from a friend who can listen without complaint to your troubles?

The Tao te Ching Chapter 32: The Nature of the Tao

Tao in its eternal aspect is unnamable.

Its simplicity appears insignificant, but the whole world cannot control it. If princes and kings employ it every one of themselves will pay willing homage. Heaven and Earth by it are harmoniously combined and drop sweet dew. People will have no need of rulers, because of themselves they will be righteous.

As soon as Dao expresses itself in orderly creation then it becomes comprehensible. When one recognizes the presence of Dao he understands where to stop. Knowing where to stop he is free from danger.

To illustrate the nature of Dao's place in the universe: Dao is like the brooks and streams in their relation to the great rivers and the ocean.

Interpretation:

It is sometimes difficult to explain to western thinkers that you are describing something that cannot be grasped by thought.  In chapter 1 of the Tao te Ching, the author tells us that the originating force of the universe has no name or face.  Perhaps it is easiest to think about it like this; The Tao is the experience of the universe happening, thoughts and words are a way of describing the universe happening.   Wanting now to talk directly about the Tao again, the author begins this chapter with a reminder that that which we are describing is the unnamed force behind all things.

The second stanza makes several statements.  I says that it is easy to overlook the power of the Tao but those who see its use willingly offer loyalty to it.  The third sentence can be taken to mean the "sweet" or perhaps "goodness" fall naturally from it.  The final sentence observes that those who follow Dao need no rulers since they themselves will be of good heart and honest nature.

The third stanza says that when the Dao begins to take form, it becomes understandable to the human mind.  Seeing the Dao behind all things gives one insight into when to stop acting, thus protecting them from danger.

The third stanza may seem to say that the Dao is like brooks and streams, smaller than rivers, but probably should be taken to mean, comes before.  If there were not brooks and streams, there would be no rivers and oceans.  Although we cannot see the stream when we look at the river, we know it must be there.

Understanding the Tao te Ching Chapter 7: 韜光

7.

Heaven is eternal, earth is lasting. The reason why heaven and earth are eternal and lasting is because they do not live for themselves; that is the reason they will ever endure.


Therefore the wise man will keep his personality out of sight and because of so doing he will become notable. He subordinates his personality and therefore it is preserved. Is it not because he is disinterested, that his own interests are conserved?

Interpretation:

Imagine a group of children playing with a ball.  They can play lots of different games and, as long as they are willing to share, they can all play peacefully.  Now imagine that one child feels slighted for some reason.  He does not feel that he is getting his fair turn.  He announces that the ball is his, he takes it from the others.  If you want to play, he declares,  you must play by his rules so that he can be assured his fare share.  Soon fights will break out, others will try to take the ball or refuse to play with him.  This Chapter makes the observation that the jealous, self-serving child will likely find less success than the child that shares readily.  

The same is true for all people, the gifts, knowledge, power, (the ball) that we each own, we can claim for ourselves, but how often does this self service cause us more pain and grief, and bring us less reward than if we forget ourselves and live, work, share (play) as if we had no sense of ownership?