Chapter 56: Restraining The Self

For this Chapter we will use Susuki's translation

One who knows does not talk. One who talks does not know. Therefore the sage keeps his mouth shut and his sense-gates closed.

"He will blunt his own sharpness, His own tangles adjust; He will dim his own radiance, And be one with his dust." This is called profound identification.

Thus he is inaccessible to love and also inaccessible to enmity. He is inaccessible to profit and inaccessible to loss. He is also inaccessible to favor and inaccessible to disgrace. Thus he becomes world-honored.

Tao Te Ching Chapter 56

Interpretation:

This chapter can be seen to reiterate a theme common in religion.  Those of knowledge, as part of the process of living in peace or for some other reason often choose to stay silent.  This chapter can be seen as similar to Proverbs 17:27 in the Christian Bible.  It reads, "He that hath knowledge spareth his words, and a man of understanding is of an excellent spirit."

Sri Ramakrishna, the 19th Century Hindu mystic explained it this way.  "The nearer you approach to God, the less you reason and argue.  When you attain Him, then all sounds-all reasoning and disputing-come to an end.  The you go into samadhi-sleep, into communion with God in silence."

So it can be said that this chapter is one whose lesson is most widely agreed upon world wide.

The first stanza simply states that those who understand the Tao are those most likely not to speak of it.

The second stanza repeats an often repeated message in Taoism that the wise tend to live simple lives.  By extrapolation, though you may not hear a wise person speak, you can know them by their simplicity.

The third stanza repeats earlier chapters that remind us that attachments are the source of problems.  Those who remain unattached live without difficulty.

Chapter 54: Recognizing Tao

The thing that is well planted is not easily uprooted. The thing that is well guarded is not easily taken away.

If one has sons and grandsons, the offering of ancestral worship will not soon cease.

He who practices Dao in his person shows that his de [teh] is real. The family that practices it shows that their de [teh] is abounding. The township that practices it shows that their de [teh] is enduring. The state that practices it shows that their de [teh] is prolific. The empire that practices it reveals that de [teh] is universal.

Thereby one person becomes a test of other persons, one family of other families, one town of other towns, one county of other counties, and one empire of all empires.

How do I know that this test is universal? By this same Dao.

The Taoism



Interpretation:

While the Daoist is not generally concerned with the opinions of others, this chapter can be seen an examination of how to recognize Tao in action in homes, towns, and nations.

The first stanza can be seen to say that care use of Tao gives strong results.  If we are careful in the design of our homes, towns and nations, they will be like well planted gardens.

The second stanza observes that these virtues are passed from generation to generation.  Taken together with the first stanza the message may be seen as, "the good virtues that we instill today will be passed forward."

The third stanza is can be seen as a reminder that Taoism requires substance.  If your teh (way of being) is strong it can be passed on.  If it is not, then it cannot be passed.  Taoism is not about thought or concept but about the way we live.  If this is true for one person, it is also true for our families and nations.

The fourth stanza can then be seen as pointing out that the living Dao is observable at all levels of society from the individual to the nation when it is being practiced.

The final stanza can be seen to be saying something to the effect of "these truths are self evident."  Either Tao is being followed or it is not.

Chapter 52: Understanding Attachment

When creation began, Dao became the world's mother.

When one knows one's mother he will m turn know that he is her son. When he recognizes his sonship, he will in turn keep to his mother and to the end of life will be free from danger. He who closes his mouth and shuts his sense gates will be free from trouble to the end of life. He who opens his mouth and meddles with affairs cannot be free from trouble even to the end of life.

To recognize one's insignificance is called enlightenment. To keep one's sympathy is called strength. He who uses Dao's light returns to Dao's enlightenment and does not surrender his person to perdition. This is called practicing the eternal.

Interpretation:

This chapter deals with the subject of attachment.

The first stanza observes that, since the Dao came before all things, when the physical Universe came into being, the Dao was its origin.

The second stanza observes that, when we realize that we come from a place before the physical world, we can see that we are free and not bound to the suffering of this life.  The second sentence of this stanza can be seen to be repeating a message from the Buddha.  Our senses are of this world, to know our true self, we must go beyond them.  We must not remain attached to this world and the sensations it pour in to us through our bodies.

The first two sentences of the final stanza can be seen as statements on the values of modesty and compassion.  The last two remind us again to remember our true nature and to not fall into the trap of physical form.

Chapter 51: What is teh

Tao gives life to all creatures; de [teh] feeds them; materiality shapes them; energy completes them. Therefore among all things there is none that does not honor Dao and esteem de [teh].

Honor for Dao and esteem for de [teh] is never compelled, it is always spontaneous.

Therefore Dao gives life to them, but de [teh] nurses them, raises them, nurtures, completes, matures, rears, protects them.

Tao gives life to them but makes no claim of ownership; de [teh] forms them but makes no claim upon them, raises them but does not rule them. This is profound vitality (de [teh]).

Interpretation:

The "teh" or "te" of an object is often described as its "virture."  Another way to look at "teh" would be "natural purpose."  This definition may help in the understanding of the above passage, since all things, even things that we find to be without virtue do serve the purpose that is natural to their being.

Stanza one separates out four states of being, the self created by Tao, the self created by natural purpose, the physical self and the energy that flows through all of the above.

Stanza two can be seen to be saying that honor and respect for the nature of things is natural within.

The third stanza observes that the Dao itself gives rise to all things (including teh) but that teh may be defined separately as the driving force that completes the unique shape of each thing.

We see again in the fourth stanza the much repeated message that Dao and now also teh do these things spontaneously and without desire to own or possess.  It is this selflessness that give teh such unlimited power.

Chapter 48: The Limits of Learning

He who attends daily to learning increases in learning. He who practices Dao daily diminishes. Again and again he humbles himself. Thus he attains to non-doing (wu wei). He practices non-doing and yet there is nothing left undone.

To command the empire one must not employ craft. If one uses craft he is not fit to command the empire.

Interpretation:

There is a common saying, "The wise are not learned and the learned are not wise.  This stanza may be seen as comparison between learning for the sake of control and learning to be content.  We are can easily imagine a scatterbrained scientist who has memorized thousands of species names and endless details about birds but cannot remember to take care of a pet.  Then there is the person who has lived in nature and knows nothing of the names or scientific details of animals but can raise them and love them as family.   How does the second man, the wise man, acquire this ability?  By being still and observing.  Listening rather than doing.  This can be seen as the message of this chapter.

Stanza one points out the difference between the person who seeks intellectual knowledge and the the person who seek the Dao. 

The second stanza observes that the intellectual eventually fails.  This can be seen to say that the intellectual who is out of touch with the natural wisdom of listening and non-doing cannot value what he learns 

Chapter 47: Seeing Within

For this chapter we will use Susuki's translation:

"Without passing out of the gate The world's course I prognosticate. Without peeping through the window
The heavenly Reason I contemplate. The further one goes, The less one knows."

Therefore the holy man does not travel, and yet he has knowledge. He does not see things, and yet he defines them. He does not labor, and yet he completes.

Interpretation:

Since the Daoist seeks to understand the world and life from the place before form, they need not trave to seek knowledge, by looking within, he can seek the structures and forms that lie beneath for.  If you look to the place before yen and yan, before light and dark, you look also to the place before here and there.  From this place before, all forms that rise from the Tao seem natural and understandable without study or intellectual understanding.

Stanza one observes that the knowledge of the dao comes from still contemplation not movement.  The last stanza, "the further one goes, the less one knows."  Can be interpreted to mean any movement, study, thought, away from still contemplation.

The second stanza tells us the benefits of seeking this stillness.  Internal knowledge, understanding, and wu wei, completion through non-action.  

Chapter 46: Contentment

When the world yields to Dao, race horses will be used to haul manure. When the world ignores Dao war horses are pastured on the public common.

There is no sin greater than desire. There is no misfortune greater than discontent. There is no calamity greater than acquisitiveness.

Therefore to know extreme contentment is simply to be content.

Interpretation:

It is sometimes surprising how many people have never examined what and why they desire.  For example, there are very many people in the world who, when you greet them, will immediately and consistently tell you what is wrong, with them, with the weather, with the world.   Since they tend to always respond this way, they must have some desire.  They must be seeking some gratification.  But what?  And why?

This chapter is perhaps the most accessible to the western mind.  It begins with an observation of social behavior and then personalizes it.

The first stanza observes that horses can serve prosperous ends when Dao is followed but destructive ends when it is not.  

The second stanza states clearly that it is desire, (and the Buddha might add, "the inability to acquire what we desire) that keeps us discontent.

The third stanza might be interpreted as "contentment comes from being happy for no reason.  always we want things, the weekend, the new TV, the better job.   How do we feel when we are experiencing a simple pleasure?   petting the dog?  Combing long hair slowly?   Is it possible to feel content simply for the sake of feeling content without any stimuli?

The Tao Te Ching Chapter 38: Being Genuine

For this Chapter we will use Legge's translation:

(Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure)

(Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing.

(Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.

(Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.

Thus it was that when the Dao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.

Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Dao, and is the beginning of stupidity.

Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

Interpretation:

One of the longest chapters in the Tao te Ching, Chapter 38 is also one of the easiest to interpret.  

Here the author makes the observation that those who understand the Dao often do not show it and, conversely, those who seek to demonstrate their daoism, (or any other virtue) do not fully understand the way. The first stanza states exactly that.

The second stanza can be described as wu wei.  Those who are masters at the dao do not need to act in order to be so.  It is simply their nature to be acting in accordance with the way.  

The third stanza can be seen at a statement on the true nature of caring.  Consider the person who helps another person but the person receiving the help does not respond with praise for the helper.  If the helper is solely motivated by the urge to help another person, they do not need praise.  If they seek glorification for their good deed, they are at least partly motivated by ego and self seeking.  

The master taoist is the same.  he or she never seeks praise for being a master taoist.  It is simply who they are.

The fourth stanza contrasts the previous two stanza with person who is self serving.  If they do not receive the praise they believe they deserve, they will become angry.

The fifth stanza refers to a time when the Tao simply was.  In this time there would have been no conditions or states described as the Tao.  The Tao simply was.  The following is a progression that can be seen as a very human descent from a state of grace, to one of rules, to one of meaningless ritual.

The fifth stanza states bluntly that moving away from natural alignment with the Dao is not wise.

Finally, the author reminds us that the Taoist sticks to what is real and practical and stays away from needless flash and showiness.

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?

Understanding the Tao te Ching Chapter 34: The Greatest is Smallest

For this chapter we will use Legge's translation:

All-pervading is the Great Dao! It may be found on the left hand and on the right.

All things depend on it for their production, which it gives to them, not one refusing obedience to it. When its work is accomplished, it does not claim the name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord;--it may be named in the smallest things. All things return (to their root and disappear), and do not know that it is it which presides over their doing so;--it may be named in the greatest things.

Hence the sage is able (in the same way) to accomplish his great achievements. It is through his not making himself great that he can accomplish them.

Interpretation:

This chapter brings together and restates many of the earlier chapters.

In the first stanza the author makes what can be seen as an important comment on an earlier chapter.  Earlier, the author said that left (wisdom) is preferable to right (strength.)  This is however, only in the context of the conduct of people.  Now the author switches focus back to the Dao itself so they first say, (The Dao) "may be found on the left hand and on the right" or The Dao is found in all things.

In the second stanza, the author points out again that the Tao is the source of all things, clothes all things, gives all things shape.  But they also point out that the Tao desires no credit for this, no reward.  It never draws attention to itself.  In this way it is both greatest and least of all things.

The third stanza states plainly that the wise person acts the same way.  Though the can accomplish great things, he requests and requires no status or reward.  It is through remaining small, like the Dao, that he achieves greatness, also like the Tao.

There is a clear parallel between this stanza and a comment made several times in the Bible by Jesus.  For example Mark 9:35:  " "If anyone wants to be first, he must be the very last, and the servant of all."  Does this message appear in other great teachings?  Why do you think this parallel exists?

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 29: Wu Wei

For this chapter we will use Susuki's translation:

When one desires to take in hand the empire and make it, I see him not succeed. The empire is a divine vessel which cannot be made. One who makes it, mars it. One who takes it, loses it. 

And it is said of beings:
" Some are obsequious, others move boldly, Some breathe warmly, others coldly, Some are strong and others weak, Some rise proudly, others sneak."

Therefore the holy man abandons excess, he abandons extravagance, he abandons indulgence.

Interpretation:

One of the key concepts of Taoism, Wu Wei, is explored in this chapter.  Wu Wei can be described as having the wisdom to know when to act.  It is summed up quite nicely in  Reinhold Niebuhr's  serenity prayer:  

"God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference."

Knowing that the author favors Wu Wei, this chapter can be interpreted to be a caution against over action.

Stanza one observes that control cannot really be taken.  By attempting to do so, we often destroy or change that which we wish to control.

The second stanza observes that humans nature is varied and different people approach issues differently.  

The third stanza can be seen as saying, "regardless of your nature, you are wise to limit your interference.  Practice Wu Wei.

Understanding the Tao te Ching Chapter 26: Remaining Calm

The heavy is the root of the light; the quiet is master of motion.

Therefore the wise man in all the experience of the day will not depart from dignity. Though he be surrounded with sights that are magnificent, he will remain calm and unconcerned.

How does it come to pass that the Emperor, master of ten thousand chariots, has lost the mastery of the Empire? Because being flippant himself, he has lost the respect of his subjects; being passionate himself, he has lost the control of the Empire.

Interpretation:

Here the author ties the issue of opposites to individual life.  We know from earlier chapters that light and dark make each other, and the neither good nor evil can exist without the other.  So if we wish to remain on the path, how do we react to the events around us?  Too much excitement and we lose control, too much control and we lose passion.  The author suggests to us that we do not overreact to any experience that we have.  When the author asks how the master of the chariots can lose mastery of the kingdom, we can read them to say, if we cannot master our own responses, we cannot control the world around us.



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Understanding the Tao te Ching Chapter 20: Accepting Life

We will use Legge's translation for this chapter:

20.

When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display.  But mark their issues, good and ill;  --What space the gulf between shall fill?

What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!

The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos.

Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Dao).

Interpretation:

This is perhaps the most difficult to understand passage in the Tao te Ching.  The writing is so inconsistent with the writing in other parts of the book that many people have used this passage as the basis for arguing that more than one author wrote the Tao te Ching.  

Goddard clearly did not appreciate it's value.  Beginning with the third stanza, he stopped translating, writing this instead.  "

"(The balance of this sonnet is devoted to showing the difference between the careless state of the common people and his own vision of the Tao. It is one of the most pathetic expressions of human loneliness, from lack of appreciation, ever written. It is omitted here that it might serve for the closing sonnet and valedictory.)"

But is this chapter a "pathetic expression of human loneliness?'"   Regardless of whether or not this chapter was written by the same author, comparing it to earlier messages in the book, we may gain some insight into the author's intent.

Earlier the author has stated that the solution to peace and happiness is not to try to solve the problem of life but to accept life as it is.  In that context, perhaps the "learning" the author wants to avoid is the desire to "sort out" or "overcome" life.  Then the "yes" that is ready becomes the will to overcome and the "yea" that is flattering becomes kind hearted acceptance.  

There is an indication that this is the author's intent in the second stanza where he agrees that the things men fear are real and are dangerous but points out that there is no end to these troubles.

So, if you gave up trying to overcome life and simply said "yea" to it, how would you look to other people.  This is the bulk of the third and fourth stanza.

The chapter ends with a note that the author does not suffer as his imagined observers think he does because he is at one with the "nursing mother" or yin power of Tao.  Some authors have translated this line as receiving milk from the mother Tao.  Or put another way, the author does not participate in the toils of other men and so appears stupid to them but because he is in touch with the Tao, he still receives what he needs.

Understanding the Tao te Ching Chapter 19: Vanity

19.

Abandon the show of saintliness and relinquish excessive prudence, then people will benefit a hundredfold. Abandon ostentatious benevolence and conspicuous righteousness, then people will return to the primal virtues of filial piety and parental affection. Abandon cleverness and relinquish gains, then thieves and robbers will disappear.

Here are three fundamentals on which to depend, wherein culture is insufficient. Therefore let all men hold to that which is reliable, namely, recognize simplicity, cherish purity, reduce one's possessions, diminish one's desires.

Interpretation:

The main theme of this chapter has been explored before, namely that, since high and low, good and bad, create each other, the way to peace lie in avoiding both.  

The line "then people will benefit a hundredfold," makes it appear that this chapter is directed at a ruler or leader again.  The second stanza though lends itself easily to advice for daily living.  It observes that culture, cannot provide these answers, pointing out again that true peace it found within.

The three "fundamentals" referred to are generally considered to be, "abandon saintliness and excessive prudence,"   "abandon benevolence and conspicuous righteousness," and "abandon cleverness and gain."

It is interesting to note that the author qualifies his statements,  Why do you feel the says "excessive prudence" and "conspicuous righteousness" rather than just "prudence" and "righteousness?"

Understanding the Tao te Ching Chapter 13: Favor and Disgrace are Equal

13.

Favor and disgrace are alike to be feared, just as too great care or anxiety are bad for the body.

Why are favor and disgrace alike to be feared? To be favored is humiliating; to obtain it is as much to be dreaded as to lose it. To lose favor is to be in disgrace and of course is to be dreaded.

Why are excessive care and great anxiety alike bad for one? The very reason I have anxiety is because I have a body. If I have not body why would I be anxious?

Therefore if he who administers the empire, esteems it as his own body, then he is worthy to be trusted with the empire.

Interpretation:

This chapter is again talking about seeking balance rather than a high place.  This time the context is appearance before other people.  Are we considered to be "favored?"  Are we considered to be "disgraced?"  The author recommends avoiding both positions.  It is easy to understand why disgrace is undesireable who why favor?  Perhaps the life of the movie star can be used as an example.  The famous person, while receiving many benefits from fame also cannot go to a restaurant without being approached by fans, photographers hound them constantly and their private affairs are likely to appear on the front page of magazines.  Truly they pay a high price for their fame.

The author, desiring a quiet, and balanced life, avoids both favor and disgrace.  Preferring to live a quiet, unnoticed life.

The second stanza is often interpreted to mean that it is somehow unsatisfactory to have a body or to be living.  This is inconsistent with the message of the Tao te Ching.  It is more likely that this passage is meant as reminder that the Tao itself is not concerned with issues of favor and disgrace.  It is only those of us seeking to care for our human bodies that conceive and worry about such notions.  A good way to observe the truth of this is to explain to a dog or cat the shame of nudity.  Truly favor and disgrace are human attributes. 

The final message is for those who would rule.  If you would treat the ruled as your own body, your worries will serve those you lead.

Understanding the Tao te Ching Chapter 11: 無用

For this chapter we will use Susuki's translation:

11.

Thirty spokes unite in one nave and on that which is non-existent [on the hole in the nave] depends the wheel's utility. Clay is moulded into a vessel and on that which is non-existent [on its hollowness] depends the vessel's utility. By cutting out doors and windows we build a house and on that which is non-existent [on the empty space within] depends the house's utility.

Therefore, existence renders actual but non-existence renders useful.

Interpretation:

If ever the Tao te Ching was so simple that its meaning was overlooked, this chapter is it!   The very direct message here is that what exist and what does not exist combine to make usefulness.  A wrench needs a strong bar in order to be useful.  Equally, it needs the opening for the nut.  The engine of the car gives it drive, but without the void where the passengers sit, it is of no use as a transport.  

This message also conveys very subtly but usefully into the arena of the human mind.  How crowded with things, thoughts and ideas our minds are!  Can you see the value of empty spaces there.  A useful story is told of Emperor Hirohito.  As the ruler of war time Japan during World War II, Hirohito's day was busy from morning till night with meeting after meeting.  It is said that Hirohito and his entourage arrived one day to find they were at the wrong meeting.  There was only an empty room full of chairs.  Hirohito stepped into the room, paused, then turned to his companions and said, "We must have more meetings like this."

Can you find the place of useful emptiness in your mind?  What do you cultivate if you spend time there? 

Understanding the Tao te Ching Chapter 10: 能為

For this chapter we will use Legg's translation.

10.

When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.

In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Dao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Dao).

Interpretation:

This passage is again about how to rule people.  What is immediately interesting is that the author does not discuss how to rule other people until he first discusses how to master the self.  He asserts that our animal and intelligent minds can be brought together, that we can by focus become childlike again and so be cleansed to purity.  It is only after these accomplishments that we may be ready for rule.

In the second stanza, it may be useful to substitute the word desire or ego for the phrase (purpose of action.)  Of course a ruler will take some action but can they do so only out of the motivation of providing for the people without any desire for personal gain or fame?   the author compares rulers the Tao itself.  All things rise from the Tao, all things feed from the Tao, yet the Tao never seeks anything for itself nor does it claim ownership of anything.  Can a ruler be likewise so present and yet so passive?  Can a teacher teach a student without seeking praise, can a father build a home for his children without demanding some praise?  

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?

Understanding the Tao te Ching Chapter 6: 成象

6.

The Spirit of the perennial spring is said to be immortal, she is called the Mysterious One. The Mysterious One is typical of the source of heaven and earth. It is continually and endlessly issuing and without effort.

Interpretation:

While the Tao is considered to be boundless and formless, Taoist describe the world of form as drawing energy from the yin and yang.  The yin is considered to be receptive and nurturing, female, the yang, expressive and energetic, male.  This chapter can be seen as a description of yin.

Susuki translate the same passage this way.

"The valley spirit not expires,
Mysterious woman ’tis called by the sires. The mysterious woman's door, to boot, Is called of heaven and earth the root. Forever and aye it seems to endure And its use is without effort sure."