Chapter 49: Love to All

The wise man has no fixed heart; in the hearts of the people he finds his own.

The good he treats with goodness; the not-good he also treats with goodness, for de [teh] is goodness. The faithful ones he treats with good faith; the unfaithful he also treats with good faith, for de [teh] is good faith.

The wise man lives in the world but he lives cautiously, dealing with the world cautiously. He universalizes his heart; the people give him their eyes and ears, but he treats them as his children.

Interpretation:

This chapter repeats the earlier message about listening.  Now it observes that listening to the hearts and desires of others is a useful guide for choosing our own feelings.

It also shares a message from Buddhism.  The Buddha observed that being angry with someone is like holding a coal that you mean to throw at another person.  Whatever happens to the other person, we can be sure your hand will get burned.  This same sentiment is reflected here where the author suggests the wise person treats all people with good heart whether they are bad or good themselves.

The first stanza reminds up to be flexible in our feelings.  To understand the people around us and let them move our hearts.

The seconds stanza can be seen to say that compassion is universal.  Who needs compassion more than those whose hearts are so sick that they hate and treat us unfairly?

The third stanza repeats a frequent message from the Dao de Ching, careful action is the road to good life.  it also reminds us to care for all people as if they were our children.  This is in agreement with the teachings of the Christian Bible which tells us to "love our neighbors as ourselves."

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 40: Being at Rest

Text:

Retirement is characteristic of Dao just as weakness appears to be a characteristic of its activity.

Heaven and earth and everything are produced from existence, but existence comes from nonexistence.

Interpretation:

It is often difficult for people to understand that the Tao te Ching clearly recommends doing nothing as a useful activity.  We do hold the clue to this in our society however.  Many of us wait anxiously for the weekend or lunch break or any time that we can "zone out" for a while.  These moments of peaceful inactivity are as essential to our ability to live effectively as our moments of activity.  The Tao te Ching may be said to embrace this notion.  This chapter may be interpreted to say, Relaxing is very healthy.

The first stanza observes that the Tao lies at rest and reiterates the earlier theme that the Tao appears weak.

The second stanza observes that everything thing that is (and is active) came from the formlessness of the Dao (and was inactive.)  Perhaps this can be interpreted to mean that the state of rest is the true form of the universe at its core.

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 37: Leading Naturally

Tao is apparently inactive (wu wei) and yet nothing remains undone. If princes and kings desire to keep) everything in order, they must first reform themselves. (If princes and kings would follow the example of Dao, then all things will reform themselves.

If they still desire to change, I would pacify them by the simplicity of the ineffable Dao.

This simplicity will end desire, and if desire be absent there is quietness. All people will of themselves be satisfied.

Interpretation:

This chapter is again about the rule of people but may also be interpreted as advice on management of the self as well.  

It is important to note, here as in other chapters, the author does not indicate that the Tao does not act.  Wu wei suggests natural action rather than action inspired by desire.  The practitioner of Wu wei will stay at rest unless and until they are motivated, they will act in accordance with the need and then return to rest without claiming credit or glory for themselves.  There was a television show once about sailors in Indonesia.  It described their actions this way;  "I never heard Captain Tundry give an order but the crew responded at once to the needs of the ship."  A very wu wei sort of leadership and crew and very much the message of this Chapter.

The first stanza restates the function of wu wei and observes that, like Captain Tundry's crew, the people with respond with wu wei to a leader who practices wu wei.

The second stanza may be interpreted to mean the the author advocates the teach of Tao, or that Tao can be used like television to keep the masses at rest.

The third stanza agrees that a desireless person or nation will remain at rest and that people can of their own accord remain at peace.

Understanding the Tao te Ching Chapter 33: Enlightening Yourself

For this Chapter we will use Susuki's Translation:

One who knows others is clever, but one who knows himself is enlightened. One who conquers others is powerful, but one who conquers himself is mighty.  One who knows contentment is rich and one who pushes with vigor has will. 

One who loses not his place endures. One who may die but will not perish, has life everlasting.

Interpretation:

Here the author speaks directly about the benefits to the individual of taoist behavior.  

The two sentences of the first stanza seem generally well understood.  Happiness and unhappiness are conditions of our own existence.  Understanding others, learning to manipulate others can never be as effective as addressing the sources of happiness and unhappiness in ourselves.

The first part of the stanza also seems clear and is common in western thought.  If you are content you have all the riches you need.  The second half of the stanza is somewhat in doubt however.  It is not clear from this translation whether "will" is a desirable thing to have.

The original text reads this way:

自勝者強

And may suggest that a person of great will is better able to live with contentment.  Or perhaps seek enlightenment within.

The second stanza hints at a common trait among taoist.   Most who follow the Tao do not fear death.  It is as naturally a part of the natural order as is birth.  The rising and falling of all things, even the self is seen as right and natural.  Perhaps this view can be understood by seeing that the taoist does not view himself as separate from the world around him.  An iceberg is still water, does it make sense that the iceberg should be prevented from melting back into the ocean as it passes into warmer water?  The Taoist does not die, he or she moves from form to form as is natural.

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 31: Avoiding Warfare

Even successful arms, among all implements, are unblessed. All men come to detest them. Therefore the one who follows Dao does not rely on them. Arms are of all tools unblessed, they are not the implements of a wise man. Only as a last resort does he use them.

In propitious affairs the place of honor is the left, but in unpropitious affairs we honor the right.

Peace and quietude are esteemed by the wise man, and even when victorious he does not rejoice, because rejoicing over a victory is the same as rejoicing over the killing of men. If he rejoices over killing men, do you think he will ever really master the Empire?

The strong man while at home esteems the left as the place of honor, but when armed for war it is as though he esteems the right hand, the place of less honor. Thus a funeral ceremony is so arranged. The place of a subordinate army officer is also on the left and the place of his superior officer is on the right. The killing of men fills multitudes with sorrow; we lament with tears because of it, and rightly honor the victor as if he was attending a funeral ceremony.

Interpretation:

This chapter again cautions against the use of violence to resolve conflicts.  Specifically, it is opposed to weapons.   

Stanza one says that all weapons, even very good ones, are undesirable.  It is important to note, that the author does not say a wise man would never use one, only that their use is the "last resort."

Stanza to becomes clear when we understand that, in Chinese culture, the left hand is considered wise and the right hand strong.  If a Chinese person has a left handed child, it is considered a sign that that child will be smart.  So this stanza is a comment that wisdom is preferred over strength.

The third stanza says that even when a wise man is victorious (presumably in an issue of violence) he does not rejoice.  It goes on to question whether or not violence really brings control.  Perhaps it is wise to consider whether or not it is possible to kill without building resentment among the survivors.  

The final stanza restates the earlier comments and observes that the winner in battle is in a no happier place than a man attending a funeral.

There is an apparent paradox in the chapter because killing is natural and part of the Dao for many creatures.  Perhaps the author is observing that killing is not natural for humans or at least not for humans in the context of society.  

Understanding the Tao te Ching 30: The Dangers of Violence

When the magistrate follows Dao, he has no need to resort to force of arms to strengthen the Empire, because his business methods alone will show good returns.

Briars and thorns grow rank where an army camps. Bad harvests are the sequence of a great war. The good ruler will be resolute and then stop, he dare not take by force.

One should be resolute but not boastful; resolute but not haughty; resolute but not arrogant; resolute but yielding when it cannot be avoided; resolute but he must not resort to violence.

By a resort to force, things flourish for a time but then decay. This is not like the Dao and that which is not Dao-like will soon cease.

Interpretation:

While the taoist sees that nature creates and allows to decay all things, the author cautions that resorting to violence as a policy in conduct of the kingdom, is expensive and dangerous.

The first stanza observes that the business of the Empire can be conducted without violence.

The second stanza observes that destruction follows the army.  The author uses examples from classical Chinese warfare, thorns and bad harvest where army have occupied and lands have not been attended.

The third stanza acknowledges the rulers need to be strong but not violent.  It again cautions against the ego.  Is it possible that ego is the seed of violence?

The translation of the third stanza is in doubt and the available translations disagree strongly on its meaning.  Certainly the first sentence is in keeping with the theme of the chapter; the apparent success of violence is followed by swift decay.  

The last sentence however is problematic.  While the Dao is eternal, all things of form do rise and then decay.  This is the natural order.   The original text reads this way:

物壯則老，是謂不道，不道早已。

The phrase, "是謂不道" can be read, "Things strengthening through affection"   

Perhaps the author wishes to say that "strengthening through affection" is the natural way rather than through violence.

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 Ch. 28: Finding Simplicity

He who knows his manhood and understands his womanhood becomes useful like the valleys of earth (which bring water). Being like the valleys of earth, eternal vitality (de [teh]) will not depart from him, he will come again to the nature of a little child

He who knows his innocence and recognizes his sin becomes the world's model. Being a world's model, infinite de [teh] will not fail, he will return to the Absolute.

He who knows the glory of his nature and recognizes also his limitations becomes useful like the world's valleys. Being like the world'svalleys, eternal de [teh] will not fail him, he will revert to simplicity.

Radiating simplicity he will make of men vessels of usefulness. The wise man then will employ them as officials and chiefs. A great administration of such will harm no one.

Interpretation:

These stanza may be said to represent a ladder of progress toward simple life.  

The first stanza suggest that we learn to understand our yin and yang, our expressive and receptive abilities.

The translation of the second stanza is in doubt.  The concepts of sin and innocence are not common in Taoism.  Legge translates the same stanza this way:

"Who knows how white attracts,
Yet always keeps himself within black's shade,
The pattern of humility displayed,
Displayed in view of all beneath the sky;
He in the unchanging excellence arrayed,
Endless return to man's first state has made."

Translated this way, stanza two becomes a lesson in humility; a common theme in Taoism.

Stanza three returns to to the earlier message of the "glory" found within all things that arise from the Tao but reminds us to balance that with our limited nature.  The combination of these three attributes; balance of yin and yang, humility, and glory matched to ability leads to a simple life.

The fourth stanza observes that a person skilled in these three skills can be of great use as leaders because they will not desire to harm anyone.

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.



 2RAD8A3U7SJ5

Understanding the Tao te Ching Chapter 25: The Greatness of All Things

25.

There is Being that is all-inclusive and that existed before Heaven and Earth. Calm, indeed, and incorporeal! It is alone and changeless!

Everywhere it functions unhindered. It thereby becomes the world's mother. I do not know its nature; if I try to characterize it, I will call it Dao.

If forced to give it a name, I will call it the Great. The Great is evasive, the evasive is the distant, the distant is ever coming near.

Tao is Great. So is Heaven great, and so is Earth and so also is the representative of Heaven and Earth.

Man is derived from nature, nature is derived from Heaven, Heaven is derived from Dao. Dao is self-derived.

Interpretation:

What existed the moment before the big bang?  It did not know time, it did not know space or movement.  Does that mean there was nothing there?  The Christians call the force from the time before time God.  The first stanzas of the Bible are very similar to the the first stanza here.

"1 In the Beginning God created the heavens and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep."

The second stanza asserts that the Tao, being unlimited acts without limitation and is the source of all things.

In the third stanza, the author makes a strange statement.  They say, "The Great (tao) is evasive and distant, the distant is ever coming near."  Why do you think the author would describe the Tao as "distant" and "ever coming near" when they in the same chapter make the observation that all things are part of the Tao?

The final two stanzas assert a message that at first seems to disagree with the earlier statements about the ego.    Here the author says that all things are great and possessed of greatness by their nature.  They are all of the Dao and the Dao is great, therefor all of us are great also.  

Knowing that the author believe that serving the ego (asserting greatness) is contrary to the way, how are we to take this new message of greatness?  Can we have greatness without ego?  What does this greatness mean is a world where all things are also suffused with this greatness?  Does this message parallel Jesus' sermon on the mount?  Does it differ? 

Understanding the Tao te Ching Chapter 23: How to Attract Good People

For this chapter we will use Susuki's translation.

23.

To be taciturn is the natural way. A hurricane: does not outlast the morning. A cloudburst does not outlast the day. Who causes these events but heaven and earth? If even heaven and earth cannot be unremitting, will not man be much less so?

Those who pursue their business in Reason, men of Reason, associate in Reason. Those who pursue their business in virtue associate in virtue. Those who pursue their business in ill luck associate in ill luck. When men associate in Reason, Reason makes them glad to find companions.

When men associate in virtue, virtue makes them glad to find companions. When men associate in ill luck, ill luck makes them glad to find companions. "If your faith is insufficient, verily shall ye receive no faith."

Interpretation:

In one of the funniest moments in the Tao te Ching, the author here offers us a warning before making his point.  A hurricane does not last very long and neither do people who talk too much.  This message and others like it point to the realization that people deeply immersed in the Tao seldom speak of it.  This is why even in China, there are so few teachers of the Tao.  The natural way must be experienced not taught and those who teach generally are not advanced in their study.

The message that follows may be interpreted as like attracts like.  If you are on the path, you will find others who are also on the path.  If you fall from the path, you will meet others who are off the path.  

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 17: Leadership and Faithfulness

17.

When great men rule, subjects know little of their existence. Rulers who are less great win the affection and praise of their subjects. A common ruler is feared by his subjects, and an unworthy ruler is despised.

When a ruler lacks faith, you may seek in vain for it among his subjects.

How carefully a wise ruler chooses his words. He performs deeds, and accumulates merit! Under such a ruler the people think they are ruling themselves.

Interpretation:

This is perhaps the clearest advise on leadership offered in the Tao te Ching.  it is most easily accessed in the second stanza.  The message, "if you do not trust others, they will not trust you," is very true inside and outside of the issue of leadership.  If the trust those we lead we find ourselves studying the first and third stanza.  When a leader provides only the framework and gentle nudges in the right direction, then the lead feel ownership of what they accomplish.  This gives them a feeling of worth and a desire to see the work completed in an excellent manner.   The advantage of people who believe they are ruling themselves is the quality of the work they perform.  

The benefits for the leader is followers who willingly participate and do not need supervision and punishment.

The Servant Leadership movement has made the observation that, when leaders seek to remove obstacles from their workers rather than manage their workers, the worker is self-motivated to move into the opening created for them; the essence of this chapter.

Understanding the Tao te Ching Chapter 16: Meditation and Enlightenment

16.

Seek to attain an open mind (the summit of vacuity). Seek composure (the essence of tranquillity).

All things are in process, rising and returning. Plants come to blossom, but only to return to the root. Returning to the root is like seeking tranquillity; it is moving towards its destiny. To move toward destiny is like eternity. To know eternity is enlightenment, and not to recognize eternity brings disorder and evil.

Knowing eternity makes one comprehensive; comprehension makes one broadminded; breadth of vision brings nobility; nobility is like heaven.The heavenly is like Dao. Dao is the Eternal. The decay of the body is not to be feared.

Interpretation:

Taken by itself, this chapter is a good lesson on the value of meditation.  Open the mind, seek the quiet and calm within.  See the rising and falling of life.

Taken in the context of earlier chapters that advised against desire for wealth and fame, this chapter can be seen as a description of what the Taoist seeks instead. 

If we are clear of mind, the author says, we will see in the world around us a natural rising and blossoming and then an equal natural return to "the root."   Realization of this natural cycle not only in the world around us, but also within ourselves leads to great peace.  Even death itself will not be feared.

Perhaps here is a good place to mention a very important detail; Taosit tend to be very happy people.  This is not always obvious from ancient poems and stodgy interpreters but it is the case.  Look at it this way, if you are so freed of your burdens that you do not even fear death, doesn't it follow that you have relaxed quite a bit and are free to enjoy things more?

Understanding the Tao te Ching Chapter 12: 檢欲

12.

An excess of light blinds the human eye; an excess of noise ruins the ear; an excess of condiments deadens the taste. The effect of too much horse racing and hunting is bad, and the lure of hidden treasure tempts one to do evil.

Therefore the wise man attends to the inner significance of things and does not concern himself with outward appearances. Therefore he ignores matter and seeks the spirit.

Interpretation:

This chapter is usually interpreted as "desire is bad."  While it is true that the last sentence of the first stanza contains the message that desire leads to "evil," there is a second message.  The author points out in the first stanza that too much of anything, whether desired or not, is self defeating.  When the author says, "an excess of condiments deadens the taste," they do not say that condiments are good or bad, or that using condiments is good or bad.  They only make the observation that too many of them decreases your ability to enjoy them.  

This is again the difference between the "more is always better" mentality and Taoist thought.  If you have enough of anything, more of it will probably only lead to trouble.  You are less likely to have your less expensive car stolen. You are more likely to have peace in your marriage if you don't keep a lover on the side.  

The first sentence of the second stanza of this chapter and several other passages with the Tao te Ching are sometimes translated as "the wise man attends to the belly."  This can be interpreted as meaning, "the wise man takes care of the things needed for life, and ignores anything beyond that.

A simpler life is easier to keep in balance.