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?

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 21: Accepting the Unknowable

21.

All the innumerable forms of de [teh] correspond to the norm of Dao, but the nature of the Dao's activity is infinitely abstract and illusive. Illusive and obscure, indeed, but at its heart are forms and types. Vague and illusive, indeed, but at its heart is all being. Unfathomable and obscure, indeed, but at its heart is all spirit, and spirit is reality. At its heart is truth.

From of old its expression is unceasing, it has been present at all beginnings. How do I know that its nature is thus? By this same Dao.

Interpretation:

This chapter seems to make two statements.  One that the Tao can't be known and two that it is all present.

To understand these statements, perhaps it is useful to compare it to the Buddha's statement on interdependent origination.  The Buddha stated that no thing existed in and of itself.  You for example are composed of the food you eat, the water and thoughts that have been given to you by others.  Your physical form is chosen in part by the gravity of planet Earth.  You, says Buddha, are not so much a single thing as a junction point of an infinite number of other things.  When viewed this way, the origin of any object or person becomes impossible complex and confusing.  The sheer number of forces involved exceeds the human capacity for thought by a thousand fold.  And yet, these things, you and I, planets and stars do move in and out of existence in a endless cycles of boundless creativity.  What is this endless, seamless stream of existence called?  The author calls it Tao. 

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 18: Falling from Grace

For this chapter we will use Legge's translation.

18.

When the Great Dao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.

When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

Interpretation:

It is sometimes easy to forget that the Tao itself does not know right and wrong.  It does not understand good and bad.  It simply follows its nature and all that rise out of it live also in accord with their nature.  Those who follow the Dao tend not identify themselves with labels such as Democrat or Cub's Fan.  They realize that such feelings rise naturally out of their life experience but that they are not held to the condition democrat.  It is simply something that they are experiencing.  Thus they don't tend to get into idealist quarrels or disagreements in bars with Brave's fans.

This chapter may be seen as the observation that when all people (apparently at some time in the past) observed the Dao, there was little need for concern over right and wrong.  People simply acted or failed to act as was there nature.  There was also little concern with ideas (such as party affiliation.)

The conditions that we see today; people willing to kill over ideas or kill people they perceive as bad, can be seen as the result of this fall from the Tao.  There is a paradox here, in that this killing is human nature.

How would the way back to the Tao be found, and who would find it?

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 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.