Chapter 44: Moderation

Which is nearer, a name or a person? Which is more, personality or treasure? Is it more painful to gain or to suffer loss?

Extreme indulgence certainly greatly wastes. Much hoarding certainly invites severe loss.

A contented person is not despised. One who knows when to stop is not endangered; he will be able therefore to continue.

Interpretation:

This chapter makes the point that having to much of anything invites disaster.  

In the "classic" style of the Tao teh Ching, the first stanza asks a series of questions.  Do you feel closer to a person or to that persons name?  In other words, do titles matter more than the personality of the person?  Do you value people or treasure more?  Everyone enjoys gaining, is the pleasure more than the pain of loss?

The second stanza observes that if you indulge, you almost certainly waste and that gathering together more than you need invites loss.  A small house is easy to keep in order, but who can keep track of all that comes and goes from a mansion.  More importantly, contentment never comes to those who are always fearful that they will lose what they have.

The third stanza finds two benefits to moderation.  First, the person who is not always longing does not make enemies.  Second, the person who knows when to stop does not put himself in danger.  These two create an opening for a good and long life within the bounds of moderation.

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.

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 22: Humility

For this chapter we will use Legge's translation

22.

The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.

Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self- display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him.

That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it.

Interpretation:

By now the theme of desire and the dangers of desire are well established in the Tao te Ching and the first stanza here is no exception.  It is interesting to note that this chapter does not suggest that you should have no desires only "few."  Perhaps there is a clue to this meaning in the phrase "the partial becomes complete."  Some desires, such as for food, "complete" us.  Other's such as the desire for a 72" plasma screen tv, feed something besides our bodies.

The second stanza can be seen in this context as a message about what we don't need.  What does self-display feed?  What does "self-assertion" feed?

Then the third stanza can be seen as confirmation that the "real" needs can be met naturally within the flow of the Tao.

There are clear parallels in this chapter to both The Buddha's teaching on desirelessness and Jesus' sermon on the mount.  Why do you think so many of the great masters shared the same themes?

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 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 4: 無源

4.

The Dao appears to be emptiness but it is never exhausted. Oh, it is profound! It appears to have preceded everything. It dulls its own sharpness, unravels its own fetters, softens its own brightness, identifies itself with its own dust.


Oh, it is tranquil! It appears infinite; I do not know from what it proceeds. It even appears to be antecedent to the Lord.

Interpretation:

This short chapter can be interpreted to say that while we can measure any particular unit of energy, solar, atomic, etc.  the cause or source of energy itself is quite unmeasurable and apparently without bounds.  This assessment seems consistent with physicists assessment of the first moment of the universe, they describe the beginning of the elements of the universe that we know, including the inflation of the universe itself.  While there could not have been a moment before the first moment, all of the universe that we know came from some primal, formless, timeless force.  Here is a gateway to the Tao.

The final line of this verse is sometimes interpreted, "This appears to have been present even before God."  It is more likely that this line refers to the rightful rule of men as described by Confucius.  This school of thought described the rule of the Emperor as a reflection of the divine order of the Universe.  It is likely that Laozi is here suggesting that the nature of Tao precedes man as an instrument of the divine.