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 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 45: Finding Vigor

For this chapter we will use Legge's Translation:

Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide.

Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream.

Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.

Interpretation:

Here the author talks about finding strength and remaining strong.

In the first stanza they make the observation, as they have before that being proud of your achievements will exhaust you.  They also point out that those who are happy with nothing, "filled with a void" are not easily tired.

Legge occasionally chose to rhyme his translation of the Dao and Stanza two is an example.  There is no reference to screaming of outcry of any kind in other translations of this chapter.  What the translations do seem to agree on is that, when you follow the natural path, your way will seem crooked.  This can be understood to mean that a Daoist uses least energy, holds his vigor, by following the lines of least resistance in life.  Or at least choosing paths free of unnecessary conflict.

The third stanza may be seen to be somewhat cleverly pointing out that seemingly opposite actions can be best in different circumstances.  If it's cold out, keeping busy will keep you warm.  On the other hand, if it's hot, finding  a shaded corner to rest in will help you cool down.  How often are the rules of life fixed?  How often to they require adaptation to the moment?

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 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.

Understanding the Tao te Ching Chapter 9 : 運夷

9.

Continuing to fill a pail after it is full the water will be wasted. Continuing to grind an axe after it is sharp will soon wear it away.


Who can protect a public hall crowded with gold and jewels? The pride of wealth and position brings about their own misfortune. To win true merit, to preserve just fame, the personality must be retiring. This is the heavenly Dao.

Interpretation:


On the surface this appears to be a message that is heard often.  Wealth brings trouble.  Indeed who can "protect a public hall" that is full of gold and jewels?  In the Bible 1st Timothy 6:9 it says; "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction."

This message of the dangers of wealth is actually a single stanza in the larger message of this chapter.  If we look at this sentence in the second stanza:  " To win true merit, to preserve just fame, the personality must be retiring." and compare it to the first stanza which says not to overfill or over-sharpen," a second message becomes clear.

It is often difficult for the goal oriented western mindset to realize that the Tao te Ching does not recommend accomplishing as much, or gathering as much wealth or fame as possible.  The Taoist often views himself as the container in the pail in the first stanza.  They have a natural capacity for work, for learning, for understanding.  To not do what is your nature to do is to miss the Tao within yourself, but, if your needs are fullfilled, are you better off working the extra ten hours a week for the fancy car, or by relaxing, spending time with the children perhaps.    The daoist does not see the need to set the mark too high.  Then he can meet his needs and still live in peace.

Understanding the Tao te Ching Chapter 8: 易性

8.

True goodness is like water, in that it benefits everything and harms nothing. Like water it ever seeks the lowest place, the place that all others avoid. It is closely kin to the Dao.


For a dwelling it chooses the quiet meadow; for a heart the circling eddy. In generosity it is kind; in speech it is sincere; in authority it is order; in affairs it is ability; in movement it is rhythm.


In as much as it is always peaceable it is never rebuked.

Interpretation:

While the Tao te Ching recognizes the impartial nature of the universe, it does find more effective (good) and ineffective (bad) ways for humans to lives their lives.  The observation here is that acceptance of the world and co-existence are the most effective.   The comparison to water may be seen as a metaphor for acceptance.  if you stand like a stone in the river, the water will eventually knock you over or wear you down.  If you accept the movement of the water and go with it, you will be taken with it and will see all that the river sees.

The final stanza may be seen as a caution against pride.  Legg translates it this way:

"And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him."

This may be seen as a comment that, when we accept the flow of the river, continuing to protest that we are the rock, will only bring us the troubles that come with pride.

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 2: The Nature of Duality

We will use James Legg's translation of this chapter:

2.

All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.


So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.

Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).

The work is done, but how no one can see;

'Tis this that makes the power not cease to be.

Note:  James Legg sometimes chose to use rhyming verse in his translation of the Tao.  This is his device and is not found in the underlying Chinese text.

Interpretation:

This verse pursues a single idea through the first two verses then describes its application in the third verse.

Verses one and two explore the idea that we live in a world of opposites.  Tall goes with short, right with wrong, etc.  The danger it warns of is that you can't actually have one of these without the other.  Instance on food that tastes good begets conversation about food that tastes bad.  Therefor, there is always conflict in dualistic thinking.  Modern American Schools provide an interesting example of this issue.  face problems from this type of thinking daily.  Their goal is to prepare all children for the future and grow the self-esteem of all.  If, however, they they create situations where one, or only a small number of children can be the winner, the science fair, for example, then they have created an environment where many children must perceive themselves as the losers.  A curious problem indeed!  The solution that many schools have begun to embrace is the celebration of participation and effort rather than of competition.  If all children are praised for their participation, then there is no duailism created.

Stanza three gives a daoist solution to the problem.  By acting only when action is natural and unforced, and requesting no praise for their action, the taoist avoids having been, better or worse, or right or wrong.  The action was taken when the time for action arrived.  Then the action was forgotten.  In this way one may move with the Tao without creating duality.   

Understanding the Tao te Ching Chapter 1: What is Tao?

1.

The Dao that can be understood cannot be the primal, or cosmic, Dao, just as an idea that can be expressed in words cannot be the infinite idea.

And yet this ineffable Dao was the source of all spirit and matter, and being expressed was the mother of all created things.


Therefore not to desire the things of sense is to know the freedom of spirituality; and to desire is to learn the limitation of matter.


These two things spirit and matter, so different in nature, have the same origin. This unity of origin is the mystery of mysteries, but it is the gateway to spirituality.

Interpretation:

This passage makes two points.  One on the nature of Tao, one of the way to experience Tao.  

Many enlightened individuals have made the observation that the thinking mind, the "worried" mind can't understand the true nature of the Universe.  The argue goes like this "eyes don't hear,"  "ears don't see."  Your problem solving mind is only eyes or ears.  There are a lot of things going on in the universe that can't be seen or heard.  

This information is still experienceable, just not through thought.  A good way to get at this understanding is through the work of Dr. Jill Bolte Taylor http://drjilltaylor.com/ 

Dr. Taylor observes that only a very small part of our brains "think" thoughts, the rest is occupied with a wide array of feelings and understandings that are not thoughts, nor are they problems to be solved.  Joy, is not a thought, empathy is not a thought.  The  motivating force behind the Universe is not a thought.

Perhaps the first message of the Dao could be restated this way:  "You are not going to be able to think your way through this one.  The Universe does not think in any way that we understand nor does it need to think in order to act.  If you want to get to know it, you'll have to stop trying to figure it out."

Learning how to "know things" without "figuring them out, leads us to the second message.  It comes in the third stanza.  You can't really "want" to know Dao.  Desire inspires us to reason, to figure out, to find a way to get what you want.  If worried thoughts are not the path to the Tao, then desire can not lead you there.  It's like a deaf person staring harder at the radio in hopes of hearing.  The Tao already is.  You already are.  Understanding of the Tao is something you let happen, not make happen.