Chapter 48: The Limits of Learning

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

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

Interpretation:

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

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

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

Chapter 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 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 39: Keeping The Self Healthy

It has been said of old, only those who attain unity attain self-hood. . . .

Heaven attained unity and thereby is space. Earth attained unity, thereby it is solid. Spirit attained unity, thereby it became mind. Valleys attained unity, therefore rivers flow down them. All things have unity and thereby have life. Princes and kings as they attain unity become standards of conduct for the nation. And the highest unity is that which produces unity.

If heaven were not space it might crack, if earth were not solid it might bend. If spirits were not unified into mind they might vanish, if valleys were not adapted to rivers they would be parched. Everything if it were not for life would burn up. Even princes and kings if they overestimate themselves and cease to be standards will presumably fall.

Therefore nobles find their roots among the commoners; the high is always founded upon the low. The reason why princes and kings speak of themselves as orphans, inferiors and unworthy, is because they recognize that their roots run down to the common life; is it not so?

If a carriage goes to pieces it is no longer a carriage, its unity is gone.

A true self-hood does not desire to be overvalued as a gem, nor to be undervalued as a mere stone.

Interpretation:

This chapter turns the issue of balance into to look at the individual.  How do we with all of life's stress and change  maintain a healthy sense of who we are?

The author's  answer lies in the issue of balance.

The first stanza may be seen as saying that each of the names objects, space, mind, etc. does not stand as a single object but is a unification of several components together.

The second stanza goes on to observe that this union creates the properties of the objects.  So, for example, if the unity of Earth is disturbed, as for example by heating the rock until it become lava, then it is no longer suitable for walking on.  The disturbance of its unity has made it both too hot and too liquid to useful in the ways we find Earth useful.  

The third stanza repeats a caution heard time and again int the Tao te Ching, high and low, good and bad, create each other.  In this context this may be taken to mean that the balance of union is to be found in the place that is neither high nor low.

The fourth stanza, though very short, is one of this blogger's very favorites.  "If a carriage goes to pieces, it is no longer a carriage.  Looked at in depth, this line shows us that a car is only a car because we perceive this union of metal an rubber as a car.   If we change the state enough, we will cease to see it as a car.  It will have lost the balance.  The question rises, is a possible for anything to be in an of itself, or do we only ever perceive unions of objects in transition?  This is the key to the Buddha's teaching on interdependent origination.  Interesting that it is mirrored here.  Can you think of other places this teaching exists?

The final stanza is a small bit of an adjustment from earlier chapters.  Having earlier repeated many times that the ego dangerously overestimates the self, this stanza brings that view into balance with the comment that we should also not consider ourselves to only be a stone.  

The Tao te Ching Chapter 36: Understanding The Rising and Falling

That which has a tendency to contract must first have been extended; that which has a tendency to weaken itself must first have been strong; that which shows a tendency to destroy itself must first have been raised up; that which shows a tendency to scatter must first have been gathered.

This is the explanation of a seeming contradiction: the tender and yielding conquer the rigid and strong.

The fish would be foolish to seek escape from its natural environment. There is no gain to a nation to compel by a show of force.

Interpretation:

This chapter is one of the cases where the Tao te Ching is so obvious that many people miss the point and so the value.

The first stanza may be taken to say that all things have an origin.  No balloon ever popped that was not first blown up.  No tree ever grew strong that was not first a seedling.

The second stanza makes a subtle but very important point.  That which is young and flexible tends to overcome the strong.  For example:  Stone yields to the prying of tender tree roots.  The new movable type printing press allowed the people of France to communicate quickly and freely and so spawned the French Revolution and the end of the centuries old Monarchy. Can you think of an example where something tender and yielding overcame something rigid?  Water beneath the foundation of a house perhaps.

The interpretation of the third stanza is more challenging.  The first in the first sentence may be said to be the nation in the second sentence.  Perhaps the author means to suggest that "compelling by a show of force" is not the natural environment for a nation.  If this is not the natural manner of action for a nation, what is?

Understanding the Tao te Ching Chapter 29: Wu Wei

For this chapter we will use Susuki's translation:

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

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

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

Interpretation:

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

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

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

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

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

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

Understanding the Tao te Ching Chapter 26: Remaining Calm

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

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

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

Interpretation:

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



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Understanding the Tao te Ching Chapter 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 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 15: Describing the Masters

For this chapter we will use Legg's Translation:

15.

The skilful masters (of the Dao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be.

Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water.

Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.They who preserve this method of the Dao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

Interpretation: 

This chapter is valuable because it gives direct example of what someone who practices Dao looks like.  Because the daoist chooses to "go with the flow," a master daoist may look a great deal different than the fearless leader or champion of industry that we are used to thinking of as masters.  

The skillful Taoist looks for the natural lines, the seams where anything may be accomplished without effort.  An excellent example of this thinking is the first line of the third stanza.  "Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear."   Taken literally, yes, we could build water filters and water purification plants but nature will perform this action on its own given time.  The taoist would wait, if he could and work with nature to find a time when the water was drinkable.  Metaphorically, the taoist does not seek to overcome but to come into accord with.  Therefor, he often chooses not to act, waiting rather for the ideal time. 

Using this image, we begin to see why the taoist master looks so hesitating and un-masterlike.  He is the master at the art of acting without acting, seeking balance, finding peace.  Therefor he never attacks, never goes forth with strength.  He has great strength, but it is the strength of water finding the lowest place, the flexibility of the young tree to bend in the wind, the wisdom to retire when his goal is accomplished.

Understanding the Tao te Ching Chapter 14: Understanding the Present

14.

It is unseen because it is colorless; it is unheard because it is soundless; when seeking to grasp it, it eludes one, because it is incorporeal.

Because of these qualities it cannot be examined, and yet they form an essential unity. Superficially it appears abstruse, but in its depths it is not obscure. It has been nameless forever! It appears and then disappears. It is what is known as the form of the formless, the image of the imageless. It is called the transcendental, its face (or destiny) cannot be seen in front, or its back (or origin) behind.

But by holding fast to the Dao of the ancients, the wise man may understand the present, because he knows the origin of the past. This is the clue to the Dao.

Interpretation:

This particularly poetic chapter reminds us once again that the Tao is not something that can be understood by thought.  We can cannot see it, touch it or hear it, yet we can see that all the things of the universe rise from some eternal flow; the boundless energy of the universe.  If it cannot be understood as a thing but as the thing that came before things, how can we know it?  We know it by its action, by its presence.  Any word, thought, blog about the Tao can only be the first step, the signpost that shows the way.  These words are the end result of untold eons of the ceaseless flow of the Dao, and they will be left behind in the endless, shapeless dance.

You cannot find Tao here.  This is only one moment.   Let go your mind.  Let go your questions.  There is the gateway, there in the endless receptiveness of your unclouded mind.

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

13.

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

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

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

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

Interpretation:

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

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

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

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

Understanding the Tao te Ching Chapter 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 11: 無用

For this chapter we will use Susuki's translation:

11.

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

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

Interpretation:

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

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

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

Understanding the Tao te Ching Chapter 10: 能為

For this chapter we will use Legg's translation.

10.

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

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

Interpretation:

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

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

Understanding the Tao te Ching Chapter 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.