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 37: Leading Naturally

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

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

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

Interpretation:

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

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

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

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

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

Understanding the Tao te Ching Chapter 33: Enlightening Yourself

For this Chapter we will use Susuki's Translation:

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

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

Interpretation:

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

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

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

The original text reads this way:

自勝者強

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

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

The Tao te Ching Chapter 32: The Nature of the Tao

Tao in its eternal aspect is unnamable.

Its simplicity appears insignificant, but the whole world cannot control it. If princes and kings employ it every one of themselves will pay willing homage. Heaven and Earth by it are harmoniously combined and drop sweet dew. People will have no need of rulers, because of themselves they will be righteous.

As soon as Dao expresses itself in orderly creation then it becomes comprehensible. When one recognizes the presence of Dao he understands where to stop. Knowing where to stop he is free from danger.

To illustrate the nature of Dao's place in the universe: Dao is like the brooks and streams in their relation to the great rivers and the ocean.

Interpretation:

It is sometimes difficult to explain to western thinkers that you are describing something that cannot be grasped by thought.  In chapter 1 of the Tao te Ching, the author tells us that the originating force of the universe has no name or face.  Perhaps it is easiest to think about it like this; The Tao is the experience of the universe happening, thoughts and words are a way of describing the universe happening.   Wanting now to talk directly about the Tao again, the author begins this chapter with a reminder that that which we are describing is the unnamed force behind all things.

The second stanza makes several statements.  I says that it is easy to overlook the power of the Tao but those who see its use willingly offer loyalty to it.  The third sentence can be taken to mean the "sweet" or perhaps "goodness" fall naturally from it.  The final sentence observes that those who follow Dao need no rulers since they themselves will be of good heart and honest nature.

The third stanza says that when the Dao begins to take form, it becomes understandable to the human mind.  Seeing the Dao behind all things gives one insight into when to stop acting, thus protecting them from danger.

The third stanza may seem to say that the Dao is like brooks and streams, smaller than rivers, but probably should be taken to mean, comes before.  If there were not brooks and streams, there would be no rivers and oceans.  Although we cannot see the stream when we look at the river, we know it must be there.

Understanding the Tao te Ching Chapter 31: Avoiding Warfare

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

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

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

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

Interpretation:

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

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

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

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

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

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

Understanding the Tao te Ching 30: The Dangers of Violence

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

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

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

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

Interpretation:

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

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

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

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

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

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

物壯則老，是謂不道，不道早已。

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

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

Understanding the Tao te Ching Chapter 29: Wu Wei

For this chapter we will use Susuki's translation:

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

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

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

Interpretation:

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

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

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

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

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

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

Understanding the Tao te Ching Ch. 28: Finding Simplicity

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

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

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

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

Interpretation:

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

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

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

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

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

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

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

Understanding the Tao te Ching Chapter 27: Compassion for All

Good walkers leave no tracks, good speakers make no errors, good counters need no abacus, good wardens have no need for bolts and locks for no one can get by them. Good binders can dispense with rope and cord, yet none can unloose their hold.

Therefore the wise man trusting in goodness always saves men, for there is no outcast to him. Trusting in goodness he saves all things for there is nothing valueless to him. This is recognizing concealed values.

Therefore the good man is the instructor of the evil man, and the evil man is the good man's wealth. He who does not esteem his instructors or value his wealth, though he be otherwise intelligent, becomes confused. Herein lies the significance of spirituality.

Interpretation:

The first stanza of the chapter observes that, when you are very good at a thing, it can sometimes appear as if you are not doing it at all.  You have made it your nature.

The second stanza observes that a wise man chooses compassion.  Choose to include all people in his scope of care.  This is in keeping with earlier messages in the Tao te ching.  Since we all rise from the same source, can we say that one of us is more or less worth of care "saving?"  

Translations of the final stanza vary widely.  Looking at the characters:

不善人者，善人之資。不貴
其師，不愛其資，雖智大迷，是謂要妙。

the first line does clearly state that the "bad" or "not to be looked down on" person is the wise person's treasure.  The second sentence may or may not agree with Goddard's translation.  The character 不 is negative and seems to suggest that the wise man does not  愛 "love" his treasure.  Perhaps in light of earlier chapters on non-attachment this stanza is meant to suggest that the wise man values all men but does not become attached to them.

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 24: "Being Natural"

24.

It is not natural to stand on tiptoe, or being astride one does not walk. One who displays himself is not bright, or one who asserts himself cannot shine. A self-approving man has no merit, nor does one who praises himself grow.

The relation of these things (self-display, self-assertion, self-approval) to Dao is the same as offal is to food. They are excrescences from the system; they are detestable; Dao does not dwell in them.

Interpretation:

Again this chapter cautions us about vanity and the ego and the very funny metaphors again points out the happy heart of the taoist.   We cannot stand on our ego with any more grace than we can on our tiptoes.  

The comparison of the ego to "offal" is funny but leads to a deeper question.  By saying "self-display" etc. exist in relation to the Dao in the same way that offal relates to food, the author suggests that ego is a by product of the Tao.  Why might they say that?

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 20: Accepting Life

We will use Legge's translation for this chapter:

20.

When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display.  But mark their issues, good and ill;  --What space the gulf between shall fill?

What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!

The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos.

Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Dao).

Interpretation:

This is perhaps the most difficult to understand passage in the Tao te Ching.  The writing is so inconsistent with the writing in other parts of the book that many people have used this passage as the basis for arguing that more than one author wrote the Tao te Ching.  

Goddard clearly did not appreciate it's value.  Beginning with the third stanza, he stopped translating, writing this instead.  "

"(The balance of this sonnet is devoted to showing the difference between the careless state of the common people and his own vision of the Tao. It is one of the most pathetic expressions of human loneliness, from lack of appreciation, ever written. It is omitted here that it might serve for the closing sonnet and valedictory.)"

But is this chapter a "pathetic expression of human loneliness?'"   Regardless of whether or not this chapter was written by the same author, comparing it to earlier messages in the book, we may gain some insight into the author's intent.

Earlier the author has stated that the solution to peace and happiness is not to try to solve the problem of life but to accept life as it is.  In that context, perhaps the "learning" the author wants to avoid is the desire to "sort out" or "overcome" life.  Then the "yes" that is ready becomes the will to overcome and the "yea" that is flattering becomes kind hearted acceptance.  

There is an indication that this is the author's intent in the second stanza where he agrees that the things men fear are real and are dangerous but points out that there is no end to these troubles.

So, if you gave up trying to overcome life and simply said "yea" to it, how would you look to other people.  This is the bulk of the third and fourth stanza.

The chapter ends with a note that the author does not suffer as his imagined observers think he does because he is at one with the "nursing mother" or yin power of Tao.  Some authors have translated this line as receiving milk from the mother Tao.  Or put another way, the author does not participate in the toils of other men and so appears stupid to them but because he is in touch with the Tao, he still receives what he needs.

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.