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 38: Being Genuine

For this Chapter we will use Legge's translation:

(Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure)

(Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing.

(Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.

(Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.

Thus it was that when the Dao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.

Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Dao, and is the beginning of stupidity.

Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

Interpretation:

One of the longest chapters in the Tao te Ching, Chapter 38 is also one of the easiest to interpret.  

Here the author makes the observation that those who understand the Dao often do not show it and, conversely, those who seek to demonstrate their daoism, (or any other virtue) do not fully understand the way. The first stanza states exactly that.

The second stanza can be described as wu wei.  Those who are masters at the dao do not need to act in order to be so.  It is simply their nature to be acting in accordance with the way.  

The third stanza can be seen at a statement on the true nature of caring.  Consider the person who helps another person but the person receiving the help does not respond with praise for the helper.  If the helper is solely motivated by the urge to help another person, they do not need praise.  If they seek glorification for their good deed, they are at least partly motivated by ego and self seeking.  

The master taoist is the same.  he or she never seeks praise for being a master taoist.  It is simply who they are.

The fourth stanza contrasts the previous two stanza with person who is self serving.  If they do not receive the praise they believe they deserve, they will become angry.

The fifth stanza refers to a time when the Tao simply was.  In this time there would have been no conditions or states described as the Tao.  The Tao simply was.  The following is a progression that can be seen as a very human descent from a state of grace, to one of rules, to one of meaningless ritual.

The fifth stanza states bluntly that moving away from natural alignment with the Dao is not wise.

Finally, the author reminds us that the Taoist sticks to what is real and practical and stays away from needless flash and showiness.

The Tao te Ching Chapter 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 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.



 2RAD8A3U7SJ5

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 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.