Chapter 41: The Dangers of Power

For this Chapter we will use Legge's Translation:

The Dao produced One; One produced Two; Two produced Three; Three produced All things.

All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.

What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.

What other men (thus) teach, I also teach.

The violent and strong do not die their natural death. I will make this the basis of my teaching.

Interpretation:

This chapter may be seen to have an inverted structure will the earlier stanza used to build to the final line.

In stanzas one the author reminds us that all form rises from the formless.

The translation of stanza two is somewhat in doubt.  Some translators translate this stanza to mean that all things have positive and negative attributes which are held in balance buy the unmanifested nature of the Dao.    Susuki translates it this way: 

"The ten thousand things are sustained by Yin [the negative principle]; they are encompassed by Yang [the positive principle], and the immaterial breath renders them harmonious."

This translation seems more likely because it ties more clearly to the overall message.  

After having asserted that all things have positive and negative attributes, the author goes on to assert that some negative (or weak) attributes are actually desirable.  The example he gives is from an earlier chapter where they pointed out that humility, in this case claiming low station, is advantageous for rulers.

Finally, the author says that they, like other teachers before, will teach that seeking only to be strong and violent will not grant you long life.

The overall message of this stanza can be read thus:  All things rise from the Dao with both positive and negative (strengthening and weakening, or expressive and receptive) properties.  Even the strongest of use find use for the weakest tools.  Therefor, those who seek only power and violence doom themselves.

Or, as has been stated many times before, a balanced life is best.

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 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.

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 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 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 22: Humility

For this chapter we will use Legge's translation

22.

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

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

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

Interpretation:

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

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

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

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

Understanding the Tao te Ching Chapter 21: Accepting the Unknowable

21.

All the innumerable forms of de [teh] correspond to the norm of Dao, but the nature of the Dao's activity is infinitely abstract and illusive. Illusive and obscure, indeed, but at its heart are forms and types. Vague and illusive, indeed, but at its heart is all being. Unfathomable and obscure, indeed, but at its heart is all spirit, and spirit is reality. At its heart is truth.

From of old its expression is unceasing, it has been present at all beginnings. How do I know that its nature is thus? By this same Dao.

Interpretation:

This chapter seems to make two statements.  One that the Tao can't be known and two that it is all present.

To understand these statements, perhaps it is useful to compare it to the Buddha's statement on interdependent origination.  The Buddha stated that no thing existed in and of itself.  You for example are composed of the food you eat, the water and thoughts that have been given to you by others.  Your physical form is chosen in part by the gravity of planet Earth.  You, says Buddha, are not so much a single thing as a junction point of an infinite number of other things.  When viewed this way, the origin of any object or person becomes impossible complex and confusing.  The sheer number of forces involved exceeds the human capacity for thought by a thousand fold.  And yet, these things, you and I, planets and stars do move in and out of existence in a endless cycles of boundless creativity.  What is this endless, seamless stream of existence called?  The author calls it Tao. 

Understanding the Tao te Ching Chapter 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 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.