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?

The Tao te Ching Chapter 35: The Quiet Master

For this chapter we will use Legge's translation

To him who holds in his hands the Great Image (of the invisible Dao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.

Music and dainties will make the passing guest stop (for a time). But though the Dao as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.

Interpretation

This small and straight forward chapter holds many clues about how to be and recognize a great person.  

The first stanza makes the observation that those who understand the Tao are safe, good friends who will bring comfort to those around them.

The second stanza can be seen to be making a more subtle point.  It says that while "music and dainties"  can attract a person for a short time, the seemingly insignificant Dao has unlimited uses.  

It seems strange in a society dedicated to always having more to consider the value of nothing.  There are some clues to this in western culture.  Consider "deep listening" the practice of sitting with those in crisis and listening to their story without directing or judging.  Consider the young child, who when they lose their temper, is allowed to sit in a quiet room rather than being punished.  Consider the value of a quiet walk in the park after a hectic days work. Truly nothing can be as valuable as something!

Perhaps the author means to suggest that you may know a great person, someone filled by the Tao by the fact that they do not require anything from you.  "Music and dainties" can be seen and any entertainment and distraction.  The phone call from the television company offering you another hundred channels is appealing but would you not rather have a call from a friend who can listen without complaint to your troubles?

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.