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?