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.