Understanding the Tao te Ching Chapter 33: Enlightening Yourself

For this Chapter we will use Susuki's Translation:

One who knows others is clever, but one who knows himself is enlightened. One who conquers others is powerful, but one who conquers himself is mighty.  One who knows contentment is rich and one who pushes with vigor has will. 

One who loses not his place endures. One who may die but will not perish, has life everlasting.

Interpretation:

Here the author speaks directly about the benefits to the individual of taoist behavior.  

The two sentences of the first stanza seem generally well understood.  Happiness and unhappiness are conditions of our own existence.  Understanding others, learning to manipulate others can never be as effective as addressing the sources of happiness and unhappiness in ourselves.

The first part of the stanza also seems clear and is common in western thought.  If you are content you have all the riches you need.  The second half of the stanza is somewhat in doubt however.  It is not clear from this translation whether "will" is a desirable thing to have.

The original text reads this way:

自勝者強

And may suggest that a person of great will is better able to live with contentment.  Or perhaps seek enlightenment within.

The second stanza hints at a common trait among taoist.   Most who follow the Tao do not fear death.  It is as naturally a part of the natural order as is birth.  The rising and falling of all things, even the self is seen as right and natural.  Perhaps this view can be understood by seeing that the taoist does not view himself as separate from the world around him.  An iceberg is still water, does it make sense that the iceberg should be prevented from melting back into the ocean as it passes into warmer water?  The Taoist does not die, he or she moves from form to form as is natural.

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.

Understanding the Tao te Ching Chapter 31: Avoiding Warfare

Even successful arms, among all implements, are unblessed. All men come to detest them. Therefore the one who follows Dao does not rely on them. Arms are of all tools unblessed, they are not the implements of a wise man. Only as a last resort does he use them.

In propitious affairs the place of honor is the left, but in unpropitious affairs we honor the right.

Peace and quietude are esteemed by the wise man, and even when victorious he does not rejoice, because rejoicing over a victory is the same as rejoicing over the killing of men. If he rejoices over killing men, do you think he will ever really master the Empire?

The strong man while at home esteems the left as the place of honor, but when armed for war it is as though he esteems the right hand, the place of less honor. Thus a funeral ceremony is so arranged. The place of a subordinate army officer is also on the left and the place of his superior officer is on the right. The killing of men fills multitudes with sorrow; we lament with tears because of it, and rightly honor the victor as if he was attending a funeral ceremony.

Interpretation:

This chapter again cautions against the use of violence to resolve conflicts.  Specifically, it is opposed to weapons.   

Stanza one says that all weapons, even very good ones, are undesirable.  It is important to note, that the author does not say a wise man would never use one, only that their use is the "last resort."

Stanza to becomes clear when we understand that, in Chinese culture, the left hand is considered wise and the right hand strong.  If a Chinese person has a left handed child, it is considered a sign that that child will be smart.  So this stanza is a comment that wisdom is preferred over strength.

The third stanza says that even when a wise man is victorious (presumably in an issue of violence) he does not rejoice.  It goes on to question whether or not violence really brings control.  Perhaps it is wise to consider whether or not it is possible to kill without building resentment among the survivors.  

The final stanza restates the earlier comments and observes that the winner in battle is in a no happier place than a man attending a funeral.

There is an apparent paradox in the chapter because killing is natural and part of the Dao for many creatures.  Perhaps the author is observing that killing is not natural for humans or at least not for humans in the context of society.